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14
A COMMENTARY
ON ST. PAUL'S EPISTLE
TO THE
EPHESIANS.
α
BS
2691
1859
1
14
i
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•

Bible. N.T. Ephesians. Greek. 1859.
0,
A
CRITICAL AND GRAMMATICAL
COMMENTARY
ON ST. PAUL'S EPISTLE
???
TO THE
EPHESIANS.
WITH A
REVISED TRANSLATION,
BY
CHARLES J. ELLICOTT, B.D.
PROFESSOR OF DIVINITY, KING'S COLLEGE, LONDON,
AND LATE FELLOW OF ST. JOHN'S COLLEGE, CAMBRIDGE.
THE SECOND EDITION, REVISED AND ENLARGED.
LONDON:
JOHN W. PARKER AND SON, WEST STRAND.
M DCCC LIX.

7
LONDON:
SAVILL AND EDWARDS, PRINTERS, CHANDOS STREET,
COVENT GARDEN.

1-4-40
'ch wipali
ود
2135
PREFACE
TO THE SECOND EDITION.
THE second edition of the present Epistle is in all respects
similar to the second edition of the Epistle to the Galatians
which appeared a few months since, and is brought up, I
sincerely hope, fully to the same standard.
•
It is perhaps right to say that little has been substantially
altered, and that the reader of the first' edition will scarcely
find more than half a dozen passages¹ where the opinions
formerly maintained are either retracted or modified; still the
additions are great, and the number of notes that have been
recast or re-written by no means inconsiderable. By this
means space has been obtained for the introduction of new
matter; weaker arguments in contested passages have been
made to give place to what might seem to put in a clearer light
the stronger argument; logical and grammatical observations
have been more grouped, and the links of thought that con-
nect clause with clause or sentence with sentence, more
studiously exhibited. In this last respect the additions will
be found great, and will I trust, by the blessing of God, be
of no little use to the reader in properly pursuing the train of
sublime thought that runs through this transcendent Epistle.
This alas! is the point most commonly neglected in our general
study of Scripture: we trust to general impressions, and
carry away general ideas, but the exact sequence of thought
1 I may specify for the sake of those who have the first edition, ch. i. 10,
12, 22; ii. 15; iv. 6; iv. 23 (amplified view); v. 25 (critical note).
144175
vi
PREFACE TO THE SECOND EDITION.
in the mind of the inspired writer is what, I fear, is only
too frequently neglected. It is useless to disguise that this
close analysis of the sacred text is very difficult,—that it
requires a calm judgment, and a disciplined mind no less
than a loving and teachable heart, that it is not a
power we can acquire in a week or in a month,—yet if
Scripture be, what I for one believe it to be, the writing of
men inspired by the third Person of the adorable Trinity, then
we may well conceive no labour in this direction can be too
severe, no exercise of thought too close or persistent. Let it
also be not forgotten that no intelligent reader can now fairly
say that he is without proper assistance, that the well is deep
and he has nothing to draw with.
Setting aside all mention of the general improvement in
the commentaries of the day, and supposing the tacit objector
to be either unable or unwilling to face the labour of reading
the great patristic expositors, let him still remember that the
science of grammar is now so much advanced,¹ that syntax
and logic are now so well and so happily combined, that no
one who is really in earnest, and to whom God has given a
fair measure of ability, can for a moment justly plead that an
accurate knowledge of the Greek of the New Testament is
beyond his grasp, and a power of analysing the connexion of
its weighty sentences not abundantly ministered to him. I
studiously limit myself to saying the Greek of the New Testa-
ment: individual industry, however steadily exercised, may some-
times fail in making a student a good general Greek scholar;
he may have no natural power of appreciating those felicities
of expression, no ready ability for discriminating between
1 I
may here remark that the Greek Grammar of Dr. Donaldson, noticed in
the Preface to the Galatians, has now reached a second and enlarged edition, and
is so complete in all its parts, and so felicitous in its combination of logic
with grammar, as to form a most important contribution to the accurate study
of the Greek language.
J
PREFACE TO THE SECOND EDITION.
vii
those subtle uses of particles which mark the best age of Attic
Greek; but the language of the New Testament, its plain,
hearty, truly simple, but truly Greek diction is, I am confi-
dent, above the reach of no one who will soundly study the
general rules of thought and language, as they are now put
before us by the grammarians of our own time. And this I
say, partly to encourage the humbler reader who might have
thought such acquirements decidedly out of his reach, partly
for the sake of augmenting that kind and considerate com-
pany of students that have given these commentaries a hearing,
and have borne patiently with the constant notice and repe-
tition of grammatical details. I venture thus to dwell upon
this topic,—a topic in part alluded to in the preface to the
first edition, as four years of hard study since that was
written, and, what is more valuable for testing opinions, one
year of responsible teaching have convinced me that a really
accurate knowledge of the language of the Greek Testament
may be acquired far more easily than might at first have been
imagined; and have further confirmed me in the belief that
it is by these accurate investigations of the language of the
Inspired Volume, that we are enabled really to penetrate into
its deeper mysteries, and thence to learn to appreciate the
more convincing certainty of our highest hopes, and the more
assured reality of our truest consolations.
But to return to the present volume. The student will find
a great, and I trust a welcome addition, in the constant cita-
tions from nine ancient Versions, viz., the Old Latin, the two
Syriac Versions, the Vulgate, the Coptic, the Gothic, the two
Ethiopic Versions, and the Armenian.¹ All these have been
¹ I may take this opportunity of noticing, for the benefit of those who may be
disposed to study this interesting and not very difficult language, that I
have derived much useful assistance from the Brevis Linguæ Armeniaca Gram-
matica (Berl. 1841) of J. H. Petermann. It is furnished with a good Chres-
tomathy and a useful glossary, and has the great advantage of being perspi-
cuous and brief.
viii
PREFACE TO THE SECOND EDITION.
carefully studied, their opinions maturely considered, and their
views of debated passages exhibited in brief and unpretending,
but (if labour may be allowed to make me hopeful) in correct
and trustworthy enumerations.
Considerable additions have been made in the way of short
critical notes, especially in those cases in which the Received
Text differs from the reading which I have thought it right
to follow. Here I have received some welcome assistance from
the last, the so-called seventh edition of Dr. Tischendorf's New
Testament,¹ though I regret to say I am still obliged to reite-
rate the opinion which I have formerly expressed, that at any
rate in the citations from the Ancient Versions, Dr. Tischen-
dorf is not always to be depended upon. His own preface,
though marked by great assumption of tone, will indeed itself
confirm this; as he has, by his own admissions, depended
nearly entirely on Leusden and Schaaf for the Peshito-Syriac,-
on the incorrect edition of Wilkins for the Coptic Version
of the Epistles, to the complete neglect of the more recent
edition of Bötticher,—on a collator for Platt's Ethiopic,—and
for the Armenian, on the edition of a man whose general inac-
curacies he has unsparingly denounced, Dr. Scholz. The sub-
jective criticisms mixed up in the notes, cannot be pronounced
as either very useful or very satisfactory, and will serve to show
how hard it is to find in one and the same person the patient
and laborious palæographer and the sound and sagacious critic.
Still we owe much to Dr. Tischendorf, and it is probable shall
have to owe much more;2 his unwearied labours command our
highest respect, and may only the more make us regret that
1 In deference to the opinion and present usage of this critic, I now desig-
nate the MS. of St. Paul's Epp. formerly marked J in the critical editions by
the new mark L.
2 For a brief notice of the discovery by Dr. Tischendorf of a MS. of the
whole New Test. of an antiquity said to be as great as that of B, see the
Literary Churchman for July 16, 1859, p. 258.
PREFACE TO THE SECOND EDITION.
ix
they are not set off by a greater Christian courtesy in his
general tone, and by more forbearance towards those who feel
it their duty to differ from him.
The last addition to the present edition which it is here
necessary to specify is, perhaps, the most important,-syste-
matic reference to the sermons and treatises of our best Eng-
lish Divines. This, it will be remembered, appeared to some
extent in the first edition, and has always formed a feature of
these commentaries; still I am now enabled to give to the
reader the results of a wider reading, and to entertain the hope
that he will find but few really valuable illustrations from our
best Divines overlooked in the present volume. All I have
done, however, is only in the way of reference. Much I regret
that neither space, nor the general character of the commen-
tary, enable me to make long quotations: I will repeat, how-
ever, what I have said elsewhere, that, as the references have
been made with great care and consideration, I venture to
think that the reader who will take the trouble of consulting
the writers in the places referred to, will find himself abun-
dantly rewarded for his labour. I have already received many
kind recognitions of the use which this class of references
has proved to students in Theology; and I now con-
tinue them 'with renewed interest, feeling day by day more
assured that in these latter times it is to our own great
Divines of the sixteenth and seventeenth centuries we must
go for our Theology; and that it is from them alone that
we can provide ourselves with preservatives against the un-
sound, vaunting, and humanitarian theosophy that is such a
melancholy and yet such a popular characteristic of our own
times.
Nothing now remains for me, except to notice briefly the
works of fellow-labourers that have appeared since the publi-
cation of the first edition.
A new edition has recently appeared by Harless, but, as
X
PREFACE TO THE SECOND EDITION.
the author himself apprizes us, too little changed to need any
further notice than what has already appeared in the original
Preface to this work. A very useful edition for the general
reader has also appeared in America, from the pen of the esti-
mable Dr. Turner, but is too different in its principles of inter-
pretation to have been of much use to me in a critical and
grammatical commentary such as the present. To two com-
mentaries, however, which have appeared in this country,
during the interval I have alluded to, I have paid very great
attention. The first is the Third Volume of my friend Dean
Alford's Commentary; the second is the Third Part of Canon
Wordsworth's Commentary,—works which both deserve and
have received the high approbation of all biblical students:
the former for its able and attractive exegesis, the latter for
its valuable citations from Patristic and English Divinity, and
both for their accurate scholarship, and sound and intelligent
criticism.
I now commend myself to the kind judgment of my readers;
and with the hope, that some time in the course of the follow-
ing year, if God be pleased to give me health and strength,
I may be enabled to complete another portion of my laborious
undertaking, I here bring to its close a work that has claimed
my incessant attention for some months.
May the blessing of God rest on this reappearance of a
lowly tribute to His Honour and Glory-may its errors and
shortcomings be forgiven, and its broken and partial glimpses
of Divine Truth be permitted to excite in others a deeper reve-
rence for the Eternal Word, and a more earnest longing for
the full and perfect Day.
CAMBRIDGE,
August, 1859.
PREFACE
TO THE FIRST EDITION.
THE following pages form the second part of a commentary
on St. Paul's Epistles, founded on the same principles and
constructed on the same plan as that of the Epistle to the
Galatians.
As I explained, somewhat at length, in the preface to that
Epistle, the general principles, critical, grammatical, and exe-
getical, upon which this commentary has been attempted, I
will now only make a few special observations on this present
portion of the work, and record my obligations to those ex-
positors who have more particularly devoted themselves to this
Epistle.
With regard to the present commentary, I will only
remind the reader, that as in style, matter, and logical con-
nexion, this sublime Epistle differs considerably from that to
the Galatians, so the commentary must necessarily, in many
respects, reflect these differences and distinctions. Several
points of grammatical interest which particularly characterized
the former Epistle are scarcely perceptible in the present;
while difficulties which made themselves but slightly felt in
the vivid, argumentative, expostulatory language of the
Epistle to the Galatians, are here, amidst the earnest horta-
tory comments, the deeper doctrinal expositions, and the more
profound enarrations of the primal counsels of God, ever
maintaining a distinct and visible prominence. In the Epistle
to the Galatians, for example, the explanation of the uses of
the cases did not commonly involve many points of interest:
in this Epistle, the cases, especially the genitive, present almost
every phase and form of difficulty; the uses are most various,
the combinations most subtle and significant. In the Epistle
to the Galatians, again, the particles, causal, illative, or adver-
sative, which connected the clauses were constantly claiming
the reader's attention, while the subordination or co-ordination
of the clauses themselves and the inter-dependence of the
different members and factors of the sentence were generally
simple and perspicuous. In the present Epistle these diffi-
culties are exactly reversed, the use of the particles is more
simple, while the intertexture of sentences and the connexion
xii
PREFACE TO THE FIRST EDITION.
of clauses, especially in the earlier portions of the Epistle, try
the powers and principles of grammatical and logical analysis
to the very uttermost.
In the first chapter more particularly, when we are per-
mitted, as it were, to gaze upon the evolution of the arche-
typal dispensation of God, amidst those linked and blended
clauses that, like the enwreathed smoke of some sweet-
smelling sacrifice, mount and mount upwards to the very
heaven of heavens, in that group of sentences of rarest har-
mony and more than mortal eloquence, these difficulties are
so great and so deep, that the most exact language and the
most discriminating analysis seem, as they truly are, too poor
and too weak to convey the force or connexion of expressions.
so august, and thoughts so unspeakably profound.
It is in this part that I have been deeply conscious that
the system of exposition which I have adopted has passed
through its sorest and severest trial, and though I have
laboured with anxious and unremitting industry, though I
have spared neither toil nor time, but with fear and trembling,
and not without many prayers have devoted every power to
the endeavour to develop the outward meaning and connexion
of this stupendous revelation, I yet feel, from my very heart,
how feeble that effort has been, how inexpressive my words,
how powerless my grasp, how imperfect my delineation.
Still, in other portions of this Epistle, I trust I am not
presumptuous in saying that I have been more cheered and
hopeful, and that I have felt increased confidence in the
system of exposition I was enabled to pursue in the com-
mentary on the preceding Epistle. I have thus (especially
after the kind notices my former work has received) studiously
maintained in the present notes the same critical and gram-
matical characteristics which marked the former commentary.
The only difference that I am aware of will be found in the
still greater attention I have paid to the Greek Expositors, a
slight decrease in the references to some modern commen-
tators in whom I have felt a diminishing confidence, a slight
increase in the references to our best English Divines which
the nature of this profound Epistle has seemed to require.
I deeply regret that the limits which I have prescribed to
myself in this commentary have prevented my embodying the
substance of these references in the notes, as I well know
the disinclination to pause and consult other authors which
every reader, save the most earnest and truth-seeking, is
certain to feel. Yet this I will say, that I think the student
will not often regret the trouble he may have to take in
reading those few portions of our great English Divines to
which I have directed his attention, and which, for his sake,
PREFACE TO THE FIRST EDITION.
xiii
Such as they are,
I could wish had been more numerous.
they are the results of my own private reading and obser-
vation.
In the grammatical portion of the commentary I must
entreat the reader to bear with me, if, for the sake of brevity,
and, I might even say, perspicuity, I have been forced to avail
myself of the current forms of expression adopted by modern
grammatical writers. They will all be found elucidated in the
treatises to which I have referred, and of these, every one, to
the best of my belief, is well known and accessible, and will
probably occupy a place in the library of most scholars.
I must now briefly notice the authors to whom, in addition
to those mentioned in the preface to the Galatians, I am
indebted in the present Epistle.
Of the patristic commentators I have derived great benefit
from some exceedingly valuable annotations of Origen, which
are to be found in Cramer's Catena, and which have hitherto
scarcely received any notice from recent expositors, though
they most eminently deserve it.
Of modern commentators on this Epistle, I am deeply
indebted to the admirable exposition of Harless, which, for
accurate scholarship, learning, candour, and ability, may be
pronounced one of the best, if not the very best commentary
that has ever yet appeared on any single portion of Holy
Scripture. A second edition has long been promised, but as
far as I could learn from catalogues, and the foreign booksellers
in this country, it had not made its appearance when I com-
menced this Epistle, nor, up to the present time, have I seen
any notice of its publication.
The exposition of this Epistle by Dr. Stier under the title
of Die Gemeinde in Christo Jesu, is very complete and compre-
hensive, but so depressingly voluminous as to weary out the
patience of the most devoted reader. When I mention that
it extends to upwards of 1050 closely printed pages, and that
some single verses (e.g. Ch. i. 23, ii. 15) are commented on
to the extent of nearly thirty pages, I may be excused if I
express my regret that a writer so earnest, so reverential, and
so favourably known to the world as Dr. Rudolph Stier, should
not have endeavoured to have confined his commentary to
somewhat more moderate dimensions. The chief fault I ven-
ture to find with Dr. Stier's system of interpretation is his
constant and (in this work) characteristic endeavour to blend
together two or more explanations, and, in his earnest and
most praiseworthy attempt to exhibit the many deeper mean-
ings which a passage may involve, to unite what is often dissi-
milar and inharmonious. Still his commentary is the produc-
tion of a learned and devout mind, and no reader will consult
xiv
PREFACE TO THE FIRST EDITION.
it in vain. A review of it may be found in the seventy-ninth
volume of Reuter's Repertorium.
The third special commentary I desire to mention is the
full and laborious commentary of Professor Eadie. I have
derived from it little directly, as it is, to a great degree, con-
fessedly a compilation from existing materials, and these I
have, in all cases, thought it my duty to examine and to use
for myself; still I have never failed to give Professor Eadie's
decisions my best consideration, and have in many cases felt
myself edified by the devoutness, and, not unfrequently, the
eloquence of his expositions. I trust, however, the learned
author will excuse me when I say that I do not think the
grammatical portion of the commentary is by any means so
well executed as the exegetical, and that I cannot but regard
this otherwise able work, as, to a certain extent, an example
of the truth of an opinion which I ventured to express in the
preface to the Galatians, viz., that theological as well as gram-
matical learning is now so much increased, that it is hard to
find a commentator who is able satisfactorily to undertake, at
one and the same time, a critical, grammatical, exegetical, and
dogmatical exposition of any portion of the New Testament.
In his cumulative representation of the opinions of other com-
mentators, as my notes will occasionally testify, Professor Eadie
is also not always exact: with these abatements, however,
which candour compels me to make, I can heartily and con-
scientiously recommend this commentary as both judicious
and comprehensive, and as a great and important addition to
the exegetical labours of this country.
I need hardly add that the last edition of the accurate,
perspicuous, and learned commentary of Dr. Meyer, has been
most carefully consulted throughout, and I must again, as in
the preface to the Galatians, avow my great obligations to the
acumen and scholarship of the learned editor. In many doc-
trinal questions I differ widely from Dr. Meyer, but as a
critical and grammatical expositor, I entertain for him a very
great respect.
I have now only to commit my work to the reader with
the humble prayer to Almighty God, through Jesus Christ,
that it may receive a blessing from above, and, though feebly
and imperfectly, may still be permitted to minister somewhat
to the more accurate knowledge of His blessed Word and to
the clearer perception of the outward forms and expressions of
His everlasting Truth.
CAMBRIDGE,
June, 1855.
C. J. ELLICOTT.
INTRODUCTION.
THE sublime Epistle to the Ephesians was written by St. Paul
during his first captivity at Rome (Acts xxviii. 16), and stands
second or more probably third in the third of the four groups into
which the Epistles of St. Paul may be conveniently divided. The
Ep. to the Colossians (Meyer, Einleit. p. 18, Wieseler, Chronol. p.
450 sq.), and also that to Philemon appear to have immediately
preceded, while that to the Philippians seems to have succeeded after
an interval of perhaps a year, when the Apostle's confinement
assumed a harsher character, and his prospects seemed in some
measure more cheerless (Phil. i. 20).
It was thus written about the year A.D. 62, and was conveyed
to the Church of Ephesus by Tychicus (Eph. vi. 21), either while
on his way to deliver the Epistles addressed respectively to the Co-
lossians and to Philemon; or, as has been thought more probable
(Meyer, Einleit. p. 17), on his return after having performed that
duty.
That the Epistle was addressed to the Christians of the impor-
tant city of Ephesus seems scarcely open to serious doubt. Both
the critical arguments (see note on ch. i. 1), and the nearly unani-
mous consent of the early Church (Iren. Hær. v. 2. 3, Clem. Alex.
Strom. IV. 8, Vol. I. p. 592, ed. Pott., Orig. Cels. Vol. I. p. 458, ed.
Bened.) are so decidedly in favour of such a destination, that we
scarcely seem warranted in calling in question a statement so
strongly supported. Still the omission of greetings and personal
notices in an Epistle sent from the founder of the Church of
Ephesus (Acts xix. 1 sq., comp. xviii. 19) to converts with whom he
had abode nearly three years (Acts xx. 31) seems so very striking
and noticeable, that we may perhaps so far adopt the opinion of
Usher (Annal. ann. 4068) and of several recent expositors, that this
Epistle, though addressed to the Christians at Ephesus, was still
designed for circulation in all the churches conterminous to or de-
pendent on that city, and was thus left studiously general in form,
and free from distinctive notices. Individual greetings and other
messages of affection might well have been entrusted to a bearer,
xvi.
INTRODUCTION.
who was specially commissioned to inform the receivers of the
Epistle upon all points connected with the personal state of the
Apostle (ch. vi. 21).
The Epistle does not appear to have been called forth by any
particular circumstances, nor to have involved any warning against
the peculiarities of Jewish or Eastern Philosophy, but was de-
signed to set forth the origin and development of the Church of
Christ, and to display to the Christian dweller under the shadow of
the great temple of Diana the unity and beauty of that transcen-
dently more glorious spiritual temple (ch. ii. 20) of which Christ
Himself was the head corner-stone, and the saints portions of the
superstructure. That it should also contain many thoughts nearly
identical with those expressed in the Epistle to the Colossians is
.readily accounted for by the fact that both were written nearly at
the same time, and both addressed to Churches which were suffi-
ciently near to each other to have had many things in common, es-
pecially in the relations of social and domestic life.
The genuineness and authenticity admit of no reasonable doubt.
The testimonies of the Early Church are unusually strong and per-
sistent (see reff. above, and add Tertull. de Præscr. ch. xxxvi, Hip-
pol. Refut. Hær. p. 193, ed. Oxf.), and have never been called in
question till comparatively recent times. The objections are purely
of a subjective character, being mainly founded on imaginary
weaknesses in style or equally imaginary references to early Gnos-
ticism, and have been so fairly and fully confuted that they can no
longer be considered to deserve any serious attention; see esp.
Meyer, Einleit. p. 19 sq., Davidson, Introd. Vol. II. p. 352 sq.,
Alford, Prolegom. p. 8.
The arguments in favour of the Epistle having been written at
Cæsarea will be found in Meyer, Einleit. § 2, but are far from
convincing.
THE EPISTLE TO THE EPHESIANS.
Apostolic address and
salutation.
IIª
CHAPTER I. 1.
ΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ
διὰ θελήματος Θεοῦ τοῖς ἁγίοις τοῖς
1. ¿v 'Epéow] Tisch. and Alf. have enclosed these words in brackets, but
scarcely with sufficient reason. Without entering into detailed arguments, it
may be sufficient to remark, that the facts about which all now seem agreed
are as follows :—(1) As far as our present collations can be depended upon, all
the MSS., mss., and Vv. are unanimous in favour of the insertion, except B,
where the words are supplied on the margin by a second hand (Tisch.), and 67,
where they appear in the text, but with diacritical marks indicative of suspi-
cion :-
-(2) Basil of Cappad. certainly did not find the words év Toîs waλaιoîs
Tŵv åvтiypapŵv, Eunom. 11. 19. Bp. Middleton supposes Basil only appeals to
the ancient MSS. as containing τοῖς οὖσιν ἐν Εφ., not simply τοῖς ἐν Ἐφ.;
comp. Wiggers, Stud. u. Krit. for 1841, p. 423: this opinion, however, has no
diplomatic support of any kind, and cannot fairly and logically be deduced
from the words of Basil; see Meyer, Einleit. p. 2, note :—(3) Tertullian (Marc.
V. 11, 17) possibly was not aware of their existence; it is uncritical to say
more. His words, 'veritas Ecclesiæ,' do not necessarily imply an absence of
diplomatic evidence, nor can 'interpolare' (comp. Marc. IV. I, v. 21) be pressed:
—(4) Origen (Caten. Vol. II. p. 102), appears to have accepted the omission,
as he comments on the peculiarity of the expression τοῖς ἁγίοις τοῖς οὖσι; see
Tisch. (ed. 7). The internal evidence, such as absence of greetings and personal
notices, is of more importance. Still, both combined cannot be considered
sufficient to overthrow the vast preponderance of external authority, and the
appy. unanimous tradition of the early Church, that this Ep. was addressed to
the Ephesians (Iren. Hær. v. 2, 3, Clem. Al. Strom. IV. 8, Tertull. l. c., Origen,
Cels. III. p. 458, ed. Ben.). We therefore retain the words as genuine, and
ascribe their omission in B to an early exercise of criticism founded on supposed
CHAP. I. 1. Soûλos X.’I.] ‘a servant
of Jesus Christ:' gen. not of ablation
(the source from which his commission
proceeded; comp. Stier in loc.), but
simply of possession, in ref. to the
Master whose servant and minister he
B
was; see Acts xxvii. 23, od eiµí,
Rom. i. 1, doûλos 'I. X., and comp.
notes on Phil. i. 1. The distinction
between these forms of the gen. (which
Eadie appears not to have fully felt)
is often faintly marked (compare
ナ
​2
EPHESIANS I. 1.
οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ.
εν
internal evidence, traces of which are found in Theodoret, Præf. in Eph.: comp.
Wieseler, Chronol. p. 442 sq. The different theories and attempts to reconcile
conflicting evidence will be found in Meyer, Einleit. § 1, Wieseler, Chronol.
p. 432 sq., and Davidson, Introd. Vol. II. p. 328 sq. Of the many hypotheses,
that of Harless (Einleit. p. 57)—that the Ep. was designed not only for the
Ephesians, but for the Churches dependent on Ephesus, or the Christians who
had already been converted there-is perhaps the most plausible.
Scheuerl. Synt. § 16, 17); still Har-
less seems quite correct in saying,
that the idea of authorisation does not
depend simply on the gen., but on the
modal clauses Kat' étɩtayýv, 1 Tim.
i. I, which are commonly attached :
comp. Gal. i. 1, where the nature of
the relations between the Apostle and
his converts suggests language of un-
usual precision.
διὰ θελή-
μaros] 'by the will of God; modal
clause appended to the preceding
words, not so much to enhance his
apostolic authority (comp. Alf.), as
in that thankful remembrance of God's
power and grace, which any allusion
to his ministerial office was sure to
awaken in the Apostle's heart: comp.
I Cor. xv. 10, Gal. i. 15. These and
the preceding words occur in the same
order and connexion in 2 Cor. i. 1,
Col. i. 1, 2 Tim. i. 1; comp. 1 Cor.
i. I. Though it is not possible to
doubt that the Apostle, in addressing
different Churches or individuals, de-
signedly adopted the same or different
modes of salutation, still it is not in
all cases easy to trace, from external
considerations, the reasons for the
choice; comp. notes on Col. i. 1.
Rückert, who has slightly touched
on the subject (on Gal. i. 1), refers
the Apostle's present specification of
his authority, dià Oeλ. O., to the en-
cyclical character of the Epistle. As
this character, though probable (see
crit. note), is merely hypothetical, it
will be safer, and perhaps more na-
tural, to adopt the more general ex-
planation above alluded to; see Meyer
on 1 Cor. i. T.
Toîs ȧylous] 'to the Saints.' Christians
are appy. called dyıoɩ in the N. T. in
three senses; (a) generally, as mem-
bers of a visible and local community
devoted to God's service (Acts ix. 32,
xxvi. 10, Rom. xv. 20), and, as such,
united in a common outward profes-
sion of faith (1 Cor. i. 2; see Chrys.
on Rom. i. 7); (b) more specifically, as
members of a spiritual community
(Col. iii. 12, 1 Pet. ii. 9); and (c) as
also in many cases having personal
and individual sanctity; comp. ver.
4, see Fell, in loc. The context will
generally show which of these ideas
predominates. In salutations like the
present, ayos appears used in its most
comprehensive sense, as involving the
idea of a visible (hence the local pre-
dicate), and also (as the complemen-
tary clause kaì TɩσToîs èv 'I. Xp. sug-
και πιστοῖς
gests) that of a spiritual and holy
community: see Col. i. 1, and esp.
I Cor. i. 2, where defining clauses
involving these different ideas are
grouped round κλητοῖς ἁγίοις : comp.
Thorndike, Review, I. 33, Vol. I. p.
656 (A. C. Libr.), and Davenant on
Col. i. 2.
πιστοῖς ἐν Χ.
'I.] 'faithful, sc. believing, in Jesus
Christ.' IITòs is not here in its
general and classical sense,. 'qui fidem
præstat' (Grot., Alf.), but its particu-
lar and theological sense, 'qui fidem
habet' (comp. Syr.), a meaning which
EPHESIANS I. 2, 3.
3
2
χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου
Ἰησοῦ Χριστοῦ.
Blessed be God who
has predestinated_us
3 Εὐλογητὸς ὁ Θεὸς καὶ πατὴρ τοῦ
to the adoption of sons, redeemed us by Christ's blood, revealed to us His eternal purpose
of uniting all in Him, and has commenced its fulfilment by sealing with His Spirit both Jew
and Gentile.
it indisputably bears in several pas-
sages in the N. T.; e.g. John xx. 27,
2 Cor. vi. 15, Gal. iii. 9, 2 Tim. iv.
3 (not 1 Tim. i. 12, Eadie), Titus i. 6,
&c.: comp. Wisdom i. 14, Psalm c. 6,
and see Suicer, Thesaur. s.v. Vol. II.
P. 741.
ἐν Χριστῷ implies
union, fellowship, with Christ (see
notes on Gal. ii. 17), and qualifies only
the more restricted term, Torós, not
dycos (Phil. i. r) and Tiorós (Harl.,
Meier). The clause is not, however,
on the one hand, a mere epexegesis of
ȧyíos (Beza), nor, on the other, a spe-
cification of another and separate
class (Stier), but completes the de-
scription of the dyio, by the addition
of a second and more distinctive pre-
dication; see Meyer in loc. Πιστὸς
év Xp. thus approximates in meaning
to πLOTEúwv eis Xp. (Gal. ii. 16), ex-
cept that the latter involves a closer
connexion of the verb and the prep.
(TLOT. Eis-Xp.), and points rather to
an act of the will, while the former
involves a closer connexion of the
prep. and the noun (πιστ.-ἐν Χρ.),
and marks a state and condition: see
Fritz. Marc. p. 175, and Eadie in loc.,
where the full force of the preposition
is eloquently expanded.
2. χάρις ὑμῖν καὶ εἰρήνη] 'Grace to
you and peace;' scil. ein, not forw
(Meier, Holzh.), which, though not
untenable (Bernhardy, Synt. XI. 5, p.
392: comp. 2 Chron. ix. 8), is far
less suitable and even less usual than
the optative; see 1 Pet. i. 2, 2 Pet. i.
2, Jude 2, and comp. 2 John 3, where
however čoraι gives the wish the cha-
racter of a definite expectation. The
suggestion of Stier that xápis and el-
ρήνη refer respectively to the ἅγιοι and
TiσTol does not seem tenable, as the
formula is so common without any
such antecedents (Rom. i. 7, I Cor. i.
3, 2 Cor. i. 2, al.); still they must not
be diluted into mere equivalents of the
ordinary forms of salutation (Fritz.
Rom. i. 7, Vol. 1. p. 23). Xápis ex-
presses God's love toward man; elpńvn,
the state of peace and blessedness
which results from it; eipnveúel yàp
πρὸς τὸν Θεὸν ὁ τὴν εὐαγγελικὴν ἀσπα
σáμevos woλiтelav, Theodoret, Rom. i.
8: see notes on Gal. i. 3. It may be
observed that as this form is regularly
maintained in all St. Paul's Epp. to
Churches (Philem. 3 is no exception,
being addressed also τῇ κατ' οίκον ἐκ-
Kλnola), while in 1 Tim. i. 2, 2
κλησία),
Tim. i. 2, Tit. i. 4 (Rec., Lachm.),
the more personal term eλeos is added,
the latter might seem the form ad-
dressed to individuals, the former to
communities; comp. too Rev. i. 4,
2 John 3, but consider Jude 2, Gal.
vi. 16, and observe that in Tit. l.c. the
longer reading is more than doubtful.
St. James alone adopts the usual for-
mula, xaípew: in 3 John 1, 2 the salu-
tation passes into a prayer.
καὶ
Κυρίου] Scil. καὶ ἀπὸ Κυρίου κ.τ.λ.:
so expressly Syr., Arm., both of which
repeat the preposition. The Socinian
interpretation, καὶ (πατρὸς) Κυρ., is
grammatically admissible, but in a
high degree forced and improbable :
see esp. Tit. i. 4, and compare i Thess.
iii. II, 2 Thess. ii. 16.
3. εὐλογητός] ‘Blessed,scil. ἔστω
(2 Chron. ix. 8), or elŋ (Job i. 21,
Psalm cxii. 2): the verb is, however,
commonly omitted in this and similar
B 2
4
I. 3.
EPHESIANS
Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ
forms of doxology; comp. 2 Cor. i. 3.
In this solemn ascription of praise
εὐλογητός (ἐπαινεῖσθαι καὶ θαυμάζεσθαι
acios, Theod.-Mops.), as its position
shows, has the principal emphasis, the
rule of Fritz. (Rom. ix. 5, Vol. II. 274)
being appy. reasonable—that evλoynròs
or evλoynμévos will occupy the first or
some succeeding place in the sentence,
according as the emphasis rests on the
predicate (as it commonly does), or on
the substantive; comp. I Kings x.
9, 2 Chron. l. c., Job l. c., and esp.
Psalm 1.c., which are thus more satis-
factorily explained than by a supposed
limitation of position in consequence
of the inserted copula (Alf. on Rom.
ix. 5).
It has been remarked
by Steiger on I Pet. i. 3 (comp.
Harless), that in the N.T. evλoynròs
is only applied to God, εὐλογημένος to
man: it may be added that in the
LXX, the latter is occasionally applied
to God, but never the former to man.
For a good analysis of the present
paragraph, in which the relations of
the Church to the three persons
of the blessed Trinity are distinctly
unfolded, see Alford in loc.
Θεὸς καὶ πατὴρ κ.τ.λ.] God and
the Father of our Lord Jesus Christ.'
It is doubtful whether in this for-
mula (which Rück. needlessly terms
'paulinisch,' see I Pet. i. 3) the
gen. depends (a) on both (Theoph.),
or (b) only on the latter (Syr., Æth.,
Theod.-Mops. I, Theodoret) of the
two nominatives. Chrys. leaves it un-
decided. Grammatical considerations
do not assist us; for, on the one hand,
the position of the article before Oeds
rather than Пaτnρ (Olsh.) does not
invalidate the latter interpretation
(comp. Winer, Gr. §19. 3, p. 115 note),
nor the omission of tè before κal (Har-
less) the former; the usual 'prepara-
|
tive' force of 7è (Hartung, Partik.
Vol. 1. p. 98, Klotz, Devar. Vol. II.
p. 730) being here obviously out of
place. To the former interpretation,
Θεὸς μέν, ὡς σαρκωθέντος, πατὴρ δέ, ὡς
Θεοῦ λόγου, there can be no doctrinal
objections (see ver. 17, John xx. 17,
and comp. Olsh. on Matth. xxi. 31, 32),
but from the considerations suggested
on Gal. i. 4, as well as from the fact
that, except in ver. 17, St. Paul has
not elsewhere so designated the Father,
the latter construction seems decidedly
preferable. On the most suitable
translation, see notes on Gal. i. 4
(Transl.).
ὁ εὐλογήσας ἡμᾶς]
'who blessed us;'antanaclasis; aliter
nobis benedixit Deus, aliter nos bene-
dicimus Illi,' Bengel. The aorist par-
| ticiple (where the aoristic force is
always least obscure, Bernhardy, Synt.
x. 9, p. 383) refers to the counsels of
the Father as graciously completed in
the Redemption, and is thus neither
used (a) for a pres. (Holzh.)—an un-
tenable position, except in a sense and
under limitations (Scheuerl. Syntax,
§ 32. 2, p. 331) which would here be
doctrinally unsuitable; nor (b) as
marking a customary or repeated
act' (Eadie)—a meaning which the
aorist never appears to bear in the
N.T.; see Winer, Gr. § 40. 5. I, p.
248. The reference of nuâs can
scarcely be doubtful: it cannot refer
to St. Paul (Koppe), -for comp.
kȧyú, ver. 15-but, as the inclusive
nature of the context (ver. 4, II, 12)
distinctly implies, must be extended
to Christians generally. No fixed
rules can be laid down as to the
reference of the plural pronoun: this
must always be determined by the
context.
ἐν πάσῃ εὐλογία
πνeνμаTıkĤ] 'with every blessing of
the Spirit;' agency by which the
EPHESIANS I. 3.
5
εὐλογία πνευματικῇ ἐν τοῖς
εν
τοῖς
blessing was imparted, ev here being
appy. instrumental (see notes on I
Thess. iv. 18), and perhaps not with-
out some parallelism to the Hebrew
; comp. the analogous construc-
tion, Tobit viii. 15, and James iii. 9,
where, however, the instrumental
sense is much more distinct. The
meaning and force of πνευματικῇ is
slightly doubtful. Chrys. and Theod.-
Mops. find in it an antithesis to the
blessings of the Old Covenant (rǹv
Ιουδαϊκὴν ἐνταῦθα αἰνίττεται· εὐλογία
μὲν γὰρ ἦν, ἀλλ' οὐ πνευματική ; Chrys. ;
comp. Schoettg. Hor. Vol. I. p. 756);
so distinctly Syr., Eth., and with
a detailed enumeration of the bless-
ings, Theodoret in loc.
It seems,
however, much more in accordance
both with the present context and with
the prevailing usage of the N.T. (see
Rom. i. II, χάρισμα πνευματικόν, and i
Cor. xii. 1, TŵV TVενμатιкŵν, compared
τῶν πνευματικῶν,
with ver. 11), to refer the epithet
directly to the Holy Spirit (Joel iii.
I sq., Acts ii. 16). Bengel has not
failed to notice the allusion to the
Trinity, which, as Stier (Vol. 1. p. 57)
has clearly shown, pervades the whole
of this sublime Epistle.
ἐν τοῖς ἐπουρανίοις] ' in heavenly re-
gions;
[in cœlo], Syr., 'in
cœlis,' Eth.
The exact meaning of
these words is doubtful. Many of the
ancient, and several modern expositors,
explain τὰ ἐπουράνια, as heavenly
blessings (ἐπουράνια γὰρ τὰ δῶρα
Taûra, Theodoret), 'heavenly institu-
tions' (J. Johnson, Unbl. Sacr. Vol.
I. p. 198, A. C. Libr.), and thus,
as in ethical contrast to τὰ ἐπίγεια
(Chrys.); see John iii. 12, but comp.
I Cor. xv. 40, where the same words
are in physical contrast. This is not
grammatically untenable, and would
ἐπουρανίοις ἐν Χριστῷ,
not require the omission of Toîs (Rück.,
Eadie, al.), as the article would thus
only correctly designate the class; see
Middleton, Greek Art. III. 2. 2, p. 40,
and comp. Winer, Gr. § 18. 3, p. 99.
As, however, such a specification of
the sphere, and thence of the spi-
ritual character of the action would
seem superfluous after the definite
words immediately preceding,—as in
the four other passages in this Ep. (i.
20, ii. 6, iii. 10, and vi. 12, but contr.
Chrys.) the expression seems obviously
local, and lastly,-as throughout St.
Paul's Epp. (even 2 Tim. iv. 18) ẻπOV-
pávios has that local or physical force
which the preposition èπ (Harless)
would also seem further to suggest, it
will be best, both from contextual and
lexical reasons to retain that meaning
in the present case. Ἐν τοῖς ἐπουρ.
must then here be referred as a local
predication to evλoy. πvevμ., defining,
broadly and comprehensively the re-
gion and sphere where our true home
is (Phil. iii. 20), where our hope is
laid up (Col. i. 5), and whence the
blessings of the Spirit, the dwpeà ǹ
¿πovρávios (Heb. vi. 4), truly come :
see notes to Transl.
ἐν Χριστῷ] Not for διά Χρ. (Chrys.,
Hamm.), but, as in ver. 1, 'in Christ;'
in quo uno spirituali et sanctificâ
benedictione donamur,' Beza. Thus
εὐλογήσας contains the predication of
time (Donalds. Gr. § 574 sq.), èv
εὐλογ. πνευμ. the predication of
manner, more exactly defined by the
local predication ἐν τοῖς ἐπουρ., while
èv Xp. is that mystical predication
which, as Stier well observes, 'is the
very soul of this Epistle,' and involves
all other conceptions in itself. For a
good example of this species of analy-
sis of clauses and sentences, see
Donalds. Crat. § 304.
6
EPHESIANS I. 4.
4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου,
4. κalús] 'even as,' 'sicut' Cla-
rom., Vulg., Copt., al.; explanation
and expansion of the preceding evλo-
γήσας κ.τ.λ., the particle καθώς, which
in most cases has a purely modal,
appearing here to have also a slightly
explanatory or even causal force ('in-
asmuch as'), and to mark not only
the accordance, but the necessary
connexion of the evλoyla with the
ékλový; see Rom. i. 28, 1 Cor. i. 6,
and compare kalóтi (used only by St.
Luke), which has both a modal (Acts
ii. 45, iv. 35,) and a causal (Acts ii.
24) meaning. The form κaws is not
found in the older Attic writers, or in
Lucian; see Lobeck, Phryn. p. 426,
and notes on Gal. iii. 6.
|
ἐξελέξατο ἡμᾶς] ' chose us out for
Himself;' 'elegit,' Clarom., Vulg.,
al.,—but with some sacrifice of the
fullest meaning. Without entering
into the profound dogmatical ques-
tions connected with the meaning
of this verb (only used by St. Paul,
here and I Cor. i. 27), it may be
simply observed that in ¿§eλéĝaro
three ideas are suggested ;-(a) selec-
tion (not necessarily of individuals ;
see Ebrard, Dogm. § 560), from,
out of, others not chosen (ÈK TOÛ
Kóσμov, John xv. 19; contr. Hof-
mann, Schriftb. Vol. 1. p. 198), sug-
gested by the plain meaning of the
word ;-(b) simple unrestricted prete-
rition of the act (alike irrespective of
duration or relation, Bernhardy, Syn- |
tax, x. 8, p. 380, and esp. Fritz. de
Aor. p. 17 sq.), conveyed by the
tense, and further heightened by the
'timelessness' (Olsh.) of the quasi-
temporal predication πρὸ καταβολῆς ;
compare 2 Thess. ii. 13, eλaтo åπ'
ἀρχῆς: God is ὁ καλῶν (1 Thess. ii.
2), as well as ỏ kaλéoas (Gal. i. 6),
but not ỏ éxλeyóµevos ;—(c) reflexive
On this pro-
action (for Himself; comp. Eph.
v. 27) Rev. xxi. 2), implied by the
voice.
While the primary
meaning of ¿λéy, and similar words
is undoubtedly to be looked for in
their general and national refe-
rences in the O. T. (Usteri, Lehrbegr.
II. 2. 2, p. 271, Knapp, Script.
Var. Arg. p. 556), the modal clauses
with which they are combined show
the deeper and more distinctive
sense in which they are used in
the New Testament.
found subject, and on the estates of
man (the estate of wrath, of recon-
ciliation, and of election) see esp.
Jackson, Creed, X. 37. II sq., Vol.
IX. p. 312 sq., and comp. Hammond
on God's Grace, Vol. I. p. 667 sq.
(Lond. 1674), and Laurence, Bampt.
Lect. for 1804.
ἐν αὐτῷ]
Not for δι' αὐτοῦ, scil. διὰ τῆς εἰς αὐτὸν
TiσTEWS (Chrys., Hamm.), nor for eis
avròv (comp. Eth.), nor yet with
an instrumental force (Arm.), but, as
Olsh. correctly and profoundly ex-
plains it, 'in Him,'-in Christ, as the
head and representative of spiritual,
as Adam was the representative of
natural humanity; comp. 1 Cor. xv.
πρὸ καταβολῆς κόσμου]
This expression, used three times in
the N. T. (John xvii. 24, 1 Pet. i. 20),
here serves to define the archetypal
character of the New Dispensation,
and the wide gulf that separated the
πрólεσis πрò Xрóvwv alwvíwv (2 Tim.
i. 9) of God with respect to Christians,
from His temporal ¿κλoyǹ of the
Jews; see Neander, Planting, Vol. I.
p. 522 (Bohn).
εἶναι ἡμᾶς
22.
K. T. λ.] 'that we should be holy and
blameless; object contemplated by
God in His gracious ἐκλογή, the
infin. being that of intention; scil.
ἐπὶ τούτῳ, ἵνα ἅγιοι ὦμεν καὶ ἄμωμοι,
EPHESIANS I. 4, 5.
7
εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον
dià
5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ
eis
Chrys.; comp. 2 Cor. xi. 2, Col. i. 22,
and see Winer, Gr. § 45. 1, p. 284,
Donalds. Gr. § 607. a, p. 598.
ἁγίους καὶ ἀμώμους] • holy and blame-
less; positive and negative aspects
of true Christian life. The meaning
οἱ ἄμωμος (ἄμεμπτος καθαρός· ἄψεκτος,
Hesych.) is slightly doubtful; it may
be (a) inculpatus,' ỏ åveπlλNπTOV
Blov exwv, Chrys., in accordance with
its derivation (μῶμος, μέμφομαι), or
(b) 'immaculatus' (Vulg., Clarom.,
Arm.; comp. Syr., Goth.), with pos-
sible reference to its application in the
LXX to victims, Lev. i. 10, xxii. 19;
comp. I Macc. iv. 42, ἱερεῖς ἀμώμους,
and see Tittm. Synon. p. 29. The
latter meaning is strongly supported
by 1 Pet. i. 19, ἀμνοῦ ἀμώμου καὶ
άσπiλoυ, and Heb. ix. 14: still, as
there is here no sacrificial allusion
directly or indirectly (comp. ch. V.
29), it seems best to retain the simple
etymological meaning; see Col. i. 22,
ἀμώμους καὶ ἀνεγκλήτους, and comp.
Wisd. x. 15, λαὸν ὅσιον καὶ σπέρμα
ἄμεμπτον.
doubtful whether these epithets point |
to a moral condition, i.e. to the
righteousness of sanctification (Chrys.,
Hamm.), or to the imputed righteous-
ness of Christ, (Olsh., Mey.) The
former reference .seems most conso-
nant both with St. Paul's general
teaching (1 Thess. iv. 7) and the
obvious inferences that may be drawn
from other passages in the N. T.,
I Pet. i. 16, Rev. xxii. II; see Stier
in loc., and on the distinction between
sanctifying, and justifying righteous-
ness, the excellent remarks of Hooker,
Serm. 11. 6, Vol. III. p. 611.
κατενώπιον αὐτοῦ] before Him;
'id est vere, sincere,' Beza; not what
It is more
εν
αὐτοῦ, ἐν ἀγάπῃ
'Inσoû
Ἰησοῦ Χριστοῦ
men, but what God esteems as such.
ἁγιωσύνην ζητεῖ ἣν ὁ τοῦ Θεοῦ ἔφθαλ-
μος ὁρᾷ, Chrys. The form αὐτοῦ is
here to be preferred as the reference
to the subject is obviously remote and
unemphatic; comp. Bremi, Jahrb,
der Philol. IX. p. 171 (Winer). The
distinction, however, between the
proper use of these two forms cannot
be rigorously defined; see Buttm.
Mid. (Excurs. x.), p. 140, and Tisch.
Prolegom. p. LVIII.
ἐν ἀγάπῃ
may be joined with ἐξελέξατο; more
probably with ȧy. kai ȧµúµ. (Vulg.,
Copt.); but appy. most probably with
Tрooploas (Syr., Chrys., Theod.), as
St. Paul's object seems here not so
much to define the nature of the
required ἁγιωσύνη and ἀμεμφία on the
part of man, as to reveal the trans-
cendent principle of Love which in-
formed the προορισμός of God; καὶ
πpoeîdev µâs kai ỷyáπŋoe, Theod.,
comp. Theod.-Mops. The arguments
derived from the collocation of the
words are not decisive, for ev ảyát?
could as well be joined with ἁγ. καὶ
άμ. here, as ἐν ἁγιωσύνῃ with ἀμέμ-
πTOυS, I Thess. iii. 13 ;and again could
as easily precede (emphatically) πроо-
píoas here, as it does èppišwµévoi, ch.
ρίσας
iii. 18. Lastly, it cannot be said that
the second modal clause, кarà Tηv evd.
is thus superfluous (Meier): the two
clauses point to two different attri-
butes; év åyáπy to the loving Mercy,
κατὰ τὴν εὐδ. to the sovereign Power
of God. For a good defence of the
second form of connexion see Alford
in loc.
5. προορίσας ἡμᾶς] ' having fore-
ordained us ;' i.e. not 'prædestinans,'
Beng., but quum prædestinasset,'
Syr.-Phil., the participle being most
}
8
EPHESIANS I. 5.
εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ,
naturally regarded as temporal, not
modal, and its action as prior to, not
synchronous with (as in ver. 9) that of
¿¿eλ.; comp. Rom. viii. 29, 30, and
see Bernhardy, Synt. III. 9, p. 383,
Donalds. Gr. § 574 sq. With regard
to the prep. it would certainly seem
that pò does not refer to others
(Baumg.), nor, appy., to existence
before time (Eadie), but simply to the
realization of the event: the decree
existed before the object of it came
into outward manifestation; comp.
πроŋλжɩкóтαs, ver. II, and see Olsh.
προηλπικότας,
on Rom. ix. I. The distinction be-
tween ἐκλογὴ and προορισμός is thus
drawn by Scherzer (cited by Wolf);
'differunt tantum ratione ordinativâ
et objectivâ,'—the κ of the former
referring to the mass from whom the
selection was made, the pò of the
latter to the pre-existence and prio-
rity of the decree. Οι προορισμός,
&c., see Petavius, Theol. Dogm. IX.
1, Vol. 1. p. 565 sq., and Laurence,
Bampt. Lect. VIII. p. 169 sq.
eis violeσíav] 'for adoption,' scil. iva
αὐτοῦ υἱοὶ λεγοί[ω]μεθα καὶ χρηματίζω-
μεν,
μev, Theod.-Mops.; violería, however,
not being merely sonship (Ust. Lehrb.
II. 1. 2, p. 186), but as usual, 'adop-
tionem filiorum,' Vulg.; see notes on
Gal. iv. 5, and Neander, Planting,
Vol. I. p. 477 (Bohn).
εἰς αὐτὸν
eis autóv] 'unto Him;' comp. Col.
i. 20, ἀποκαταλλάξαι τὰ πάντα εἰς
aúróv. As the exact meaning of these
words is slightly obscure, it will be
best to premise the following state-
ments. (a) Els viol.
must be regarded as a single com-
pound clause expressive of the manner
and nature of the πpoopiσµós; dɩ' 'Ino.
and els avr. being separate sub-clauses
further defining the prominent idea
εἰς υἱοθεσίαν. (6) Αὐτὸν (not αὐτὸν)
is not to be referred to Christ (De
W.), but, with the Greek expositors,
to God. (c) Eis αὐτὸν is not merely
equivalent to ev avт (Beza), or
i, scil. in? (Holzh.); nor is the fa-
vourite transl. of Meyer, 'in reference
to Him' (comp. Rück.), though, gram-
matically tenable (Winer, Gr. § 49. a,
P. 354), by any means sufficient. In
these deeper theological passages the
prep. seems to bear its primary (eis=
èvs Donalds. Crat. § 170) and most
comprehensive sense of 'to and into'
(see Rost u. Palm, Lex. s.v.); the
idea of approach (τὴν εἰς αὐτὸν ἀνά-
youσav, Theoph.) being also blended
with, and heightened by, that of in-
ward union; comp. notes on Gal. iii.
27.
We may thus paraphrase,
'God predestinated us to be adopted
as His sons; and that adoption came
to us through Christ, and was to lead
us unto, and unite us to God.' Stier
compares what he terms the bold ex-
pression, 2 Pet. i. 4.
τὴν εὐδοκίαν κ.τ.λ. ] ' according to the
good pleasure of His will,' 'secun-
dum placitum (propositum, Vulg.)
voluntatis suæ,' Clarom.; the prep.
KaTά, as usual, marking 'rule, mea-
sure, accordance to,' Winer, Gr. § 49
d, p. 357. The exact meaning of
codoxía is here doubtful. The Greek
expositors (not Chrys.) refer it to the
benevolentia (ἡ ἐπ᾽ εὐεργεσίᾳ βούλησις
Ecum.), the Vulg., Syr., Goth.
('leikainai'), al. to the voluntas liber-
rima of God. The latter meaning
rarely, if ever (not even Ecclus. i. 27,
xxxii. 5), occurs in the LXX; in the
N. T., however, though there are de-
cided instances of the former mean-
ing, e.g. Luke ii. 14 (not 'lætitia,'
Fritz.), Phil. i. 15 (dɩ' evd. opp. to
dià plovov), still there is no reason
to doubt (Harl.) that the latter occurs
κατὰ
EPHESIANS I. 6.
9
6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ἐν ᾗ ἐχαρίτωσεν
6. év ] So Tisch. (ed. 2, 7) with DEF (om. ) GKL; great majority of
mss.; Clarom., Vulg., Goth., Syr.-Phil., Arm., al.; Bas., Chrys., Theod., al.
and rightly; for s, though found in AB; mss.; Syr., Eth.; Orig. (Cat.),
Chrys. (1), al. (Lachm., Mey., Alf.), has weaker external support; and on
internal grounds, as a grammatical correction, seems very suspicious. The
statement of Alf., that 'a relative following a substantive is as often in a diffe-
rent case as the same, certainly cannot be substantiated; see Winer, Gr.
§ 24. I, p. 197.
in Matth. xi. 26 (θέλησις καὶ ἀρέσκεια,
Theoph.) Luke x. 21, and, probably,
Phil. ii. 13. Thus the context must
decide. As here and ver. 9 evdokia
seems to refer exclusively to the actor
(προορίσας, γνωρίσας), not to the objects
of the action; it seems best with De
Wette (mis-cited by Eadie) to adopt
the latter meaning, though not in the
extreme sense, τὸ σφοδρὸν θέλημα, as
advocated by Chrys. In this the idea
of goodness (ἡ ἀρίστη καὶ καλλίστη
τοῦ Θεοῦ ἑκούσιος θέλησις, Εtym. Μ.)
is of course necessarily involved, but
it does not form the prominent idea.
For further details, see esp. Fritz.
on Rom. x. 1, Vol. II. p. 369 sq., and
Wordsw. in loc.
6. εἰς ἔπαινον κ.τ.λ.] 'for the
praise of the glory of His grace,' 'in
or rather ad [Clarom.; see Madvig,
Opusc. Acad. p. 167 sq.; comp. Hand,
Tursell. Vol. III. p. 317] laudem
gloriæ gratiæ suæ,' Vulg.; iva ǹ TŶs
χάριτος αὐτοῦ δόξα δειχθῇ, Chrys. : di-
vine purpose of the προορισμός ; εἰς
here denoting the 'finis primarius'
(Phil. i. 11), not 'consequens aliquid'
Grot., as in I Pet. i. 7. It is scarcely
necessary to say that neither is ἔπαι
νος δόξης for ἔπαινος ἔνδοξος (Grot.),
nor δόξα τῆς χάριτος for ἔνδοξος χάρις
(Beza),―both of them weak, and, here
especially, wholly inadmissible solu-
tions. As Chrys. appears rightly to
have felt, dógns is a pure subst., and
serves to specify that peculiar quality
or attribute of the xápis which forms
Thus,
the subject of praise; comp. Winer,
Gr. § 34. 3. obs. p. 211.
then, of the three genitives, the first
is that of the object,' or more strictly
speaking, ' of the point of view'
(Scheuerl. Synt. § 18, p. 129), while
the two last are united (Winer, Gr.
§ 30. 3. I, p. 172), and form a com-
mon possessive genitive. Owing to
the defining gen., the article is not
indispensable; see Winer, Gr. § 19.
2. b, p. 113, and compare Madvig,
Synt. § 10. 2.
èv ĥ] ' in quâ,'
Vulg., Clarom., not e quâ,' Beza,
or 'qua,' Arm. (instrum. case); the
antecedent here much more naturally
marking the state in which, than the
means by which God showed us His
favour.
ἐχαρίτωσεν] ' He
imparted His grace to us,' 'gratifica-
vit,' Clarom., Vulg., 'largitus est,'
Æth. The exact meaning of xapirów
is doubtful. From the analogy of
verbs in ów, whether in reference to
what is material (e.g. Xpvoów, &c.) or
what is immaterial (e.g. Oavarów, &c.,
see Harless), Xapirów must mean
'xápiri aliquem afficio.' As, however,
xápis is indeterminate, and may mean
either the subjective state of the indi-
vidual or the objective grace of God,
ἐχαρίτωσε may still have two mean-
ings;(α) ἐπεράστους ἐποίησε, Chrys.,
'gratis sibi acceptos effecit,' Beza;
comp. Ecclus. ix. 8 (Alex.), appy.
xviii. 17, Symm. Psalm xvii. 28, and
see Suicer, Thesaur. s.v. Vol. II. p.
1504; or (b) gratiâ amplexus est,
10
EPHESIANS I. 6, 7.
ἡμᾶς ἐν τῷ ἠγαπημένῳ, 7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν
διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων,
Beng., sim. Syr., 'gratiæ, quam effu-
dit;' comp. Luke i. 28. Both the con-
text (comp. Alf.) and the prevailing
meaning of xápis in St. Paul's Epp.
seem distinctly in favour of the latter
meaning. On the use of the aor.,
comp. note on ¿¿eλéĝaro, ver. 4.
ἐν τῷ ἠγαπημένῳ] ' in the Beloved;
see Matth. iii. 17, John iii. 16, and
comp. Col. i. 13. 'Ev is not here in-
terchangeable with diá (comp. Chrys.),
or equivalent to propter (Grot., Locke),
but retains its full primary meaning.
Christ, as Olsh. well observes, is re-
garded not only as the mediator, but
as the true representative of mankind.
7. év @] 'in whom;' further illus-
tration and expansion of the preceding
ἐχαρίτωσεν. Here again in is neither
instrumental (Arm.), nor identical in
meaning with diá (Vatabl.). Fritz.,
indeed (Opusc. p. 184), adduces this
passage as an instance of this identity,
and regards διὰ τοῦ αἵμ. as a sort of
epexegesis of evŵ, 'per quem, i.e., eo
quod sanguinem effudit,' but such an
explanation falls greatly short of the
true meaning. As usual, év has here
its primary and fullest theological
meaning: it implies more than union
with (Rück., Eadie); it points to
Christ as the living sphere of redemp-
tion, while dià K.T.λ. refers to the
outward means of it; comp. Rom. iii.
24. As Olsh. profoundly observes:
we have not redemption in His work
without His person, but in His person,
with which His work forms a living
unity;' see Winer, Gr. § 48. a, p.
347 note.
ἔχομεν] are
having present, and not without
emphasis; we are ever needing and
are ever having it,' Eadie.
ảπoλúτpwσiv] 'the (not our, Conyb.)
redemption;' scil, the long-promised,
τὴν
and now known and realized redemp-
tion. The use of this word is thus
briefly but perspicuously elucidated
by Usteri in loc.: 'Who is ran-
somed? Men, from the punishment
they deserved. What is the XÚTρov
(Matth. xx. 28, Mark x. 45, 1 Tim.
ii. 6)? The blood of Christ. To whom
is it paid? To God. Who pays it?
Christ in the first place; though
strictly God who sent Him; so, God
through Christ;' Lehrb. II. I. I,p. 107:
see collection of texts, Waterl. Doc-
trine of Euch. IV. 3, Vol. IV. p. 513.
We must not, however, too much
limit the application of this important
word. As the art. renders it impos-
sible to explain it merely metonymice,
'a redeemed state' (comp. Corn. a
Lap.), so it presents to us the concep-
tion of 'redemption' in its most
general and abstract sense, alike from
Satan, sin, and death: comp. Mid-
dleton, Greek Art. v. 1, p. 90 (ed.
Rose). διὰ τοῦ αἵματος αὐτοῦ]
'through His blood; closer definition
of the ev @, by a notice of the 'causa
medians,' the blood of Christ,-that,
without which there could have been
no åpeσis: comp. Heb. x. 22, and see
the sound remarks of Alf. and Wordsw.
in h. l.
τὴν ἄφεσιν κ.τ.λ.]
'the forgiveness of our transgressions ;'
apposition to, and specification of the
essential character of the preceding
ἀπολύτρωσις. The distinction between
ἄφεσις (condonatio) and πάρεσις (pre-
termissio, Rom. iii. 25) is noticed by
Trench, Synonym. §.33; more briefly
but most acutely by Fritz. Rom. Vol.
I. p. 199. Too much stress need not
here be laid on the distinction between
παραπτώματα and ἁμαρτίαι, for com-
pare Col. i. 14. Still the former so
naturally point to sins on the side of
EPHESIANS I. 7, 8.
11
κατὰ τὸ πλοῦτος τῆς χάριτος αὐτο,
кат
commission, sinful acts, the latter to
sins as the result of a state, sinful
conditions, that it seems best (with
Beza) to preserve the distinction in
translation; comp. notes on ch. ii. 1.
τὸ πλοῦτος τῆς χάριτος] ' the riches
of His grace;' certainly not per He-
braismum, for 'abundans bonitas,'
(Grot.), but, with the usual meaning
of the possessive gen., the riches which
appertain to, are the property of His
χάρις. On the form πλοῦτος, here
rightly retained by Tisch., see Winer,
Gr. § 9. 2. 2, p. 61. It occurs
again, Col. i. 27 (strongly supported),
Eph. iii. 8, 16 (well supported),
Eph. ii. 7, Phil. iv. 19, Col. ii.
2 (fairly), 2 Cor. viii. 2 (doubt-
fully); comp. Tisch. Prolegom. p.
LV.
8. ἧς ἐπερίσσευσε] which He made
to abound; 'ufarassau ganohida'
[abundanter concessit], Goth., 'abun-
dare fecit, Ath. Though περισσεύω
is used intransitively by St. Paul, no
less than twenty-two times, yet as it is
certainly transitive in 2 Cor. iv. 15,
ix. 8, 1 Thess. iii. 12, (comp. Athen.
Deipn. II. 16 (42), περιττεύει τὰς
pas), and as there is no satisfactory
instance in the N.T. of attraction
in the case of a verb joined with a
dat. (Fritzsche's explanation of Rom.
iv. 17 is more than doubtful, and
1 Tim. iv. 6, s (Lachm.) is only
supported by A in opp. to CDFGKL),
it seems better to adopt the latter
meaning with Theod. (μâs Tepl
(ἡμᾶς περι-
Kλúše) and the Vv. above cited,
than the intrans., with Syr., Vulg.,
Arm., and appy. Chrys. in loc.
On the apparent violations of the law
of attraction in the N.T., see Winer,
Gr. § 24. 1, p. 148.
Ev Táσn
σοφίᾳ καὶ φρονήσει] • in all wisdom
and intelligence;' sphere and element
8
ἧς ἐπερίσσευσεν εἰς
in which the Teploσevoev is evinced
and realized. As there is some diffi-
culty in (1) the meaning, (2) reference,
and (3) connexion of these words, it
will be best to consider these points
separately. (1) Пâσa σopía can only
mean 'all wisdom,' i.e., 'every kind
of,'
''all possible wisdom,' not 'summa
sapientia' (Rosenm., Eadie), tâs as
Harless correctly observes, always
denoting extension rather than inten-
sion, and thus often giving a con-
crete application to abstract nouns ;
comp. Col. iv. 12, and see
Winer, Gr. § 18. 4, p. 101. The
exx. adduced by Eadie (Matth.
xxviii. 18, Acts v. 25 (23), 1 Tim.
i. 15), do not in any way invalidate
this principle. Σοφία and φρόνησις
are not synonymous (Homb.; comp.
Plato, Symp. 202 a) but may be thus
distinguished: oopla (cognate with
σáøns, sapio) denotes 'wisdom' in its
general sense, κοινῶς ἁπάντων μάθησιν,
Suid. (see 4 Macc. i. 16); opóvnois
is rather 'intelligentia,' 'a right
application of the φρήν (τὸ δύνασθαι
καλῶς βουλεύσασθαι περὶ τὰ αὑτῷ
ἀγαθὰ καὶ συμφέροντα, Aristot.),in
a word, an attribute or result of σopla
(ἡ δὲ σοφία ἀνδρὶ τίκτει φρόνησιν,
Prov. x. 23), thus serving here (like
ἀποκάλυψις ver. 17, σύνεσις Col. i.
9) to define and limit the reference
of the more general and compre-
hensive word. That copla is theo-
retical, ppóvnois practical (Krebs;
comp. Aristot. Ethic. vI. 5, 7, Cicero,
Off. II. 2), is too bald a distinction;
for oopla in its Christian applica-
tion necessarily wears a practical
aspect, and may, in this respect,
be as much contrasted with yvŵσis
(1 Cor. viii. 1), as opovnous with
the more nearly synonymous σύνε
σis, (Col. i. 9); see notes to Transl.,
12
EPHESIANS I. 8, 9.
tò
ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει, 9 γνωρίσας ἡμῖν τὸ
μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ,
and comp. Beck, Seelenl. II. 19,
p. 61.
(2) The reference is
to man, not God (Alf.), for though
Opóvŋois might be applied to God (see
Prov. iii. 19, Jer. x. 12, 1 Kings iii.
28), and ἐν σοφ. καὶ φρον. might, sym-
metrically with év åɣárŋ ver. 4, de-
note the principle in which God was
pleased to act, yet, (a) πáoŋ seems
incompatible with such a reference ;
(b) the introduction of these attributes
in reference to God disturbs the per-
vading reference to the Divine xápis ;
(c) the analogy of Col. i. 9 (urged by
Olsh.), forcibly suggests the reference
to man. (3) The connexion (left un-
decided by Lachm., Tisch.) must, then,
be that of the text. If the arguments,
a, b, c, be not considered valid, èv
πάσῃ κ. τ. λ. must be joined with
yvwpíoas, as Theod. (μeтà πoλs
γνωρίσας, (μετά πολλῆς
σοφίας ἐγνώρισεν), Griesb., al. The
reference to God, combined with the
ordinary punctuation (De Wette), is
in the highest degree unsatisfactory.
9. yvwploas] 'having made known;"
participle explanatory of the preced-
ing ἐπερίσσευσεν—ἐν πάσῃ σοφίᾳ καὶ
opov., esp. of the latter words, and
appy. denoting an act coincident, and
terminating synchronously, with the
finite verb; see Bernhardy, Synt. x.
9, p. 383, Donalds. Gr. § 576, and
esp. Herm. Viger, No. 224, Stalbaum,
Plato, Phædo, 62 D. The 'ut notum
faceret' of Vulg. (comp. Clarom.,
Goth.) is due to the reading yvwploaı
found in FG; 76; Hil., and some
Latin Ff.
τὸ μυστήριον
K. T. λ.] 'the mystery of His will;' not
'Hebræo loquendi genere' for consi-
lium arcanum, Grot., but 'the mys-
tery pertaining to it,' тoû Beλýμ. being
neither a gen. of apposition (rÒ ÅπO-
κεκρυμμένον αὐτοῦ θέλημα καὶ ἄδηλον
|
τοῖς πᾶσι μυστήριον αὐτὸ καλῶν, Theod.-
Mops.), nor a gen. subjecti ('as it has
its origin in,' Eadie), but simply a gen.
objecti ('concerning His will,' Meyer)
marking that to which the mystery
was referred, and on which it turned;
see Krüger, Sprachl. § 47. 7. I,
Scheuerl. Synt. § 17. I, p. 127. The
incarnation of Christ and the redemp-
tion He wrought for us, though an
actual revelation considered as а
matter of fact, was a μvorηpiov con-
sidered with reference to the depths
of the divine will: see above Theod.-
Mops., and comp. Olsh. in loc.
κατὰ τὴν εὐδοκίαν] ' according to His
good pleasure;' specification of the yvw-
plaas as having taken place in strict
dependence both in time and manner on
the will of God; comp. ver. 5. To
refer this to what follows ('to wit,
His intention according to his good
pl. to gather,' Eadie) seems obviously
incorrect, involved, and out of har-
mony with ver. 5: as KaTȧ K. T. λ.
formed a modal clause to πpoopioas
there, so it naturally qualifies yvwploas
here.
πρOɤETO]
πρоéleтO] 'purposed; proposuit,'
Vulg., not 'præstituerat,' Beza. The
verb προτίθεσθαι only occurs in the
N. T. in two other passages, viz.,
Rom. i. 13 (ethical, as here), and
Rom. iii. 25 (quasi-local, 'set forth');
the force of the prep. in both cases
being local rather than temporal
(Elsner, Obs. Vol. II. p. 20), and ana-
logous to the use of the prep. in
προαιρείσθαι (2 Cor. ix.
Cor. ix. 7) and
προχειρίζεσθαι (Acts iii. 20). It may
indeed be doubted whether any
instance can be found of προτίθεσθαι
in a purely temporal sense: Polyb.
Hist. VIII. 13. I is not in point.
ἐν αὑτῷ] ‘in Himself; not αὐτῷ as
EPHESIANS I. 9, 10.
13
ἣν προέθετο ἐν αὐτῷ
το εἰς οἰκονομίαν τοῦ πληρώματος
10. èv Toîs Oúpavoîs] Tisch. is undoubtedly right in maintaining this reading
with AFGK; appy. majority of mss.; Copt.; Chrys., Theodoret (1) Theophyl.
al. (Rec., Griesb., Scholz., Harless, De W.) against éπl roîs oúpavoîs with BDEL;
about 40 mss.; Goth.; Theodoret (1), Dam., Œc., al. (Lachm., Rück., Meyer,
Alf.): for, conceding that it may be grammatically correct (comp. exx. Rost u.
Palm, Lex. ¿πí, II. 1, Vol. 1. p. 1035), it must be said that the internal objec-
tions,that ἐπὶ is never joined in the N.T. with οὐρανὸς or οὐρανοί, and that ἐν
ovpavŵ and èπì yês (probably not without significance) are invariably found in
antithesis, are decisive: see Harless in loc.
Tisch. (ed. 2, 7). Though it is often
difficult to decide between the reflexive
and non-reflexive pronoun (see Buttm.
Mid. Excurs. x. p. 140), yet as a
general rule, where the attention is
principally directed to the subject, the
former is most natural; where it is
diverted by the importance of the
details, the latter. Thus, in ver. 5,
violeσía is so distinctly the important
word that autòv is sufficiently explicit ;
here, the connexion with rpoéleтo is
so immediate that the reflexive form
alone seems admissible.
IO.
eis oikovoµíav] 'for, with a
view to, the dispensation;' eis being
not for ev (Vulg., Auth.), or tem-
poral, usque ad,' Erasm. (a more
justifiable translation), but simply in-
dicative of the purpose, intention, of
the πрbleσis; comp. Winer, Gr. § 49.
a, P. 354.
The meaning of
οικονομία has been much debated. It
occurs nine times in the N. T.; (a) in
the simple sense of stewardship (Luke
xvi. 2 sq.), a meaning which Wieseler
(Chron. p. 448) maintains even in this
place; (b) in reference to the apostolic
office, to the olkos Оeoû, 1 Cor. ix. 17,
Col. i. 25, and (more remotely) 1 Tim.
i. 4; (c) in reference to the Divine
government of the world, disposition,
dispensation,―here, and ch. iii. 2, 9;
see exx. in Rost u. Palm, Lex. s. v.
Vol. II. p. 417, and esp. Schweigh.
Lex. Polyb. s. V. The special mean-
ings 'dispensatio gratiæ,' 'redemp-
tionis mysterium,' scil. Christi évav-
Opúπnois (Suicer, Thesaur. s. v.;
comp. Valesius, Euseb. Hist. I. I,
Petav. de Incarn. II. 1, Vol. IV. p.
110), which were probably deduced
from the whole clause, cannot be ad-
mitted as explanations of the simple
word. The article is not required, as
the governing substantive is suffi-
ciently defined by the gen. which fol-
lows; see Winer, Gr. -§ 19. 2. b, p.
113 8q. τοῦ πληρώματος τῶν
Kaiρ@v]' of the fulness of the seasons ;'
scil. that moment which completes,
and, as it were, fills up the ordained
καιροί (time estimated in reference to
the epochs in the Divine government),
of the Gospel dispensation: compare
the somewhat similar expression,
πλήρωσις ἡμερῶν
πλńρwσis ǹµeρŵv (Dan. x. 3, Ezek. v.
2), where, however, the completion is
estimated relatively to the act, rather
than to the exact moment that made
the remaining temporal void full; see
notes on Gal. iv. 4. The genitival
relation of these words to olkovoμla is
very obscure. It would certainly
seem that πληρώματος κ. τ. λ. cannot
be (a) a gen. of the object (Theod.-
Mops.), for, as Meyer justly observes,
the πλήρωμα may be said ἐλθεῖν (Gal.
1. c.), but not oiкovoμeîσlay: nor again
(b) can it be an explanatory gen. or
gen. of identity (Harless; comp.
Scheuerl. Synt. § 12. 1, p. 82), for an
essentially temporal conception can
scarcely be used in explanation of an
14
EPHESIANS I. 10.
εν
τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ,
τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, ἐν αὐτῷ,
Tà
ethical notion. It may, however, be
plausibly considered as (c) a gen. of
the characterizing quality (Scheuerl.
§ 16. 3, p. 115), which, especially in
local and temporal reference, admits
considerable latitude of application ;
comp. Jude 6, κρίσις μεγάλης ημέρας,
and see exx. in Winer, Gr. § 30. 2, p.
168 sq., and in Hartung, Casus, p.
27. The difficult expression oikov. TOû
πληρ. κ. τ. λ. will thus seem to imply
not merely 'the full-timed dispensa-
tion,' (Eadie), but more exactly, 'the
dispensation that was characterized by,
that was to be set forth in, the fulness
of time' ('propria plenitudini temp.'
Calov.), and must be referred not only
to the period of the coming of Christ
(ed. 1, Ust. Lehrb. II. 1, p. 83; comp.
Chrys. πλήρωμα τῶν καιρῶν ἡ παρουσία
avтçû ĥv), but, appy., as the more ex-
tended ref. of the context seems to
suggest, the whole duration of the
Gospel dispensation (Alf.); see Stier
in loc. (p. 96), and contrast Gal. iv.
4, where, as the context shows, the re-
ference is more restricted. The use
and meaning of the term is noticed
by Hall, Bampt. Lect. for 1797.
ἀνακεφαλαιώσασθαι] στο sum up
again together,' 'restaurare,' Clarom.,
'summatim recolligere,' Beza; not
dependent on πроéleто, but explana-
tory infinitive, defining the nature
and purpose of the πpóleσis; comp.
I Thess. iv. 4, and see notes on Col.
The article is not necessary,
The
i. 22.
see Winer, Gr. § 44. 2. obs. p. 286,
notes on 1 Thess. iii. 3, and comp.
Madvig, Syntax § 144.
meaning of this word, connected as it
here is with the counsels of Omnipo-
tence, must be investigated with the
most anxious care. Viewed simply,
κεφαλαιώσαι (συντομῶς συναγαγεῖν,
εν
Hesych.) means 'summatim colligere,'
Thucyd. ш. 67, vI. 91, VI. 53;
ἀνακεφαλαιώσασθαι ‘summatim (sibi)
recolligere;' comp. σvyкepaλaιoûσlai
('in brevem summam contrahere'),
Polyb. Hist. III. 3. 1, 1. 66. 11, &c.;
see Schweigh. Lex. Polyb., and Raphel
in loc. Viewed in connexion with
the context, two important questions
arise. (1) Is there any allusion to
Christ as the Kepaλń (Chrys.)? In a
writer so profound as St. Paul this is
far from impossible. The derivation
of the word, however, (kepáλacov not
Kepaλ),-St. Paul's use of it in its
common meaning, Rom. xiii. 9,—and
most of all the context, which points
to a union 'in Christo,' not 'sub
Christo' (Beng.), to His atonement ra-
ther than His sovereignty (Col. ii. 10),
render it improbable. (2) What
is the force of åvá? From Rom. 1. c.
(see Fritz.) it has plausibly been con-
sidered latent; still, as even there
this is very doubtful (see Meyer in
loc.), it must not here be lightly passed
over. What, then, is this force?
Obviously not simple repetition; nor
again (from reasons above) summation
upwards, in reference to Christ as the
Head (σύνδεσμον ἄνωθεν ἐπικειμένον,
Chrys.), but re-union, re-collection, a
'partium divulsarum conjunctio' in
reference to a state of previous and
primal unity: so far, then, but so far
only, a 'restoration' (Syr., Vulg.) to
that state; comp. Beng. in loc., Uni-
versity Sermons, p. 162, and see an
excellent discussion on the word in
Andrewes, Serm. XVI. Vol. I. p.
265, 270 (A. C. Libr.). The force
of the middle voice must also,
appy., not be overlooked.
τὰ πάντα may imply 'all intelligent
beings' (comp. notes on Gal. iii. 22),
EPHESIANS I. II.
15
τι ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν του
τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος
but, on account of the clauses which
follow, is best taken in its widest sense,
'all things and beings,' Meyer; comp.
Andrewes, Serm. Vol. 1. p. 269.
τὰ ἐν τοῖς οὐρανοῖς κ. τ. λ.] ' the
things in heaven and the things upon
earth;' widest expression of universa-
lity designed to show the extent of
the preceding Tà Távтa (Andr.); comp.
Col. i. 20, and see notes in loc. With-
out entering into the profound ques-
tions which have been connected with
these words, it may be said,—that as
on the one hand all limiting interpre-
tations e. g. Jews and Gentiles
(Schoettg.), ἀγγέλους καὶ ἀνθρώπους,
(Chrys.), the world of spirits and the
race of men, (Meier)—are opposed to
the generalizing neuter (Winer, Gr. §
27. 5, p. 160), and the comprehen-
siveness of the expressions; so, on
the other hand, any reference to the
redemption or restoration of those
spirits (Crellius), for whom our Lord
Himself said τὸ πῦρ τὸ αἰώνιον (Matth.
XXV. 4) was prepared, must be pro-
nounced fundamentally impossible:
comp. Bramhall, Castigations, &c.,
Disc. II. Vol. IV. p. 354 (Angl. Cath.
Lib.), Hofmann, Schriftb. Vol. 1. p.
192 and University Serm. p. 91 sq.
The reading eπlToîs ovp.(Lachm., Alf.),
though fairly supported [BDEL], is
scarcely probable; see crit. note.
ev avr@] 'in Him;' not added merely
'explicationis causâ' (Herm. Viger. 123
b. 5), but as re-asseverating with great
solemnity and emphasis (see Jelf, Gr. §
658), the only blessed sphere in which
this ἀνακεφαλαίωσις can be regarded
as operative, and apart from which
and without which, its energies cannot
be conceived as acting; see Univ.
Serm. p. 89, 90. It forms also an easy
transition to the following relative.
|
II. ἐν ᾧ καὶ ἐκληρώθ.] ' in whom
we were also chosen as His inheritance;'
καὶ obviously qualifying κληρ., not
the unexpressed pronoun (Auth.),
and specifying the gracious carrying
out and realization of the divine Tρó-
Oeous, v. 9. This ascensive force may
sometimes be expressed by 'really,'
see Hartung, Partik. κaí, 2. 7, p. 132
sq.; the exact shade of meaning, how-
ever, will be best defined by a consi-
deration of the exact tenor and tacit
comparisons of the context; see Klotz,
Devar. Vol. II. p. 636.
The
exact meaning of ἐκληρώθ. is very
doubtful. Passing over the more
obviously untenable interpretations of
Bretsch., Wahl, Koppe, and others,
we find four translations which de-
serve attention: (a) Pass. for middle;
'we have obtained an inheritance,'
Auth., Conyb.; comp. Elsner, Obs.
Vol. II. p. 204: this, however, is not
fairly substantiated by the citations
adduced, and is distinctly at variance
with the significant passives which
prevail throughout this profound para-
graph in reference to man. Even
προσεκληρώθησαν, Acts xvii. 4, is
best taken passively; see Winer, Gr.
§ 39. 2, p. 234. (b) Simple pass. ;
'sorte vocati sumus,' Vulg., Syr.,
Goth. (1 Sam. xiv. 41, see exx. in
Elsner, l. c.), i.e. 'as though by lot,'
in allusion to the sovereign freedom of
God's choice ; κλήρου γενομένου ἡμᾶς
¿¿eλéžaro, Chrys.: this, however, is
seriously at variance with St. Paul's
modes of thought and the regular
forms of expression (καλεῖν, ἐκλέγεσθαι)
which he uses on this subject: see
Harless, and Meyer in loc. (c) Pas-
sive, used like πιστεύομαι, μαρτυροῦμαι
(comp. åπopoûµal, Gal. iv. 20, and
see Winer, Gr. § 39. 1, p.233), with an
16
I. II, 12.
EPHESIANS
eis
αὐτοῦ, 12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτου, τοὺς
implied accus., scil. 'in hæreditatem
adsciti sumus,' Grot. 2, Harl., Meyer
('were enfeoffed,' Eadie), -with allu-
sion to Josh. xiv. 1 sq., and reference
to the κλῆρος τῶν ἁγίων, Col. i. 12.
(d) Pass., in a special sense; eramus
facti hæreditas (Domini), Beng.,
Hamm. [mis-cited by DeW.], i.e. λads
ĕyêλŋpos, Deut. iv. 20; see ch. ix.
29, xxxii. 9. Between (c) and (d) it
is somewhat hard to decide. While
both present some difficulties, (c) in
point of structure, (d) in the special
character of its meaning, both har-
monize well with the context, the
former in its allusion to κληρονομία,
ver. 14, the latter with reference
to περιποίησις, ver. ib. As how-
ever (c) is doubtful in point of usage,
and as the force of Kal is well
maintained by (d) in the gentle con-
trast it suggests between the general
ἐκλογὴ and the more specially gracious
kλńpwσis, this latter interpr. is cer-
tainly to be preferred; 'we were not
only chosen out, but chosen out as a
λαὸς ἔγκληρος ; εἶπεν, ἐξελέξατο ἡμᾶς,
ἀνωτέρω· ἐνταῦθά φησιν, ἐκληρώθημεν,
Chrys. The reading ἐκλήθημεν
though found in ADEFG; Clarom.,
Sang., Boern., al. (Lachm.), seems
almost certainly a sort of gloss for the
more difficult and appy. ill-understood
ἐκληρώθημεν.
βουλὴν τοῦ
Oeλhμaros] 'the counsel of His will,'
consilium voluntatis,' Vulg., Clarom.;
assertion of the unconditioned and
sovereign will of God appropriately
introduced after ἐκληρώθημεν ; ὥστε
οὐκ ἐπειδὴ Ἰουδαῖοι οὐ προσεῖχον, διὰ
τοῦτο τὰ ἔθνη ἐκάλεσεν, οὐδὲ ἀναγκα-
σθείς, Chrys. The expression βουλή
Oeλýμatos is not either pleonastic, or
expressive of 'consilium liberrimum'
(Beng.), but solemnly represents the
Almighty Will as displaying itself in
action; éλnua designating the will
generally, Bouλn the more special ex-
pression of it. The distinction of
Buttmann (Lexil. s. v. § 35, comp.
Tittm. Synon. p. 124 sq.), that 'Boú-
Noua is confined to the inclination,
ἐθέλω to that kind of wish in which
there lies a purpose or design,' does
not seem generally applicable to the
N. T. (see Matth. i, 19, and comp.
I Cor. iv. 5 with Eph. ii. 3), and pro-
bably not always to classical Greek ;
see Pape, Lex. s. v. Boúλoµal, Vol. I.
p. 383, Donalds. Crat. § 463. For
further illustrations see notes on 1
Tim. v. 14.
12. εἰς τὸ εἶναι κ. τ. λ.] ' that we
should be to the praise of His glory ;'
final cause of the kλnpwσis on the
part of God mentioned in the pre-
ceding verse, els tò K. 7. λ. depending
on ἐκληρ., and τοὺς προηλπικ. forming
an opposition to nuâs. To refer this
clause to προορισθέντες, and to connect
είναι with προηλπικότας (Harl.), is
highly involved and artificial; see
Meyer in loc.
The reference of
the pronoun is somewhat doubtful.
Up to the present verse, nueîs has de-
signated the community of believers,
Jews and Gentiles. It would seem
most natural to continue it in the
same sense; the meaning, however,
assigned to έκληρ., that of προηλπ.,
and most of all the opposition kal
vμeîs (which De Wette does not inva-
lidate by ref. to ch. ii. 1, Col. i. 8),
seem convincingly to prove that ηµeîs
refers especially to Jewish Christians,
vueîs to Gentile Christians. Chrys.
has not expressed this, but the citation
above (on èxλnp.) would seem to imply
distinctly that he felt it.
It may
be observed that the insertion of the
art. rs before dóns, with A; many
mss.; Chrys., al. (Rec.), is opposed to
EPHESIANS I. 12, 13.
17
προἠλπικότας ἐν τῷ Χριστῷ· 13 év ❖ kai vµeîs, ákov-
σαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας
the bulk of MSS. and rejected by all
recent editors.
τοὺς
πponλπɩk.] 'we, I say, who have before
hoped;' þai faura venjandans [hi ante
sperantes], Goth.; the article with
the part. standing in distinct and
emphatic apposition to uâs, and de-
fining more fully their spiritual atti-
tude; comp. Winer, Gr. § 20. i. c, p.
121, but observe that the transl.
'quippe qui speravimus' (ed. 1, Wi-
ner, Mey., al.) is inexact, as this
would imply a part. without, not as
here with the article ; on these distinc-
;
tions of predication, see esp. Donalds.
Crat. § 304 sq., Gr. § 492 sq. The
prep. πpò has received many different
explanations, several of which, e. g.
πplv ý ẻπiotŷ ¿ µéλλwv aiwv, Theoph.,
ἐπιστῇ μέλλων
qui priores speravimus,' Beza,
already, prior to the time of writing,'|
Eadie-appear to have resulted rather
from preconceived opinions of the re-
ference of nueîs, than from a simple
investigation of the word. As TроoρíŠW,
ver. 5, implies an opiouds before the
object of it appeared, so πроελπíš
seems to imply an exercise of λπis
before the object of it, i.e. Christ, ap
peared. The perf. part., as usual,
indicates that the action which is
described as past still continues, see
exx. Winer, Gr. § 40. 4. a, p. 244.
ἐν Χριστῷ denotes the object in whom
the hope was placed; comp. 1 Cor.
xv. 9, and see notes on 1 Tim. iv. 10,
Reuss, Theol. Chrét. IV. 22, Vol. II.
P. 222. The preceding reference of
the fore-hope in the Messiah to the
Jews (comp. Acts xxviii. 20) is in no
way incompatible with the use of ev
Χριστῷ rather than of εἰς Χριστόν
(Holzh., Eadie): to have hoped in
Christ was a higher characteristic than
to have directed hope towards Christ,
|
and designated them as more worthy
exponents of the praise of God's
glory; comp. Stier in loc. p. 112,
114.
If
13. ἐν ᾧ καὶ ὑμεῖς κ. τ. λ.] The
construction of this verse is somewhat
doubtful. A finite verb is commonly
supplied, either from ẻкλŋpółnµev,
ver. II, or προηλπικότας. If from the
former (Harless), it would now limit
Kλnp. to the Gentile Christians, which
formerly referred to both them and
Jewish Christians: the regression,
too, would seem unduly great.
from the latter, πроŋλπíкате (not
λπíкaтe, Beza) must be supplied,
which would imply.what was contrary
to the fact. Others (Mey., Alf., al.)
supply the verb subst., 'in whom ye
are,' but thus introduce a statement
singularly frigid and out of harmony
with the linked and ever-rising cha-
racter of the context. It can scarcely
then be doubted that we have here a
form of the 'oratio suspensa' (Beng.),
according to which the second ev
& does not refer to a fresh subject
(Mey.), but is simply resumptive
of the first. The full force and
meaning of this anacoluthon have
scarcely been sufficiently expanded.
Kai vμeîs [nμeis, A KL; mss., but
with no probability] directs the atten-
tion to the contrast between the pro-
nouns ; ἀκούσαντες κ. τ. λ. suggests a
further reference to those who had
hoped on less convincing evidence.
This might have been followed at
once by the finite verb ἐσφραγ. κ.τ.λ.:
but was so important a clause to fol-
low at once on ȧkoúσavтes? Surely
ȧkon must be expanded into something
more vital before it could be so blessed.
Και πιστ. is thus intercalated with all
the ascensive force of κaí (où yàp μóvov
C
18
EPHESIANS I. 13.
ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ Πνεύματι
ἠκούσατε ἀλλὰ καὶ ἐπιστεύσατε,
Theod.), and thus, far from becoming
superfluous (Mey.), is truly a neces-
sary and vital member of the sentence.
So appy. Syr., Copt., Goth., Æth.,
which though suppressing the kal, and
converting the participles into finite
verbs retain substantially the correct
structure.
'Ev & may be joined
with TOTEÚσavres (Mark i. 15) as well
as έσφραγ. (Scholef.), but as πιστεύειν
ev tɩɩ is not used by St. Paul, and as
év & in ver. 11 is not joined with the
participle but the finite verb, it seems
best, in this somewhat parallel verse,
to preserve the same construction;
see Rück., and Harl. in loc.
Tòv λóyov Tîjs ảλŋ@elas] 'the word of
the truth; not the gen. of apposition
(Harless), but the gen. substantiæ; see
Scheuerl. Synt. § 12. 1, p. 82, Hartung,
Casus, p. 21. The truth did not only
form the subject (Mey.), but was its
very substance and essence.
The re-
mark of Chrys. is thus perfectly in
point,τῆς ἀληθείας, οὐκέτι τὸν τοῦ
τύπου, οὐδὲ τὸν τῆς εἰκόνος ; see notes
on Col. i. 5.
τὸ εὐαγγέ
λιον τῆς σωτηρ.] • the Gospel of your
salvation;' not a gen. of apposition,
nor exactly, as above, a gen, of the
substance, but rather a gen. of the
(spiritual) contents or subject-matter
(Bernhardy, Synt. III. 44, p. 161,
Scheuerl. Synt. § 17. 1, p. 126), scil.
'the Gospel (Tỏ kýρvyμa, Chrys.)
which turns upon, which reveals sal-
vation;' thus forming one of that
large class of genitives of remoter
reference (see exx. in Winer, Gr. §
30. 2. В, p. 169 sq.), and belong-
ing appy. to the general category of
the genitive of relation; see Donalds.
Gr. § 453, P. 475 sq. For a list of
the various substantives with which
εὐαγγέλιον is associated (Θεοῦ, Rom.
|
i. 1, xv. 16, al., XpioToû, Rom. xv.
19, Gal. i. 7, al., Tîs xáρitos, Acts
XX. 24, TĤs eipývns, Eph. vi. 19), see
esp. Reuss, Théol. Chrét. IV. 8, Vol.
II. p. 81.
πιστεύσαντες
is not present (Eadie), and contempo-
raneous with toppay. (Harl.), but
antecedent; comp. Acts xix. 2, and
see Usteri, Lehrb. 11. 2. 2, p. 267: the
ordinary sequence, as Meyer observes,
is (a) Hearing; (b) Faith, which of
course implies preventing grace; (c)
Baptism; (d) Communication of the
Holy Spirit; compare together, esp.
Acts ii. 37 (a, c, d); viii. 6, 12, 17
(a, b, c, d); xix. 5, 6 (c, d): Acts x.
44 (d, c) and perhaps ix. 17 are ex-
ceptional cases. On the divine order
or method mercifully used by God in
our salvation, see the brief but
weighty remarks of Hammond, Pract.
Catech. I. 4, p. 83 (A. C. Libr.).
oppayloηTE]
ἐσφραγίσθητε] were sealed ; τὴν
βεβαίωσιν ἐδέξασθε, Theodor.-Mops.:
see Suicer, Thesaurus, s.v. Vol. II.
p. 1197. The seal of the Spirit is
that blessed hope and assurance which
the Holy Spirit imparts to our spirit,
ὅτι ἐσμὲν τέκνα Θεοῦ, Rom. viii. 16:
see esp. Bull, Disc. III. p. 397 (Engl.
Works, Oxf. 1844). Any purely ob-
jective meaning in reference to heathen
(Grot.), or even to Jewish customs
(Schoettg. Hor. Vol. II. p. 508, comp.
Chrys.), seems here very doubtful: ʼn
oppayis is undoubtedly used by eccl.
writers simply for Baptism (Grabe,
Spicil. Vol. I. p. 331 sq., comp. Rom.
iv. 11), but any special reference of
this nature would not appear in har-
mony with the present context.
rộ IIveúμati TĤs éπayyeλlas] 'the
Spirit of promise,' Lon L250?
DI
[qui promissus erat], Syr., quem
promisit,' Æth. The genitival rela-
EPHESIANS I. 13, 14.
19
τῆς ἐπαγγελίας τῷ ἁγίῳ, 14 ὅς ἐστιν ἀῤῥαβὼν τῆς
κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς
ἔπαινον τῆς δόξης αὐτοῦ.
tion has here again received different
explanations. The simple meaning
derived from the most general use of
the gen., as the case of ablation
(Donalds. Gr. § 451), the 'whence-
case' (Hartung, Casus, p. 12) requires
but little modification. Το Πν. τῆς
π. is, the Spirit which came from,
i.e. was announced by, promise ;' ört
κατὰ ἐπαγγ. αὐτὸ ἐλάβομεν, Chrys.,
or as Theoph. I, still more literally,
ὅτι ἐξ ἐπαγγ. ἐδόθη : so in effect Syr.
The active sense, ὅτι βεβαιοῖ τὴν
¿πayye). (Theoph. 2), is grammati-
cally doubtful (as there is no such
verbal basis in IIveûμa; compare
Scheuerl. Synt. § 17. 1, p. 126), and
is exegetically unnecessary, as the idea
of βεβαίωσις lies in ἐσφραγίσθητε. See
Suicer, Thesaur. Vol. II. p. 1767, and
comp. notes on Gal. iii. 14.
To ȧylą marks, with soleinn emphasis,
Him by whom they were sealed-Him
whose essence was holiness-the per-
sonal Holy Spirit of God. For a
weighty and practical sermon on this
verse, see Usher, Serm. XII. Vol. XIII.
p. 175 (ed. Elringt.), and for three
discourses of a more general character
Barrow, Serm. XIII. XIV. xv. Vol.
I. p. I—~59 (Oxf. 1830).
14. os] As the noun in the expla-
natory clause (ôs—ẻσTí) gains a pro-
minence by being not only an eluci-
dation or amplification (ch. i. 23), but
a definition and specification of that in
the antecedent, the relative agrees
with it in gender: see esp. Winer,
Gr. § 24. 3, p. 192, Madvig, Synt.
§ 98. b. *Os need not therefore be re-
ferred to Christ (Polycarp. Phil. § 8),
nor indeed to the personal nature of
the Holy Spirit (John xiv. 26), as тò
IIv. in its most distinct personal sense
is invariably used with the neuter
relative; compare the collection of
exx. in Bruder, Concord. s.v. ös,
II. p. 619. The reading 8, adopted by
Lachm. with ABFGL; 15 mss.;
Athan. (2), al., seems clearly a gram-
matical gloss, and is rejected by most
recent editors.
ἀῤῥαβών]
' earnest,' Auth., Arm.; a word used
in the N. T. only here and 2
Cor. i. 22, v. 5, comp. i Gen.
xxviii. 17 sq. 'arrhabo,' Plaut. Most.
III. I. 3, Rud. Prol. 45. It is a term
probably of Phoenician origin (Gesen.
Lex. s.v.), and denotes (1) a portion
of the purchase money, an earnest of
future payment, πpódoμa, Hesych., ǹ
ἐπὶ ταῖς ὠναῖς παρὰ τῶν ὠνουμένων
διδομένη προκαταβολή, Etym. Μ.; (2)
pignus, Clarom., Vulg., 'vadi,' Goth.;
see esp. Kypke, Obs. Vol. II. p. 239.
The word has here its primary mean-
ing the gifts and violeσía, of which
the Spirit assures us now, are the
earnest, the ȧπaрxǹ (Basil) of the
κληρονομία (ἐν τῇ βασιλείᾳ τοῦ Χρ. καὶ
Оeoû, ch. v. 5) hereafter; see Rom.
viii. 23, and comp. Reuss, Théol.
Chrét. IV. 22, Vol. II. p. 248. Christ,
somewhat similarly, is termed the app.
Tîs åvaσráσews nuŵv, Constit. Apost.
v. 6: see Suicer, Thesaur. s.v. Vol.
I. p. 512.
εἰς ἀπολύτρω
σw K.T.λ.] 'for the redemption of the
purchased possession,' picioas
7
,eorum vivunt[ ܕܫܠܝܢ ܕܚܐܝܢ
[eorum qui vivunt,
sc. servantur] Syr., ' in redemptionem
adquisitionis' Vulg.; first of the two
final clauses, expressive of the divine
purpose involved in the ἐσφραγίσθητε
C
2
20
EPHESIANS I. 15.
I ever give thanks
and pray that ye
15 Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθ᾿
may be enlightened to know the hope of His calling, the riches of His inheritance, and the
greatness of His power, which was especially displayed in the resurrection and supreme
exaltation of Christ.
K.T.A.; see below (2). The explana-
tions of these difficult clauses are very
varied. Passing over those founded
on questionable constructions, whe-
ther by participial solution (Koppe,
Wahl), apposition (¿ñoλúтp. scil. Te-
pɩ., comp. Chrys., Theophyl. 1,),
conjunction (ἀπολ. καὶ περιπ., comp.
Holzh.), or virtual interchange (TeρLT.
Tîs ảπoλ. Beza, Steph. Thesaur. s.v.
περɩπ.), we will notice (1) the probable
meaning of the words, (2) the probable
connexion of the clause with the sen-
tence.
(1) ἀπολύτρωσις,
a word always (e.g. ch. iv. 30, Rom.
viii. 23), and here especially, modified
by the context, appears to denote the
final and complete redemption (n
кalaρà ảπoλ. Chrys.) from sufferings
and sins, from Satan and from death;
see Usteri, Lehrb. II. 1. I, p. 106,
Neand. Planting, Vol. I. p. 456, and
comp. Reuss, Théol. Chrét. IV. 17,
Vol. II. p. 183 sq., who, however, is
appy. unduly restrictive.
1.
περιποίησις is much more obscure;
while its etymological form and syn-
tactic use (comp. I Thess. v. 9, 2
Thess. ii. 14, Heb. x. 39) suggest an
active and abstract interpretation
(Beng.), the genitival relation with
άπоλúтρ. renders this in the present
case wholly untenable. The same
may be said of the concrete passive
explanation 'hæreditas acquisita'
(Calov.), even if that explanation be
lexically demonstrable. The most
ancient interpretation (Syr.), accord-
ing to which ή περιπ.=οἱ περιποιη-
θέντες, scil. λαὸς εἰς περίπ. ι Pet. ii.
9 (comp. Isaiah xliii. 21, and esp.
Mal. iii. 7), and is a Christian appli-
cation of the p, the λads
Teplovσlos LXX, of the Old Testa-
ment, is on the whole most satisfac-
tory.
The objection that περιπ. is
never absolutely so used is of weight,
and is not to be diluted by a forced
reference to avтoû (Mey.); still, while
the exx. adduced show such a mean-
ing to be possible, the context, and
esp. the genitival relation, render it
in a high degree probable. The dis-
cussions of the other interpretations
by Harless and the comments of
Stier (p. 129) on droλúrp. will repay
perusal. (2) Connexion: els may
be joined with ὅς ἐστιν κ.τ.λ. (Tisch.,
Rück.) in a temporal sense, 'until,'
Auth. Ver., but much more probably
belongs to ἐσφραγίσθητε. Εἰς ἀπολ. is
thus a clause co-ordinate with els
ἔπαινον κ.τ.λ., the former expressing
the final cause in reference to man,
the latter in more especial and ulti-
mate reference to God.
15. διὰ τοῦτο καγώ] ' On this ac-
count I also;' ref. to the preceding
verses as a reason for thanks to God
for the spiritual state of the Ephe-
sians, with a prayer (ver. 17) for
their further enlightenment. The
exact reference of these words is
doubtful. Harless (after Chrys.) re-
fers dià ToÛTO to the whole paragraph ;
as, however, the Ephesians are first
specially addressed in ver. 13 (kai
vueîs), it seems best, with Theophyl.,
to connect dià Toûтo only with ver.
13, 14; 'on account of thus having
heard, believed, and having been sealed
in Christ.' Kay' ('I also, I too,' not
'I indeed,' Eadie) is thus faintly
corresponsive with Kal vμeîs, and hints
at the union in prayer and praise
which subsisted between the Apostle
and his converts. De Wette refers
καὶ το διὰ τοῦτο, adducing Col. i. 9,
EPHESIANS
21
I. 15.
ὑμᾶς πίστιν ἐν τῷ Κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν
ẻv
but this example (comp. ver. 4 with
ver. 9) certainly confirms the strict
union of particle and pronoun; see
notes in loc. Eadie and Bretschneider
cite Rom. iii. 7, I Cor. vii. 8, xi. 1,
Gal. iv. 12, 1 Th. iii. 5, al., but in all
these instances κal has its full and
proper comparative force: see Klotz,
Devar. Vol. II. p. 635.
åkoúσas] ‘having heard.' All histo-
rical arguments (ὡς μηδέπω θεασά
μevos aỦтOús,—noticed, but rejected
by Theodoret) derived, on the one
hand, from pressing the meaning of
the verb (De W.) or, on the other,
the improbable (see Winer, Gr. § 40.
5. b. 1, comp. on Gal. v. 24) frequen-
tative force of the tense (Eadie), must
be pronounced extremely precarious.
St. Paul certainly uses ȧkoúσas, Col.
i. 4, in reference to converts he had
not seen; but this alone would not
have proved it, and thus does not
prevent our here referring ȧkovσas to
the progress the Ephesians had made
in the four or five years since he had
last seen them; see Wieseler, Chro-
nol., p. 445, Wiggers, Stud. u. Krit.
1841, p. 431 sq.
τὴν καθ'
ὑμᾶς πίστιν is commonly regarded as
a mere periphrasis for τὴν ὑμετέραν π.,
or rather τǹº π. ůµŵv, the possessive
ὑμέτερος (comp. ήμέτ.) being used
sparingly (only 4 times) in St. Paul's
Epp. It must be admitted that later
writers appear to use karà with acc.
as equivalent to possess. pronoun or
gen. (see Bernhardy, Synt. v. 20. b,
p. 241, Winer, Gr. § 22. 7. obs. p.
178), still, as St. Paul uses ǹ πloт.
ὑμῶν at least 17 times, and ἡ καθ᾽ ὑμ.
π. only once, there would seem to be
a distinction; the latter (κarà distri-
butive) probably denoting the faith
of the community viewed objectively,
'the faith which is among you,' the
former the subjective faith of indivi-
duals see Harless and Stier in loc.,
and comp. John viii. 17, Tây vón Tâ
vμetéρw (addressed to Pharisees), with
Acts xviii. 15, νομοῦ τοῦ καθ' ὑμᾶς (in
reference to Jews in Achaia), which
seem to convey a parallel distinction,
and at any rate to invert the supposi-
tion of Eadie, that ʼn кal' iµ. π. de-
notes more distinctive, characteristic
possession than the former.
èv rô Kupíą] 'in the Lord;' definition
of the holy sphere and object of the
Tloris; the omission of the article
giving a more complete unity to the
conception, as it were, 'Christ-cen-
tered faith,' 'fidem erga Deum in Do-
mino Jesu,' Beng.; see notes on Gal.
iii. 26. It is instructive to com-
pare with this the subsequent clause,
τὴν ἀγάπην τὴν. κ.τ.λ., where the
second article [Lachm. omits with
AB; 17 al.] seems inserted to convey
two momenta of thought, love gene-
rally, further defined by that ampli-
tude (οὐ τοὺς ἐπιχωρίους, φησί, μόνον,
Chrys.) which is its true Christian
characteristic; see Fritz. Rom. iii.
25, Vol. I. p. 195. As a general
rule, it may be observed, that when
the defining prepositional clause is so
incorporated with (e.g. ch. ii. 11),—
appended to (Col. iv. 8),—or, as
here, structurally assimilated riotis
(TIσTEÚW) ¿v, comp. ch. iii. 13, Rom.
vi. 4) with the subst. it defines as to
form only a single conception, the
article is correctly omitted; see Har-
less in loc., and Winer, Gr. § 20. 2, p.
123.
εἰς πάντας τους
åylovs] 'towards all the Saints;' ob-
jects towards whom the love was
directed; 'omnes character Chris-
tianismi,' Bengel: comp. ch. vi. 18,
Philem. 5. On the meaning of åylous,
see notes on ch. i. 1.
22
EPHESIANS I. 15-17.
16
εἰς πάντας τοὺς ἁγίους, τ6 οὐ παύομαι εὐχαριστῶν ὑπὲρ
eis
ὑμῶν, μνείαν ὑμῶν ποιούμενος ἐπὶ τῶν προσευχῶν μου,
17 ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ
16. uvelav vµŵv тoloúμevos] So Tisch. with D³EKL (FG; Boern. transpose
vµŵv and πolúµ.) great majority of mss.; Sangerm., Aug., Vulg., Syr. (both),
Copt., al.; Chrys., Theod., Dam., al. (Rec., Griesb., De W. (e sil.), Wordsw.). The
omission of vµŵv is well supported by external evidence, viz. ABD¹ (not C,
Eadie; this is one of its lacunæ); about 10 mss.; Clarom., Goth.; Hil. (Rück.,
Lachm., Mey., approved by Mill, Prolegom. p. 144), but is perhaps slightly
less probable; esp. as an omission of vuŵv owing to the preceding vµŵv is more
likely than an explanatory insertion, where the meaning is so obvious, and as
1 Thess. i. 2 (where AB similarly omit iμŵv) is appy. an instructive parallel.
16. οὐ παύομαι εὐχαριστῶν] ‘Ι
cease not giving thanks.' In this
simple and well-known formula the
participle points to a state supposed
to be already in existence; see Winer,
Gr. § 45. 4, p. 308 sq., Scheuerl.
Synt. § 45. 5, p. 481. In many verbs
(e.g. aloxúvoμai, Luke xvi. 3) this dis-
tinction between part. and inf. may
be made palpable; in others, as in the
present case, the verb is such as rarely
to admit any other idiomatic struc-
ture; see Herm. Viger, No. 218,
Viger, No. 218,
Donalds. Gr. § 591, and for a good
paper on the general distinction be-
tween these uses of the participle and
of the infin., Weller, Bemerk. z. Gr.
Synt.
µvelav úµôv toloúp.]
'making mention of you;' limitation,
or rather specification of the further
direction of the εὐχαριστία : comp. I
Thess. i. 2, Philem. 4, and see notes
in locc. ¿πì tŵν πрoσevx. μov]
' in my prayers,' 'in orationibus,' Cla-
rom., Vulg., Goth.; πl here being
not simply and crudely temporal, 'at
the time of my prayers' (Eadie), but
retaining also that shade of local re-
ference of which even the more dis-
tinctly temporal examples are not
wholly divested: see Bernhardy, Synt.
V. 23. a, p. 246, and notes on 1 Thess.
i. 2. The prep. thus serves to ex-
press the concurrent circumstances
and relations in which, and under
which an event took place; see Winer,
Gr. § 47. g, p. 336.
17. ἵνα ὁ Θεὸς κ.τ.λ.] ' that God
dc.;' subject of the prayer blended
with the purpose of making it. The
exact meaning of this particle both
here and in similar passages requires
a brief notice. The uses of iva in the
N. T. appear to be three,-(1) Final,
or indicative of the end, purpose, or
object of the action,the primary and
principal meaning, and never to be
given up except on the most distinct
counter-arguments. (2) Sub-final, --
occasionally, especially after verbs of
entreaty (not of command), the subject
of the prayer being blended with, and
even in some cases obscuring the pur-
pose of making it; see esp. Winer,
Gr. § 44. 8, p. 299, and notes on Phil.
i. 9. (3) Eventual, or indicative of
result,―appy. in a few cases, and due,
perhaps, more to what is called 'He-
brew teleology' (i.e. the reverential
aspect under which the Jews regarded
prophecy and its fulfilment) than
grammatical depravation; compare
Winer, Gr. § 53. 6, p. 406 sq. After
maturely weighing the evidence ad-
duced by Winer and others, few,
perhaps, will hesitate to characterize
EPHESIANS I. 17.
23
τῆς δόξης, δῴη ὑμῖν Πνεῦμα σοφίας καὶ ἀποκαλύψεως, ἐν
Fritzsche's and Meyer's strenuous
denial of (2) and (3) as perverse, and
the criticism of Eadie, who admitting
(3), denies (2) after verbs of entreaty,
as somewhat illogical.
In the
present case, independent of the paral-
lelism afforded by numerous similar
passages (ch. iii. 16, Phil. i. 9, Col.
i. 9, iv. 3, I Thess. iv. 1, 2 Thess. i.
II), the presence of the opt. dwn after
the pres. (hoped for, dependent reali-
zation, Klotz, Devar. Vol. 11. p. 622,
Bernhardy, Synt. XI. 11, p. 407) in-
clines us distinctly to this sub-final or
secondary telic use; comp. Winer,
§ 41. 1. obs. p. 260. On the late and
incorrect form dwn for doin, see Lo-
beck, Phryn. p. 345, Sturz, de Dial.
Maced. p. 52.
ὁ Θεὸς τοῦ
Kuplov] 'the God of our Lord;' see
John xx. 17, Matth. xxvii. 46. 'Deus
ejus est quia ex eo natus in Deum
est,' Hilar. de Trin. IV. 35, p. 96.
The somewhat contorted explanations
of this and the following clause, cited
by Suicer (Thes. Vol. I. p. 944),❘
may be dispensed with if this only
be observed, that the word God
was never looked upon as a word of
office or dominion, but of nature and
substance,' Waterland, Sec. Def. Qu. |
II. Vol. II. p. 399. The admirably
perspicuous distinctions of the same
author, in Answer to Pref. Vol. II.
p. 415, deserve perusal.
ó TATηρ Tŷs Sóğns] 'the Father of
πατὴρ τῆς δόξης]
glory; comp. Psalm xxviii. 3, Acts
vii. 2, 1 Cor. ii. 8, Heb. ix. 5; gen.
of the characteristic quality, see
Scheuerl. Synt. § 16. 3, p. 115, Winer,
Gr. § 34. 2. h, p. 211. It is singular
that a mere adjectival resolution
(Rückert), or a poetical and less usual
meaning of warǹp (sc. auctor,' Job
xxxviii. 28, probably James i. 17, and
perhaps Heb. xii. 9, but see context;
not 2 Cor. i. 3 [Eadie], see De W.,
and Mey.) should so generally have
been adopted instead of this simple
and grammatical explanation. The
use of warnρ was probably suggested
by the foregoing mention of our Lord,
while the qualifying gen. dóns serves
appropriately to carry on the reference
to the eternal glory of God which per
vades the whole of the first paragraph.
The reference, then, of doğa to the
glorified humanity (Stier), or to the
divine nature of Christ (Athan., Greg.-
Naz., see Suicer, Thesaur. Vol. I. p.
944) is by no means necessary.
Πνεῦμα σοφίας κ.τ.λ.] ' the Spirit of
wisdom and revelation; the charac-
terizing genitives denoting the special
forms and peculiar manifestations in
which the Apostle prayed for the gift
of the Spirit to his converts; compare
Rom. i. 4, 2 Cor. iv. 13, 2 Tim. i. 7,
see notes on Gal. vi. 1, and on the
omission of the article with IIveûμa,
notes on ib., ch. v. 5. The favourite
subjective and objective distinctions
of Harl., viz. that cop. is the subjec-
tive state, ảжокáλ. the objective
medium, are not necessary, nor even,
as the order (state to means, not vice
versa) suggests, logically satisfactory;
oopla is simply the general gift of
illumination; άжокάλ. the more spe-
cial gift of insight into the divine
mysteries; see further remarks in
notes on 1 Tim. ii. 7.
ἐν ἐπιγνώσει αὐτοῦ] * in the (full)
knowledge of Him,' 'in agnitione [or
rather cognitione] ejus,' Clarom.,
Vulg.; év not being for els (Grot.,
Wolf) or diá (Beza), but, as usual,
marking the sphere or element in
which the action takes place; the
knowledge of God (not Christ, Calv.,
to whom the first ref. is in ver. 20)
was to be the sphere, the circumam-
24
EPHESIANS I.
I. 17, 18.
ἐπιγνώσει αὐτοί, 18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς
καρδίας ὑμῶν, εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς
eis tò
bient element in which they were to
receive wisdom and revelation; comp.
2 Pet. i. 2, and see esp. Winer, Gr. §
48. a, p. 345. 'Ev étyv. thus belongs
to the whole preceding clause, not
specially to ἀποκάλ., still less to what
follows (Chrys., Lachm., al.), both of
which connexions would interfere with
the parallelism of ver. 15 and 16;
πveûµa K.T.X. being symmetrical with
πεφωτ. κ.τ.λ.,-ἐν ἐπιγν. with εἰς
τὸ εἰδέναι.
The ἐπὶ in ἐπίγνωσις
may be either additive (Eadie), in
ref. to the increments of knowledge
continually received, or, more proba-
bly, simply intensive, scil. 'cognitio
accurata et certa,' Bretschn., erkennt-
niss; comp. Cor. xiii. 12, see Rost
u. Palm, Lex. s.v. èπì, iv. c. 5, and
Delitzsch on Heb. x. 26.
18. πεφωτισμένους τοὺς ὀφθαλ
povs] 'having the eyes of your heart
enlightened.' Three constructions are
here possible: (a) Accus. absolute,
πεφωτισμένους agreeing with ὀφθαλ-
μoús, Peile, Eadie. (b) Accusatival
clause after δῴη, καὶ being omitted to
give the clause an emphatically appo-
sitional aspect; see Harless and Stier.
(c) Lax construction of part.; πEÓWT.
referring to vµîv, and roùs ¿øbaλµoùs |
being accus. of limiting reference ;
Winer, Gr. § 32. 5. 6, p. 205, Madvig,
Synt. § 31, comp. Hartung, Casus,
p. 62. Of these, (a) is grammatically
doubtful, for though such accusatives
undoubtedly do exist, esp. in later
writers,--see Wannowski's elaborate
treatise de Construct. Abs. IV. 5, p.
146 sq,-still they far more generally
admit of an explanation from the
context; see Winer, § 32. 7, p. 206,
comp. Bernh. Synt. III. 30, p. 133.
Again (b), is somewhat grammatically
doubtful, on account of the article (see
Beng.), and certainly exegetically un-
satisfactory, enlightened eyes' rather
defining the effect of the Spirit than
forming any sort of apposition to It;
see Meyer in loc. In (c) the con-
nexion of the accusatives is less
simple, but the other syntactic diffi-
culties are but slight, as a permutation
of case, esp. in participial clauses, is
not uncommon in the N.T. (e. g. Acts
xv. 22, Winer, § 63. I. 1, p. 500), nor
without distinct parallel in classical
Greek; see exx. in Wannowski, IV.
6, p. 169 sq., Jelf, Gr. § 711. This
then seems the most probable constr. :
πεφωτ. κ. τ. λ. serves to define the
result of the gift of the Spirit (comp.
Phil. iii. 15, 1 Thess. iii. 13, Winer,
Gr. § 66. 3, p. 549 sq.), and owing
to the subsequent inf. (eis Tò eidévai)
which expresses the purpose of the
illumination, not unnaturally lapses
into the accusative.
τοὺς ὀφθ.
TĤs Kapdlas] 'the eyes of your heart ;'
a somewhat unusual and figurative
expression denoting the inward intel-
ligence of that portion of our imma-
terial nature (the yuxń), of which the
Kapdía is the imaginary seat; comp.
Acta Thom. § 28, τοὺς τῆς ψυχῆς
¿élaλµoús, and see esp. Beck, Seelenl.
III. 24. 3, p. 94 sq., and notes on I
Tim. i. 5. On the use and meaning
of pwritew, here, 'to illuminate with
the brightness of inner light,' see esp.
Harl. in loc., and contrast Eph. iii. 9,
where, as the context shows, the illu-
mination is of a nature less inward
and vital; comp. Beck, Seelenl. 11. 13.
2, p. 37.
The reading of Rec.,
ὀφθ. τῆς διανοίας, has only the support
of some cursive mss.; Theod., Ecum.
al.
Tís]‘what.' There appears
no reason to adopt in this verse either
a qualitative ('cujusnam naturæ,
EPHESIANS I. 18, 19.
25
•
ó
κλήσεως αὐτοῦ, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονο
19 καὶ τί τὸ ὑπερβάλλον
μίας αὐτοῦ ἐν τοῖς ἁγίοις,
43 C.
Wahl, Harl.), or, what is appy. more
questionable, a quantitative (πоTATŃ,
Tóσŋ, Holzh., Stier) translation; the
ordinary meaning 'what'
'what' ('quæ
spes,' Vulg.), is fully sufficient, and in-
cludes all more special interpretations.
The articles with ἐλπὶς and πλοῦτος
only serve to point them out as well-
known and recognised, and as indi-
rectly alluded to throughout the pre-
ceding paragraph; comp. Bernhardy,
Synt. VI. 27, p. 324, Stalb. Plato, Crit.
ý éλπls K.T.λ.]' the hope
of His calling,' i. e. the hope which
the calling works in the heart;
Kλnows being the gen. of the causa
efficiens, Scheuerl. Synt. § 17, p. 125.
Ελπίς is thus not objective, τὸ ἐλπιζό-
μevov (Olsh., Eadie), a meaning scarcely
fully substantiated even in Col. i. 5
(comp. notes in loc.), and here cer-
tainly unnecessary, but as usual sub-
jective; ἐπὶ ποίαις ἐλπίσι κεκλήμεθα
παρ' αὐτοῦ, Theod. Like πίστις, it
is probably occasionally used in an
objective aspect ('objectivirt'), as 'the
grounds, the state of hope,' but just as
Tloris is not used in the N. T. for
' religio Christiana' (see on Gal. i. 23),
so it is very doubtful whether ¿λπis
ever fully amounts to 'res sperata,'
as asserted by Suicer, Thesaur. s.v.
Vol. I. p. 1095.
τίς ὁ πλοῦτος
K.T.λ.] 'what the riches of the glory of
His inheritance;' a noble accumula-
tion of (possessive) genitives, setting
forth the kλnpovoμía on the side of its
glory, and that glory on the side of its
riches. All adjectival solutions, it
need scarcely be said, are wholly in-
admissible; see notes on ver. 6, and
Winer, Gr. § 30. 3. 1, p. 171 sq.
The prefixed kal is omitted by Lachm.
with ABD'FG; 59; Clarom., Sangerm.,
Amit., Goth., al., but appy. rightly
retained by Tisch., Mey., al., with
D³EKL; nearly all mss.; Copt., Syr.
(both), al.; Orig. (Cat.), Chrys., Theod.,
-as the xal in the third member (ver.
19) might have so easily suggested an
omission in the second.
èv Toîs ȧylois] 'among the saints;' a
semilocal clause appended to τίς (έστιν)
ὁ πλοῦτος κ.τ.λ., defining the sphere
(the whole community of the faithful,
comp. Acts xx. 32, xxvi. 18) in which
the πλοῦτος τῆς δόξ. τῆς κληρ. is pecu-
liarly found, felt, and realized : comp.
Col. i. 27, and see Meyer, h. l. Har-
less connects ἐν τοῖς ἁγίοις with κληρον.
auтoû, an interpretation exegetically
tenable (see Stier in loc. p. 161 sq.),
but, on account of the omission of the
article, by no means so grammatically
admissible, even in Hellenistic Greek,
as the somewhat sweeping language of
Alf. in loc. would lead us to conclude.
For as the former clause contains a
defined and self-subsistent idea (not
merely κληρον. ἐν κ.τ.λ. Job xlii. 15,
&c., but κληρον. αὐτοῦ, sc. Θεοῦ, a
very distinct expression), the latter
cannot easily be regarded as supple-
mental, and thus, as legitimately anar-
throus; see notes on ver. 15. If,
however, év Toîs ȧy. be immediately
connected with the unexpressed ẻσtí,
the omission of the article will be less
sensibly felt (comp. Winer, Gr. § 19. 2.
b, p. 155), and the harmony in the
three clauses fully preserved; the first,
¿λπis K.T.λ. being stated generally,
the second, TλoûтOS K.T.A., more nearly
specialized by év Toîs ȧy., the sphere
in which it is found; the third, rò
ὑπερβάλλον κ.τ.λ., by εἰς ἡμᾶς, the
living objects towards whom it is, and
will be, exercised.
19. καὶ τί τὸ ὑπερβ. κ.τ.λ.] ' and
what (is) the exceeding greatness of His
26
EPHESIANS I. 19.
μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ
power;' specification of that by which
hope becomes quickened and realized;
ὅση τὶς περίεσται κτῆσις ἀγαθῶν τοῖς
τοῦ Θεοῦ ἁγίοις ἐπὶ τοῦ μέλλοντος
aiŵvos, Theodorus. Chrys., Theoph.,
and Ecum. refer this clause simply
to the present life. This is doubtful,
as the foregoing expressions, πìs and
Kλnpovoµía (ch. v. 5, comp. I Cor. vi.
9, Gal. v. 21), and the reference in the
following verse seen to point pri-
marily to the power of God which
shall hereafter quicken us even as it
did Christ, and shall install us in our
inheritance as it enthroned Him on the
right hand of God. There is thus a
kind of climax,-the hope which the
calling awakens, the exhaustless and
inexpressible glory (Chrys.) of that
inheritance to which hope is directed,
-the limitless power that shall bestow
it. Still the individualizing els ηµâs
seems to show that a secondary refe-
rence to the present quickening power
in the hearts of believers (ch. ii. 1, 5)
is by no means to be excluded.
εἰς ἡμᾶς τοὺς πιστ.] * to us-ward who
are believing;' objects towards whom
the exceeding greatness of the power
is displayed; the els nuâs not being
dependent on τῆς δυνάμ. αὐτοῦ (Harl.,
citing 2 Cor. xiii. 4, where however
els vuâs is most probably to be joined
with shooμev; see Mey. in loc.) but, as
in the preceding member, on Tí (ẻOTí),
and els having its regular and primary
sense of ethical direction, admirably
expressed by 'to us-ward,' Auth. Ver.;
comp. Winer, Gr. § 49. c. 8, p. 353.
The second and third clauses rís ò
πλοῦτος κ.τ.λ., and τί τὸ ὑπερβ. κ.τ.λ.,
are thus perfectly symmetrical, the
substantival sub-clauses forming a
parallelism to each other, and the pre-
positional sub-clause els nµâs being
structurally parallel to the preceding
ἐν τοῖς ἁγίοις, while at the same time
it prepares us for the latent apposition
suggested by the ev Xp. which follows;
see Stier in loc., p. 155.
κατὰ
Tηv évéρyear does not refer to all
three clauses (Harl.), but, as the cor-
respondence of ideas and language
distinctly suggests, to that immediately
preceding; not, however, especially to
TLOTEÚοVTAS (Rück.), for such a con-
nexion, though doctrinally unexcep-
tionable (see Col. ii. 12), is exegetically
unsatisfactory from its interpolation of
an unlooked-for idea,-viz., the origin
and antecedents of faith. The refe-
rence, then, is simply to the whole
clause, not, however, as an explana-
tion (Chrys.) or amplification (Calv.)
of this power, but, in accordance with
the full ethical force of καтά ('mea-
sure,' 'proportion,' Bernhardy, Synt.
v. 20. b, p. 239), as a definition of its
mode of operation (Eadie), a mighty
measure, a stupendous exemplar by
which its infinite powers towards the
believing, in its future, yea, and its
present manifestations, might be felt,
acknowledged, estimated, and rea-
lized; comp. Ignat. Trall. 9, where,
however, the oμolwμa of the eyepois is
more alluded to than in the present
passage. As the meaning of κarà
here falls short of 'propter' (comp.
Griesb. Opuscula, II. 5), so it certainly
transcends that of mere similitude.
τοῦ κράτους τῆς ἰσχύος] the strength
of His might,' 'robur potentiæ,'
Æth., scil. the strength which apper-
tains to, is evinced by His loxus;
neither a Hebraism (Holzh.), nor a
mere cumulative form of expression
(Küttn.), but a specification of the
outcoming and exhibition of that
power which is the divine attribute;
see ch. vi. 10, Dan. iv. 27. Each
word has thus its distinct and proper
EPHESIANS I. 19, 20.
27
τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ,
ἐνήργησεν ἐν τῷ Χριστῷ, ἐγείρας
force: loxus, as its derivation (loxw,
exw) implies, refers rather to passive,
inherent power (Mark xii. 30); KράTOS
(KPA, KAP, cogn. with κápa, comp.
Benfey, Wurzellex. Vol. II. 178) to
power evinced in action; see Luke i.
51. The striking force of the expres-
sions here used to specify this ‘emi-
nent act of God's omnipotency' is
well illustrated by Pearson, Creed,
Art. v. Vol. II. p. 222 (ed. Burt.).
20. ἣν ἐνήργησεν] * which He
wrought,' scil. îv ¿vépyeiav,—which
act of omnipotence God, as the prin-
cipal cause (see Pearson, Creed, Art.
v. Vol. I. p. 301, ed. Burt.), dis-
played in Christ, and in Him in us
('innuit efficaciam Dei in credenti-
bus,' Cocc.) who share the humanity
He vouchsafed to take, and are spi-
ritually risen with our risen Lord;
see Stier in loc. p. 172.
reading évýpynkev (AB; Cyr., Pro-
cop.) is adopted by Lachm., Mey.,
but, as nearly the same authorities
[AB; mss.; Aug., Vulg.; Eus., al.]
also read kalíoas, must be regarded
as very suspicious, and as a not un-
likely emendation of style.
The
el
20 ἣν
αὐτὸν ἐκ νεκρῶν, καὶ
raised Him,' Auth., or perhaps better
in that He raised Him,' Arm.; con-
temporaneous act with ἐνήργησεν, see
notes on γνωρίσας, ver. 9.
kal ékáðiσev]´and He set Him ;'
change from the participial structure
to the finite verb, especially designed
to enhance the importance of the truth
conveyed by the participle; see exx.
in Winer, Gr. § 63. 2. b, p. 505 sq.
The distinctive and emphatic mention
of the consequent and connected acts
heightens the conception of the al-
mighty évépyeιa of God (Father, Son,
and Spirit, Pearson on Creed, Art.
V. Vol. I. p. 302), displayed in the
resurrection of Christ from the dead.
On the session of Christ at the right
hand of God, see Knapp, Scripta
Var. Argum. Art. II.; let these words
of Bp. Pearson's, however, never be
forgotten, 'He shall reign for ever and
ever, not only to the modificated eter-
nity of His mediatorship, but also to
the complete eternity of the duration
of His humanity, which for the future
is coeternal to His Divinity,' Art. vI.
Vol. 1. p. 335.
ἐν τοῖς
¿πroupavíois] 'in the heavenly places'
ἐν τῷ Χριστῷ] in Christ, in Him
as our spiritual Head; & here being [in cœlo] Syr., Goth.,
ev
no mere 'nota dativi,' a construction
now exploded in the N. T. (see Winer,
Gr. § 31. 8, p. 195), but correctly in-
dicating the substratum of the action;
see notes on Gal. i. 24. It is scarcely
necessary to recapitulate the caution
of Theodoret and Theophyl., dîλov dè
ὅτι ταῦτα πάντα ὡς περὶ ἀνθρώπου
τέθεικε (Theod.), τὸ γὰρ ἀναστὰν ἄν-
θρωπος, εἰ καὶ Θεῷ ἥνωτο (Theophyl.).
In this passage, Phil. ii. 6-11,
Col. i. 14-19, as Olsh. well observes,
we find the entire Christology of St.
Paul.
ἐγείρας] ' when He
and
Eth.; see notes on ver. 3. It is
scarcely possible to doubt that these
words have here a local reference.
The distinctly local expressions, éxá-
θισεν, ἐν δεξιᾷ, the Scripture doe-
trine of Christ's literal and local
ascent (Mark xvi. 19, al.),—His regal
session in heaven in his glorified and
resplendent Body (Acts vii. 56, ¿OTŵTα
èk değiwv, al., see Phil. iii. 30),-His
future literal and local judiciary de-
scent (Acts i. II, ὃν τρόπον ἐθεά-
σασθε αὐτὸν πορευόμενον),—all tend to
invalidate the vague and idealistic
28
EPHESIANS I. 20, 21.
ἐκάθισεν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις
kai
21
ὑπεράνω
πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος,
καὶ παντὸς ὀνόματος ὀνομαζομένου
'status cælestis' urged by Harless in
loc. The choice of the more general
expression, ἐν τοῖς ἐπουρ., ‘in the
heavenly regions' (comp. ch. iv. 10),
rather than the more specific ¿v toîs
oúpavoîs was perhaps suggested by the
nature of the details in ver. 21.
The reading oupavoîs (Lachm. with B;
al.; Victorin., Hil.), has weak ex-
ternal support and seems an almost
self-evident gloss.
21. vπeρávш] 'over above,' 'supra,'
Clarom., Vulg., 'ufaro,' Goth.; not
'longe supra,' Beza, Auth., Alf., al.:
specification of the nature and extent
of the exaltation. The intensive force
which Chrys. and Theophyl. find in
this word, ἵνα τὸ ἀκρότατον ὕψος δη-
Awon, and which has recently been
adopted by Stier and Eadie, is very
doubtful; as is also the assertion
(Eadie) that this prevails 'in the ma-
jority of passages' in the LXX: cons.
Ezek. i. 26, viii. 2, x. 19, xi. 22,
xliii. 15, and even Deut. xxvi. 19,
xxviii. I.
Such distinct instances as
Ezek. xliii. 15, and in the N. T., Heb.
ix. 5,--the similarly unemphatic use
of the antitheton &πокáтw, John i. 51,
Luke viii. 16,—and the tendencies of
Alexandrian and later Greek to form
duplicated compounds (see Peyron,
ad Pap. Taurin. Vol. 1. p. 89) make
it highly probable that vπepávw, both
here and ch. iv. 10, implies little more
than simple local elevation. So too
Syr. and appy. all the ancient Vv.
πάσης ἀρχῆς κ.τ.λ.] * all (every) rule
and authority and power and lord-
ship :' no parenthesis, but a fuller
explanation of ἐν τοῖς ἐπουρανίοις ; see
Winer, Gr. § 64. 1. 2, p. 614 (ed. 5).
The context and the illustrations af-
forded by ch. iii, 10, Col. i. 16, and
ov
οὐ μόνον ἐν τῷ
I Pet. iii. 22, seem to preclude any
mere generic reference to all forms of
power and dominion (Olsh.), or any
specific reference to the orders of the
Jewish hierarchy (Schoettg.), or the
grades of authority among men (see
ap. Pol. Syn.). The abstract words
(δυνάμεών τινων ὀνόματα ἡμῖν ἄσημα,
Chrys.) seem to be designations of the
orders of heavenly Intelligences, and
are used by St. Paul in preference to
any concrete terms (ἀγγέλων, ἀρχαγ
γέλων κ.τ.λ.) to express with the
greatest amplitude and comprehen-
siveness the sovereign power and
majesty of Christ; εἴ τι ἐστὶν ἐν τῷ
οὐρανῷ, πάντων
πάντων ἀνώτερος γέγονε,
Chrys., see Calv. in loc. As this
verse relates to Christ's exaltation in
heaven rather than His victory over
the powers of hell (1 Cor. xv. 24,
comp. Rom. viii. 38), the reference is,
probably, exclusively to good Angels
and Intelligences, 1 Tim. v. 21. Any
attempt to define more closely (see
authors cited in Hagenbach, Hist. of
Doctr. § 131, Petavius, de Angelis, II.
I, Vol. III. p. 101 sq.) is alike pre-
sumptuous and precarious: see the
excellent remarks of Bp. Hall, Invi-
sible World, Book I. § 7. On the
nature of Angels, consult the able
treatise by Twesten, Dogmatik, Vol.
II. esp. § I. 4, the essay by Stuart,
Bibliotheca Sacra for 1843, pp. 88-
154, Ebrard, Dogmatik, § 228 sq.
Vol. I. p. 276, and the remarks of
Lange, Leb. Jes. Part II. p. 41 sq.
καὶ παντὸς ὀνόματος] and, in a
word, every name named;' concluding
and comprehensive designation; kal
having here that species of adjunctive
force according to which a general
term is appended to foregoing details ;
EPHESIANS I. 21, 22.
29
αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι,
ὑπέταξεν ὑπὸ τοὺς πόδας
VTÒ
see Winer, Gr. § 53. 3, p. 388, notes
on Phil. iv. 12, Fritz. Matth. p. 786.
IIâv ŏvoµa is not 'every title of
honour' (Grinf. Scholl. Hell.), a par-
ticular explanation to which ὀνομαζ.
(which has always its simple meaning
in the N. T., even in Rom. xv. 20,
see Fritz.) is distinctly opposed,-nor
again, in reference
reference to Heavenly
Powers which are ἀκατονόμαστοι
(Theophyl.),-nor even as a generic
representation of the foregoing ab-
stract nouns (Wahl, Harless),-but
simply with reference to everything in
existence ('quicquid existit,' Beza),
personal or impersonal, 'everything
bearing a name and admitting desig-
nation;' comp. Col. i. 16, where a simi-
lar latitude is implied by the four
times repeated etre, and see notes in
loc. οὐ μόνον κ.τ.λ.] clause ap-
pended not to eкáliσev (Beza, Koppe),
but to παντὸς ὀνόμ. ὀνομαζ., to which
it gives a still further expansion,
both in respect of time and locality,-
everything named whether now or
hereafter, in the present state of things
or the world to come ; παντὸς ῥητοῦ
καὶ ὀνομαστοῦ, οὐ μόνον τοῦ ἐνταῦθα
ὀνομαζομένου, ἀλλὰ καὶ τοῦ ἐκεῖθεν
δυναμένου ῥηθῆναι καὶ ὀνομασθήναι,
Ecum. τῳ αἰῶνι τούτῳ] ' this
world,' scil. 'this present state of
things,' 'systema rerum,' Beng. With
regard to the meaning of aiùv it may
be observed that in all passages where
it occurs, a temporal notion is more
or less apparent. To this, in the
majority, an ethical idea is united, so
that alov oûTos, as Olsh. has observed,
is 'the temporary and terrestrial order
of things in which sin predominates
(comp. Gesen. Lex. 8.v. Dhiy, B), to
which αἰών μέλλων (=βασιλεία Θεοῦ),
the holy state of things founded by
22 και πάντα
αὐτοῦ, καὶ αὐτὸν ἔδωκεν
Christ, is the exact contrast ; see
Comment. on Matth. xii. 31, 32, Nean-
der, Planting, Vol. I. p. 500, 501
(Bohn). In a few passages, like the
present, a semi-local meaning seems
also superadded, causing alov to ap-
proach in meaning to xóσμos, though
it still may be always distinguished
from it by the temporal and commonly
ethical notions which ever form its
background; see notes, ch. ii. 2.
22. καὶ πάντα ὑπέταξεν] ' and
put all things under His feet;
further specification of the majesty
of Christ,-not only the highest con-
ceivable exaltation (ver. 21), but the
most unbounded sovereignty. The
strong similarity of the language
scarcely leaves a doubt that here and
Heb. ii. 8, there is a distinct allusion
to Psalm viii. 7, πάντα ὑπέταξας ὑπο-
κάτω τῶν ποδῶν αὐτοῦ : comp. Gen. i.
28. Nor is this due to any 'rabbinisch-
typischer Interpretationsweise,' (Mey.)
on the part of St. Paul, but to a direct
reference under the guidance of the
Spirit, to a passage in the O. T., which,
in its primary application to man, in-
volves a secondary and more profound
application to Christ. In the grant of
terrestrial sovereignty the Psalmist
saw and felt the antitypical mystery of
man's future exaltation in Christ, even
more fully than Tholuck and even
Hengstenberg in loc. appear to admit.
The reference thus seems less to the
subjugation of foes, as in 1 Cor. xv. 27
(Hamm., Stier), than to the limitless
nature of Christ's sovereignty, which
the words ὑπὸ τοὺς κ.τ.λ. (ἡ ἐσχάτη
úπоταyń, Chrys.) still more heighten
and enhance.
On this and the
next verse see a sound sermon by
Beveridge, in which the three points,
Christ's headship over all things, His
I
30
EPHESIANS I. 22, 23.
κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 23 ἥτις ἐστὶν τὸ
headship to the Church, and His rela-
tion to it as His body are well dis-
cussed, Serm. XXXII. Vol. II. p. 124 8q.
(A. C. Libr.)
ἔδωκεν is not
synonymous with in, ἔθηκεν, ἔστη
σev (Wolf, Holzh., and even Harl.),
either here or ch. iv. 11, but (as the
dat. ékkλŋoíq and the emphatic posi-
tion of avròv seem to suggest) retains
its primary and proper sense. The
meaning then seems to be, though so
exalted and so glorified, yet even HIM
did God, out of his boundless mercy
and beneficence, give to the Church to
be its head.
κεφαλὴν ὑπὲρ
Távra] 'head over all things.' The
exact construction and immediate
reference of these words is not per-
fectly clear. Ὑπὲρ πάντα evidently
qualifies кep., not, however, as an im-
mediate and adjectival epithet ('sum-
mum caput,' Beza, Conyb.), but as an
accessory and quasi-participial defini-
tion, i.e. ὑπερέχουσαν πάντων ; πάντα
being used in exactly the same general
sense as before, without any limiting
reference to Tŷ èккλ. (Harl.), or any
implied contrast to other subordinate
heads, apostles, prophets, &c. (Olsh.).
The accus. кep. may be regarded either
as (a) a simple appositional accus. to
the preceding αὐτόν, a second κεφ.
being supplied (per brachylogiam)
before Tŷ EKKλ.,-'He gave Him, Head
over all, (as Head) to his Church ;'
comp. Jelf, Gr. § 893. c.; or (b) as
an accus. of further predication, serv-
ing to complete the notion of the verb,
and forming a species of tertiary pre-
dicate (Donalds. Gr. § 489),-'He gave
Him as head over all,' i. e., 'in the
capacity of head over all;' comp.
Madvig, Synt. § 24. a, and see the
various exx. in Donalds. Gr. § 490.
Of these (a) was adopted in ed. 1 (so
also Stier, Mey.), and coincides in
(80
ΤΟ
meaning with the ungrammatical order
(ἔδωκεν αὐτὸν [ὄντα] ὑπὲρ πάντα κεφ.
tỷ ẻkkλ.) of Syr., Eth.-Platt, Chrys.,
al., but is, grammatically considered,
less simple than (b), and, considered
exegetically, but little different in
meaning: if God gives Christ to
the Church, and Christ at the same
time is Head over all things (ter-
tiary predication) He becomes ne-
cessarily head to the Church.
seems best then, with (appy.) Syr.-
Phil., Vulg., Clarom., Arm., to
adopt the latter view; comp. Alf. in
loc.
It
23. fris]' which indeed:' not ex-
actly 'ut quæ,' Meyer, but 'quæ
quidem,' the force of the indef. relative
being here rather explanatory than
causal, and serving to elucidate the
use and meaning of kepaλǹ by the in-
troduction of the corresponding term
σώμα. On the uses of ὅστις, see notes
on Gal. iv. 24. τὸ σῶμα αὐτοῦ]
'His body;' not in any merely figura-
tive sense, but really and truly; the
Church is the veritable body of Christ
mystical (ch. iv. 12, 16, esp. v. 30), no
mere institution subject to Him as to a
kepaλn used in any ethical sense, but
united to Him as to a kepaλǹ used
in its simple and literal sense; iva yàp
μὴ, ἀκούσας κεφαλήν, ἀρχήν τινα καὶ
ἐξουσίαν νομίσης, σωματικώς φησίν,
ἡμῶν, ἐστί κεφαλή, cum. This
great and vital truth, and the nature
of our union with Christ which it in-
volves and implies, is well illustrated
in the beautiful treatise of Bp. Hall,
Christ Mystical, esp. ch. VII.
τὸ πλήρωμα κ.τ.λ.] 'the fulness of
Him that filleth all things with all
things;' apposition to the preceding
τὸ σῶμα αὐτοῦ, designed still more to
expand the full meaning of the pre-
ceding identification of the Church
•
EPHESIANS I. 23.
31
σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρου
μένου.
with the Lord's body, the general
truth conveyed being τὸ πλήρωμα τοῦ
Xρiσтoû η ÉKKλnola, Chrys. The spe-
cial meaning and reference of these
mysterious words has been greatly
contested. This, however,
however, seems
clear (esp. after the long and careful
note of Fritz. (on Rom. xi. 12, Vol.
II. p. 469), that λýpwμa is here used
passively, and that of its two passive
meanings, (a) id quod impletum est,
and (b) id quo res impletur (see notes
on Gal. iv. 4), the former, sc. TÒ TE-
πληρωμένον, though less common
(comp. Lucian, Ver. Hist. II. 37, dúo
πλпρwμáτwν, 'manned ships'), is here
alone applicable. The Church, then,
is тò teπλnpwµévov,-not, however,
in the sense plenum Christi agmen,'
'hominum a Christo impletorum ca-
terva,' as Fritz. paraphrases, but in a
simple and almost local sense, 'that
which is filled up by Christ,' 'the re-
ceptacle' (Eadie), as it were, of all the
gifts, graces, and blessings of Christ;
comp. Philo, de Præm. et Pœn. p. 920,
where the soul is called a πλńρwµá
åperŵv, and contrast the opposed ké-
vwμa, as used by the Gnostics to ex-
press the void world of sense; Baur
Gnosis, p. 157, 462 (cited by Mey.).
ἐν πᾶσιν πληρουμ.] ' Of Him who
filleth all things with all things,' 'qui
rerum universitatem omnibus rebus
[sibi] implet,' Fritz.; év being here
used in its instrumental sense (see
notes on I Thess. iv. 18), as serving to
specify that with which the filling
takes place (see ch. v. 18), and mâσw
being used with an equal latitude to
Tà Távтα (ver. 22) as implying, not
only 'all blessings' (Eadie), but ‘all
things' unrestrictedly; for by Christ
was the whole Universe made, and all
things therein; see Col. i. 16, and
comp. in ref. generally to the terms
of the expression, Philo, Sacrif. Cain,
§ 18, Vol. I. p. 175 (ed. Mang.),
πεπληρωκώς πάντα διὰ πάντων. It
has been doubted whether πληροῦσθαι
is (a) passive as Vulg., Clarom.,
Chrys., al., or (b) middle, as Syr.,
Copt., Goth., Arm., whether in a
purely active sense (Xen. Hell. VI. 2.
14, 35, see exx. in Rost. u. Palm,
Lex. s.v. Vol. II. p. 956), or perhaps,
as this unique use of the middle in
the N. T. suggests, in a specially re-
ciprocal sense 'sibi implere.' Of these
the latter alone seems admissible, as
the idea of Christ receiving completion
in His members (Est., comp. Harl.)
implies restrictions little accordant
with the inclusive τὰ πάντα. The
meaning of the whole then would
seem to be, that the Church is the
veritable mystical Body of Christ, yea
the recipient of the plenitudes of Him
who filleth all things, whether in hea-
ven or in earth, with all the things,
elements, and entities of which they are
composed. And this, as both the paral-
lelism of τὸ σῶμα αὐτοῦ and τὸ πληρ.
K.T.λ. and the absence of any hint of
a change of person seem distinctly to
suggest, must be referred, not to God
(Theod., Alf.) but to Christ; see esp.
ch. iv. 10.
On the doctrine of
the omnipresence of Christ, an eternal
truth of vital importance (Bull, Def.
Fid. Nic. § 4. 3. I sq., Waterland,
Sermon, VII. 3, Vol. II. p. 164), to
which this verse seems to allude, see
notes on ch. iv. 10, Jackson, Creed,
Book XI. 3. 10 sq., and the calm and
conciliatory observations of Martensen,
Dogmatik, § 177 sq. Well and clearly
has it been said by Andrewes, 'Christ
is both in Heaven and earth: as He
is called the Head of His Church,
32
EPHESIANS II. 1.
You too who were
dead in sin He hath
Π. Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παρα-
quickened, raised, and even enthroned with and in Christ, to show all ages the riches of His
grace and love. Your salvation is by grace not works.
1. vμŵv] This word was omitted in ed. I with Rec. and Tisch. (ed. 2) on
the authority of KL; great majority of mss.; Chrys. Dam., al.,—but, though
somewhat doubtful on account of the variation of A (éaurŵv), is appy. to be
restored on the greatly preponderating authority of BDEFG; 15 mss.; nearly
all Vv.; Theod., al. So Luchm. and Tisch. (ed. 1 and 3.)
He is in Heaven, but in respect
of His body which is called Christ
He is on earth,' Serm. XII. Vol. v.
p. 407.
The omission of rà
(Rec.) is opposed to all the MSS.
and to the majority of mss., and
adopted by none of the best recent
editors.
compare
two relatival sentences, ver. 2, 3, is
renewed in ver. 4 (not ver. 5, Schott.),
by means of dè resumptive (Herm.
Viger, No. 544), and there further
elucidated by the interpolated nomi-
nat. Ocós, expanded in application by
the more comprehensive uâs, and
concluded in ver. 5; see Theophyl. in
loc.
ὄντας νεκρούς] being
CHAPTER II. I. кal iµâs] 'And dead,' sc. spiritually; véкpwols OvK
you also, you too ; special address ἡ σωματική, ἡ ἐκ τοῦ ᾿Αδὰμ ἀρξα-
and application of the foregoing to the μένη, ἀλλὰ ἡ ψυχική, ἡ ἐξ ἡμῶν
case of the readers; kal neither (a)
kal neither (a) | Ovvioтaµévη, Theophyl.;
simply connecting the verse with what
precedes, sc. καὶ ὑπέταξεν, καὶ ἔδωκεν,
kaì vµâs k.t.λ. (Lachm.),—as ver. 23
-as ver. 23
is plainly a conclusion of the foregoing
clause, nor (b) serving to introduce a
special exemplification of the general
act of grace in ver. 23 (Peile), - the
force of the correlation between ve-
κρούς and συνεξωπ. is thus seriously
impaired, but rather (c) applying what
has been said to the vuâs, to which
word it gives emphasis and prominence.
The Ephesians are reminded how they
also had experienced in their moral
death the energy of the same quick-❘
ening power which raised Christ from
physical death (ch. i. 20), the ascen-
sive force of κal being just perceptible
in the implied parallelism between the
νέκρωσις ψυχική in the case of the
Ephesians (see next note), and the
νέκρωσις σωματική on the part of
Christ (ch. i. 20); comp. Klotz, Devar.
Vol. II. p. 636.
The connexion
has also its difficulties. According to
the most simple view, ver. 1, after
having its structure interrupted by the
Bramhall, Castig. III. 2, Vol. IV.
233 (Angl. Cath. Lib.).
The pro-
leptic reference to physical death, scil.
'certo morituri' (Mey.), seems irre-
concileable with the context. The
πλούσιος ὢν ἐν ἐλέει, which seems to
specify God's mercy in extending the
exercise of His resurrectionary power,
would thus lose much of its appro-
priateness, and the particle kal (ver.
5) its proper ascensive force. On this
and the two following verses, see a
good practical sermon by Usher, Serm.
Iv. Vol. XIII. p. 45 (ed. Elringt.)
TOîs Tapatтóμaoiv K.T.λ.] by the
τοῖς παραπτώμασιν
trespasses and sins which ye had com-
mitted,' 'delictis et peccatis,' Vulg.,
Goth.; not 'in delictis,' &c., Arm.;
the dat. being appy. that of the causa
instrumentalis ; see Hartung, Casus,
p. 79, Winer, Gr. § 31. 7, p. 194. In
the closely parallel passage Col. ii. 13,
νεκροὺς ὄντας ἐν τοῖς παραπτώμασιν,
the same general sentiment is ex-
pressed under slightly different rela-
tions here sin is conceived as that
which kills (Olsh.); there it is described
EPHESIANS II. 1, 2.
33
πτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
as the element or state in which the vék-
pwols shows and reveals itself; comp.
notes in loc.
It is doubtful whe-
ther the distinction drawn by Tittmann
(Synon. p. 45) between жараπт., sins
rashly ('a nolente facere injuriam,'),
and ȧuapría sins designedly com-
mitted, can be fully substantiated;
both equally referring to 'peccata
actualia,' whether in thought, word,
or deed, and differing more in the
images ('missing,' 'stumbling') under
which they are presented to our con-
ceptions, than in the degree of inten-
tion ascribed to the perpetrator; see
Fritz. Rom. v. 15, Vol. I. p. 324,
comp. Müller, Doctr. of Sin, 1. 1. 2,
Vol. 1. p. 92 (Clark). Perhaps we
may say generally, that πаρаπтÚμATA,
παραπτώματα,
as its derivation suggests, is the more
limited term, viz. particular, special
acts of sin ; ἁμαρτίαι [ἀ μέρος, μείρω,
Buttm. Lexil. No. 15, note], the more
inclusive and abstract, viz. all forms,
phases and movements of sin, whether
entertained in thought or consummated
in act; comp. notes on Col. ii. 16.
2. év aîs] ‘in which ;' not so much
with ref. to the prevailing direction
(De Wette), as the sphere in which
they habitually moved. It does not,
however, seem necessary to press the
meaning of περιπατεῖν (‘sphere in
which they trod,' Eadie) this being
one of those words in the N. T. which
are used with so strong a Hebraistic
colouring (see the list, Winer, Gr.
§ 3, p. 31), that in several passages
it denotes little more than 'vivere;'
see Fritz. Rom. xiii. 12, Vol. III. p.
141, Suicer, Thesaur. s.v. Vol. II. p.
679. τὸν αἰῶνα κ.τ.λ. ] accord-
ing to the course of this world,' Auth.
Hoi kåls, azâsols (mun-
-mun[
danitatem mundi hujus ]Syr.; the ethical
D
2 ἐν αἷς ποτὲ περιε-
meaning of alwv here appy. predomi-
nating; see on ch. i. 22. In such cases
as the present the meaning seems to
approach that of 'tendency, spirit, of
the age' (Olsh.), yet still not without
distinct trace of the regular temporal
notion, which, even in those passages
where alwv seems to imply little more
than our 'world' (comp. 2 Tim. iv. 10),
may still be felt in the idea of the (evil)
course, development, and progress (‘ubi
ætas mala malam excipit') that is tacitly
associated with the term; see Beng. in
loc., and comp. Reuss, Theol. Chrét.
IV. 20, Vol. II. p. 228. Any Gnostic
reference (Baur, Paulus, p. 433), as
St. Paul's frequent use of the word
satisfactorily proves, is completely out
of the question.
κατὰ τὸν
ἄρχοντα κ. τ. λ.] ' according to the
prince of the power or empire of the
air,' scil. the devil; climax to the
foregoing member, the contrast being
κaтà cóν, ch. iv. 24. Without en-
tering into the various interpretations
these difficult words have received,
we will here only notice briefly, (1)
the simple meaning of the words; (2)
their grammatical connexion; (3) their
probable explanation.
(1) The
two cardinal words are ovola and
ȧýp. The former, like many words in
-la (Bernhardy, Synt. I. 2, p. 47),
appears used, not exactly for éžovolaı,
scil. as an abstract implying the
concrete possessors of the ěžovola
(comp. Dionys. Hal. VIII. 44), but as
a collective designation of their empire
and sovereignty, see esp. Lobeck
Phryn. p. 469. 'Amp is used thrice
by St. Paul besides this place, thrice
in the rest of the N.T.,~(a) ‘the air'
simply and generally, Acts xxii. 2, 1
Cor. ix. 26, xiv. 9, and appy. Rev. ix.
2,-(B) as 'the air,' with, probably,
strict physical reference, Rev. xvi. 17,
34
EPHESIANS II. 2.
πατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν
ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν
(7) as 'the air or sky,' appy. tacitly
correlative to γῆ (the seat of the περι-
λειπόμενοι), I Thess. iv. 17. We
seem, then, bound to reject all partial
interpretations, e. g. σkóros (Heinsius,
Küttn. ap. Peile), πveûμa (Hofm.
Schriftb. Vol. I. p. 403), and to leave
the context to define the specific
meaning and application of the word.
(2) The gen. ȧépos is not a gen. objecti,
'cui potestas est aeris,' Beza; nor
qualitatis, scil. ȧépios, áσúμatos (so
Phrys., appy., but not the Gk. Fathers
generally), but a gen. of place, denot-
ing their ἐναέριον διατριβήν (cum.),
the seat of their spiritual empire; o'x
ὡς τοῦ ἀέρος δεσπόζοντα, ἀλλ' ὡς αὐτῷ
¿µpiλoxwpoûvтa, Theophyl.: compare
Bernhardy, Synt. III. 33. a, p. 137.
(3) The explanation really turns on the
latitude of meaning assigned to ȧýp.
Without venturing to deny that the
word may mysteriously intimate a
near propinquity of the spirits of evil,
it may still be said that the limitation
to the physical atmosphere (Mey.) is
as precarious in doctrine, as the refer-
ence to some ideal 'atmosphere belting
a death-world' (Eadie), or to the com-
mon parlance of mankind (Alf.), is
too vague and undefined. The natural
explanation seems to be this,-that as
ovpavòs is used in a limited and partial
(Matth. vi. 26), as well as an uncir-
cumscribed meaning, so conversely
ảńp, which is commonly confined to
the region of the air or atmosphere,
may be extended to all that supra-
terrestrial but sub-celestial region (ò
ὑπουράνιος τόπος, Chrys.) which seems
to be, if not the abode, yet the haunt
of evil spirits; see esp. LXX, Job
i. 7, ἐμπεριπατήσας τὴν ὑπ᾽ οὐρανόν :
comp. Olsh. in loc., and Stuart, Bibl.
Sacra for 1843, p. 139; see also
Hagenbach, Stud. u. Krit. Vol. 1. 479.
Quotations out of Rabbinical writings
and Greek philosophers will be found
in Wetst., and Harl. in loc., but that
St. Paul drew his conceptions from
the former (Mey.) or the latter
(Wetst.), we are slow indeed to be-
lieve see the remarks on Gal. ch. iv.
24.
τοῦ πνεύματος] ‘the
spirit;' scil. the evil principle of action,
more specially defined by the succeed-
ing words. The explanation of this
gen. is not easy, as exegesis appears to
suggest one construction, grammar
another. The most convenient assump-
tion, an anomaly of case (gen. for
accus., in apposition to ròv äpx. K.T.X.,
Heinichen, Euseb. Hist. Eccl. v. 20,
Vol. II. p. 99), is so doubtful, that it
seems best with Winer (Gr. 67. 3, p.
558) to regard the gen. as dependent
on τὸν ἄρχοντα, and in apposition with
ἐξουσίας; πνεῦμα not referring, like
¿¿ovola, to the aggregate of individual
πνεύματα (πάντος ἐναερίου πνεύματος,
Theophyl.; comp. Eadie, Alf.), a very
doubtful meaning, owing to the diffe-
rence of termination, but to the evil
principle which animated the empire,
and emanated from Satan, the ruler
of it. There is confessedly an exe-
getical difficulty in the expression Tòv
ἄρχ. τοῦ πνεύμ. : this, however, may
be removed either by supplying a
similar but more appropriate substan-
tive out of Tòv äpx., or (what is in
effect the same) by observing that roû
πνεύματος has a species of objective
meaning reflected on it from the words
with which it is in apposition. There
is probably, as Harless and Meyer
suggest, a tacit antithesis in тоû πν.
to the Πνεῦμα τὸ ἐκ Θεοῦ; comp. I
Cor. ii. 12. vûv is commonly re-
ferred to the period since the redemp-
EPHESIANS II. 2, 3.
35
ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας, 3 ἐν οἷς καὶ ἡμεῖς
toîs vioîs
πάντες ανεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς
tion, the time of increased Satanic
energy and of hottest strife (De W.);
comp. Rev. xii. 12. This, however,
is more than the words seem intended
to convey. As Tотé, ver. 1, is again
TOTÉ,
repeated ver. 3, the natural antithesis
appears vûv-πоTÉ; the Apostle spe-
νῦν-ποτέ
cifies the still active existence in one
class, the children of disobedience, of
the same spirit which formerly wrought
not only in his readers but in all:
sim. Hammond, and Harless in loc.
τοῖς υἱοῖς τῆς ἀπειθ.] • the sons of
disobedience; a Hebraistic circumlo-
cution nearly equivalent to οἱ ἐξ ἀπει
Deías (comp. Fritz. Rom. ii. 16, Vol.
I. p. 105), and serving to mark more
vividly than the adjectival construc-
tion, the essential and innate disobe-
dience of the subjects,-a disobedience
to which they belong as children to a
parent comp. ch. v. 6, Col. iii. 6
(notes), I Thess. v. 5 (notes), 2 Thess.
ii. 3, and see Winer, Gr. § 34. 3. b, 2,
p. 153, and Gurlitt, Stud. u. Krit.
1829, p. 728. Απειθεία, as in Col.
iii. 6 (see critical note in loc.), is ob-
viously neither 'diffidentia' (Vulg.,
Clarom., 'ungalaubeinais,' Goth.;
comp. Æth.), nor άráтŋ (Chrys.), but
'disobedience,' Zams;
1201majlso 1];
D
I
[inobedientiæ] Syr., Arm.), whether to
the message of the Gospel or the
mandates of the conscience,-sin, in
fact, in its most enhanced form,
the violation of the dependence of the
creature on the Creator: see Müller,
Doctr. of Sin, I. I. 2, Vol. I. p. 91
(Clark).
3. év oîs] 'among whom,' Auth.,
scil. v Kal avтol övтes, Rück. ; not
ἐν παραπτώμασιν
¿v ois sc. πaρaπтwμаow (Syг., Hier.),
in which case, ver. 2 would illustrate
the ȧμaρт., ver. 3, the πараπт. The
parallelism (èv aîs—èv oîs) is a specious
argument for such a reference (see
Stier in loc., p. 252); still, gramma-
tical perspicuity, the studied change
to ανεστράφ., and still more the very
general nature of the distinction be-
tween παραπτώματα and ἁμαρτίαι are
seriously opposed to it: comp. 2 Cor.
i. 12, where ȧveσrp. is similarly used
with a double év, the first (semi-local)
referring to the surrounding objects,
1 Tim. iii. 15; the second (ethical) to
the element in which they moved, 2
Pet. ii. 18.
καὶ ἡμεῖς πάντες]
even we all; Jews and Gentiles, not
Jews alone (Mey.). As iµeîs (ver. I,
2) denotes the Gentile world, so it
might be argued μeîs would seem
naturally to refer to the Jews. To
this, however, the addition of távtes
presents an insuperable objection,
as almost obviously designed to pre-
clude any such limitation, and to ex-
pand the reference to both classes
(συντάττει καὶ ἑαυτόν, Theod.): we all,
called and reclaimed Jews and con-
verted Gentiles, were once members
of that fearful company, the viol Tîs
ȧπεielas; comp. Alf. in loc.
τὰ θελήματα τῆς σαρκός] 'the (various)
elsewhere found in the N. T. (Acts
desires of the flesh.' The plural is not
xiii. 22 is a quotation), though not
unusual in the LXX; Psalm cx. 2, 2
Chron. ix. 12, Isaiah xliv. 28, lviii.
13, al. It here probably denotes the
various exhibitions and manifestations
of the will, and is thus symmetrical
with, but a fuller expansion of ẻπi0v-
μίαις. On the true meaning of σάρξ,
'the life and movement of man in the
things of the world of sense,' see
Müller, Doctr. of Sin, II. 2, Vol. 1. p.
352 sq., and esp. notes on Gal. v. 16.
Tôv diavolŵv] of the thoughts,' scil.
D
2
36
EPHESIANS II. 3.
ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν,
'of the evil thoughts' (comp. diaλo-
yiσμol πovпpoí, Matth. xv. 19); the
ethical meaning however, not being
due to the plural ('die schwankenden
wechselnden Meinungen,' Harl.), but,
as Mey. justly observes, to the con-
text; comp. Tà diavońµata, Luke xi,
17. It is added, not to strengthen the
meaning of σápέ (Holzh.), but to in-
clude both sources whence our evil
desires emanate, the worldly (sensual)
tendency of our life on the one hand,
and the spiritual sins of our thoughts
and intentions on the other; so Theod.
in loc., except that he too much limits
the meaning of σápέ. On the meaning
of διανοίαι, as usually marking the
motions of the thoughts and will on
the side of their outward manifesta-
tions, see Beck, Seelenl. II. 19, p. 58.
kal ĥμev] 'and we were;' with great
definiteness as to the relation of time,
the change of construction from the
(present) part. to the oratio directa
being intended to give emphasis to the
weighty clause which follows (see
notes, ch. i. 20), and also to discon-
nect it from any possible relation to
the present; we were children of
wrath by nature, -it was once our
state and condition, it is now so no
longer.'
Tékva þúσel ópyŷns]
τέκνα φύσει
' children by nature—of wrath.' This
important clause can only be properly
investigated by noticing separately (1)
the simple meaning of the words; (2)
their grammatical connexion; (3) their
probable dogmatical application.
(1) We begin with (a) Téкva, which is
not simply identical with the Hebraistic
vioí, ver. 2, but, as Bengel obviously
felt, is more significant and suggestive;
see Steiger on 1 Pet. i. 14. The word
arouses the attention; 'we were
TÉKVα,'—that bespeaks a near and
close relation,-but of what? Of
God? No,-'of wrath; its actual
|
and definite objects; see Stier in loc.
p. 256; and comp. Hofm. Schriftb.
Vol. I. p. 497. (b) 'Opyn has its pro-
per meaning, and denotes, not тiμµwpla
or kóλaσis itself (Suicer, Thesaur. 8.v.
Vol. II. p. 505), but the moving prin-
ciple of it, God's holy hatred of sin,
which reveals itself in His punitive
justice; comp. Rom. i. 18. (c) The
meaning of púσe has been much con-
tested. The general distinction of
Waterland (Second Defence, Qu. XXIV.
Vol. II. p. 723) seems perfectly satis-
factory that púσe in Scripture relates
to something inherent, innate, fixed,
and implanted from the first, and is in
opposition to something accessional,
superinduced, accidental; or, as Harl.
more briefly expresses it, 'das Gewor-
dene im Gegensatz zum Gemachten :'
comp. Thorndike, Covenant of Grace,
II. 10, Vol. III. p. 170 (A. C. Libr.).
The more exact meaning must be de-
termined by the context: comp. Gal.
ii. 15, Rom. ii. 14, Gal. iv. 8, where
púσe respectively means, (a) trans-
mitted, inborn nature; (B) inherent
nature; (7) essential nature. The con-
nexion must here guide us. (2)
Connexion. Þúσel is to be joined with,
Tékva, not ỏpyîs (Holzh., Hofm.
Schriftb. Vol. I. p. 497), and defines
the aspect under which the predicate
shows itself (see Madvig, Synt. § 40) ;
the unusual order [ADEFGL reverse
it but appy. by way of emendation]
appearing to have arisen from a limita-
tion of a judgment which St. Paul was
about to express unlimitedly: the
Jews were the covenant people of
God; Jews and Gentiles (nucîs) could
not then equally and unrestrictedly be
called Téкva opyŷs; see Müller, Doctr.
of Sin, IV. 2, Vol. II. p. 306. (3) The
doctrinal reference turns on the mean-
ing of púoel. This the limiting con-
nexion seems to show must imply what
EPHESIANS II. 3-5.
37
καὶ ἦμεν τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί·
ŵs kai oi 4 å de
ων
Θεὸς, πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ
ἣν ἠγάπησεν ἡμᾶς, 5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παρα-
is innate; for if it implied 'habitual
or developed character' (e.g. Ælian,
Var. Ηist. IX. I, φύσει φιλάργυρος ;
see exx. in Wetst., and comp. Fritz.
Rom. Vol. I. p. 116), there would be
little need of the limitation, and little
meaning in the assumed contrast,
'filii adoptione,' Estius ap. Poli Syn.
This is further confirmed by the tense
(see above) and the argument 'ex
similis in ὡς καὶ οἱ λοιποί (ἦσαν), for
it must have been some universal state
to have applied to all the rest of man-
kind. Still it must fairly be said the
unemphatic position of púσel renders
it doubtful whether there is any special
contrast to xáρırı, or any direct asser-
χάριτι,
tion of the doctrine of Original Sin;
but that the clause contains an in-
direct, and therefore even more con-
vincing assertion of that profound
truth, it seems impossible to deny.
The very long but instructive note of
Harless in loc. may be consulted with
profit.
Re-
4. ó de Ocós] 'but God.'
sumption of ver. I after the two rela-
tival sentences, év aîs ver. 2, and ev
oîs ver. 3; dè being correctly used
rather than oŵv, as the resumption
also involves a contrast to the prece-
ding verse. The declaration of the
Meos of God forms an assuring and
consoling antithesis to the foregoing
statement that by nature all were the
subjects of His opyń. On the use of
de after a parenthesis, see Klotz, Devar.
Vol. II. p. 377, Hartung, Partik.
dè, 3. 2, Vol. I. p. 173: the use of
'autem' in Latin is exactly similar,
see esp. Hand, Tursell. s.v. § 9, Vol.
I. p. 569; Beza's correction of the
Vulg., 'sed' instead of 'autem' is
therefore not necessary.
πλούσιος ὢν κ.τ.λ.] being rich in
mercy,' scarcely 'ut qui dives sit,'
Beza (comp. Madvig, Lat. Gramm.
§ 366. 2), as the participial clause
does not here so much assign the
reason, as characterize, in the form of
a secondary predicate of time, 'being
as He is' (comp. Donalds. Gr. § 442.
a) the general principle under which
the divine compassion was exhibited.
The more particular motive (De W.)
is stated in the succeeding clause.
The expression πλούσιος ἐν (οὐχ ἁπλῶς
¿λeńμwv, Chrys.) occurs James ii. 5,
and points to the object or sphere in
which the richness is apparent; comp.
I Cor. i. 5. On the distinction
between λeos ('ipsum miseris suc-
currere studium') and olкtipµòs (‘ipsa
tantum misericordia'), see Tittm.
Synon. p. 69 sq.
ἣν
nyáπησev nµâs] 'wherewith He loved
us;' cognate accus., serving to add
force and emphasis to the meaning of
the verb; see exx. in Winer, Gr. §
32. 2, p. 200, and in Donalds. Gr. §
466. The pronoun µâs obviously
includes both Jewish and Gentile
Christians, and is co-extensive with
nueîs távtes, ver. 3.
5. καὶ ὄντας ἡμᾶς νεκρ. ] even while
we were dead;' kal not being otiose
(comp. Syr., Eth.), nor simple co-
pula (Mey.), nor as a mere repetition
of κai, ver. I, but qualifying övras
(Syr.-Phil.), and suggesting more for-
cibly than in ver. I (where it quali-
fies vuâs) the might of the quickening
power of God which extended even to
a state of moral death. Καὶ νεκροὺς
K.T.λ. would certainly seem a more
natural order (Fritz. Conject. in N.T.,
p. 45; comp. Chrys. Toùs veкрOÚS. .
TOÚTOUS ÉŠWOTT.), but as St. Paul seems
38
EPHESIANS II. 5, 6.
1
πτώμασιν συνεζωοποίησεν τῷ Χριστῷ (χάριτί ἐστε σεσω-
σμένοι), 6 καὶ συνήγειρεν, καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις
to wish to make their state of death,
its permanence and its endurance,
more felt than the mere fact of it, the
ascensive particle is joined with the
participle rather than with the predi-
cate; see Klotz, Devar. Vol. II.
p. 638.
σvvelwoπoinσev
Tô Xp.] 'He together quickened with
Christ,' not 'in Christ,' Copt., Arm.,
(perhaps following the reading ovveŠ.
èv, B; 17, al.) but with Christ,'
do you Syr., al.; ¿Šwoπoinoe
Kåkeîvov Kal ǹµâs, Chrys. The pre-
vious statement of the spiritual nature
of their death, and the similar (but,
owing to the mention of baptism, not
wholly parallel) passage, Col. ii. 13,
seem to show that σuves. has reference
to spiritual life, the life of grace. It
is thus not necessary to consider the
realization as future (Theod.), nor
even with Theophyl. (ἡμᾶς δυνάμει νῦν,
μετ' ὀλίγον δὲ καὶ ἐνεργεία), to limit
the present degree of it: the aorist
has its proper and characteristic force;
what God wrought in Christ he
wrought 'ipso facto' in all who are
united with Him. Meyer aptly cites
Fritz. Rom. Vol. II. p. 206, 'ponitur
aoristus de re, quæ quamvis futura sit,
tamen pro peractâ recte censeatur
. . . . cum aliâ re jam factâ continea-
tur.' It is then just possible that
σvveš. may include also a future and
physical reference (Rom. viii. 10, II,
see notes ver. 6), but that its primary
reference is to an actually existent
and spiritual state, it seems very diffi-
cult to deny.
χάριτι
ἐστε σεσωσμένοι] by grace have ye
been (and are ye) saved; see notes
on ver. 8. This emphatic mention of
grace (grace, not works) is to make
the readers feel what their own hearts
might otherwise have caused them to
doubt, the real and vital truth, that
they have present and actual fellow-
ship with Christ in the quickening,-
yea, and even in the resurrectionary
and glorifying power of God; see esp.
Origen (Cram. Caten.), and comp.
Bp. Hall, Christ Mystical, ch. v. I
(ad init.).
6. συνήγειρεν. . . . συνεκάθισεν]
'He raised us with (Him), He en-
throned us with (Him).' The simple
meaning of these verbs, and esp. of
the latter, seems to confine the refe-
rence to what is future and objective.
Still, as ovvešwowolnoev, though pri-
marily spiritual and present, may have
a physical and future reference,—so
here conversely, a present spiritual
resurrection and enthronement may
also be alluded to; as Andrewes truly
says, 'even now we sit there in Him,
and shall sit with Him in the end,'
Serm. VII. Vol. 1. p. 115 (A. C. Libr.).
This may be referred (a) to the close
nature of our union with Christ, so
that His resurrection and exaltation
may be said, in Him, to be actually
ours (κεφαλὴ γὰρ ἡμῶν ὁ συνεδρεύων,
àπapxǹ µŵv ò ovµßaσiλevwv, Theod.),
or, more simply, (b) to that divine
efficacy of the quickening power of
God which extends itself to issues
spiritually indeed present (Phil. iii.
20, Rev. i. 6), but, strictly speaking,
future and contingent: compare esp.
Rom. viii. 30, where the aorists are
used with equal significance and ef-
fect.
ἐν τοῖς ἐπουρανίοις]
in the heavenly places;' see notes,
ch. i. 3, 20. Bengel has noticed how
appropriately St. Paul omits the spe-
cific ¿v de¿iâ, of eh. i. 20;‘non dicit
in dextrá; Christo sua manet excel-
lentia;' comp. Est. in loc.
EPHESIANS II. 6, 7.
39
ἐν Χριστῷ Ἰησοῦ, 7 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς
ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν
ἐν Χρ. Ἰησοῦ must not be connected
simply with ἐν τοῖς ἐπουρ. (Peile,
Eadie), but with συνήγειρεν and συνε-
κάθισεν ἐν τοῖς ἐπουρ.; comp. ch. i. 3.
At first sight the clause might seem
superfluous, but more attentively con-
sidered, it will be found to define the
deep, mystical nature of the union:
God ἤγειρεν, ἐκάθισεν, ἡμᾶς, not only
σὺν Χρ., but ἐν Χρ.; not only with
Christ by virtue of our fellowship, but
in Christ by virtue of our mystical,
central, and organic union with Him.
On the nature of this union, see
Hooker, Serm. III. Vol. III. p. 762
(ed. Keble), Ebrard, Dogmatik, § 445,
Vol. I. p. 323, Martensen, Dogmatik,
§ 176. obs.
7. ἵνα ἐνδείξηται] in order that
He might show forth;' divine purpose
of the gracious acts specified in ver.
5, 6. The middle voice ἐνδείξασθαι
is not used (either here or Rom. ii.
15, ix. 17, 22, 2 Cor. viii. 24) with
any reference to 'a sample or speci-
men of what belonged to Him'
(Rück., Eadie), but either simply im-
plies 'for Himself,' i.e., 'for His
glory' (comp. Jelf, Gr. § 363. 1), ‘let
be seen' (Peile), or, still more pro-
bably, is used with only that general
subjective reference, 'show forth his,
&c.' (the 'dynamic' middle of Krüger,
Sprachl. § 52. 8. 5; see Kuster de
Verb. Med. § 58, and exx. in Rost u.
Palm, Lex. s.v.), which, owing to the
following aŮToû, can hardly be re-
tained in translation. The word oc-
curs eleven times in the N. T. (only
in St. Paul's Epp. and Heb.), always
in the middle voice. In fact, as
δείκνυμι is but rarely used in the
middle voice, though in a few formulæ
(see Ast, Lex. Plat. s. v.) it involves a
middle sense ; so ἐνδείκνυμαι, which is
not common in the act., except in
legal forms, may in the middle in-
volve little more than an active mean-
ing; comp. Donalds. Gr. § 434, P.
447.
τοῖς αἰῶσιν τοῖς
¿πeрx.] 'to the ages which are coming.'
These words have been unduly limited.
Any special reference to the then
present and immediately coming age
('per omne vestrum tempus,' Mor.),
or to the still future kingdom of
Christ, the alŵr ¿ µéλλwv, ch. i. 21
μέλλων,
(Harl., Olsh.), seems precluded respec-
tively by the use of the plural and
the appended pres. part. èreрxoμ. The
most simple meaning appears to be
'the successively arriving ages and
generations from that time to the
second coming of Christ,' 'tempora
inde ab apostolicis illis ad finem
mundi secutura,' Wolf. Such expres-
sions as the present deserve especial
notice, as they incidentally prove how
very ill-founded is the popular opinion
adopted by Meyer and others, that
St. Paul believed the Advent of the
Lord to be close at hand; see on I
Thess. iv. 15.
τὸ ὑπερβάλλον
TλOÛTOS] 'the exceeding riches;' an
especially and studiedly strong ex-
pression designed to mark the 'satis
superque' of God's grace in our re-
demption by Christ; comp. ch. iii.
20, 1 Tim. i. 14, and see Andrewes,
Serm. I. Vol. II. p. 197 (A. C. Libr.).
The neuter Tλoûтos is adopted with
ABD¹FG; 17 67**; Orig. (1), and
by Lachm., Tisch., and most recent
editors.
ἐν χρηστότητι
p' nuâs év Xp. 'Ino.] 'in good-
ness towards us in Christ Jesus;' a
single compound modal clause ap-
pended to ένδειξ. ; ἐν χρ. ἐφ' ἡμ. being
closely connected (comp. Luke vi. 35;
the art. is not necessary, see notes,
40
EPHESIANS II. 7, 8.
εν
χρηστότητι ἐφ' ἡμᾶς ἐν Χριστῷ Ἰησοῦ. 8 τῇ γὰρ χάριτί
ἐστε σεσωσμένοι διὰ τῆς πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν,
ch. i. 16), and defining accurately the
manner in which God displays 'the
riches of His grace,' while èv X. 'I.
('in,' not 'through Christ Jesus,'
Auth.; see Winer, Gr. § 48. a, p.
347 note) specifies, as it were, the
ever-blessed sphere to which its ma-
nifestations are confined, and in which
alone its operations are felt. Well do
Calvin and Stier call attention to this
'notanda repetitio nominis Christi'
(contrast the melancholy want of ap-
preciation of this in De W.), and the
reiteration of that eternal truth which
pervades this divine epistle,—' nur
in Christo Jesu das alles, und anders
nicht,' Stier, p. 273; see notes on
ch. i. 3.
On the meaning of
χρηστότης see notes on Gal. v. 22.
8. τῇ γὰρ χάριτι] ' For by grace;
confirmatory explanation of the truth
and justice of the expression τὸ ὑπερβ.
K.T.λ., by a recurrence to statement
made parenthetically in ver. 5. The
article is thus not added merely be-
cause xápis 'expresses an idea which
is familiar, distinctive, and monadic
in its nature' (Eadie), but because
there is a retrospective reference to
Xáρiri, ver. 5, where the noun, being
used adverbially, is properly anar-
throus; see Middleton, Greek Art. v.
2, p. 96 (ed. Rose). It may be ob-
served that the emphasis rests on r
χάριτι, the further member διὰ τῆς
TlOTEws being added to define the
weighty έστε σεσωσμένοι : χάρις is the
objective, operating and instrumental
cause of salvation, Tioτis the subjec-
tive medium by which it is received,
the causa apprehendens, or to use the
language of Hooker, 'the hand which
putteth on Christ to justification,' Serm.
II. 31; comp. Waterland, Justif. Vol.
VI. p. 22, and a good sermon by Sher-
lock, Vol. I. p. 323 sq. (ed. Oxf.).
¿σTE σeowoµévoɩ] 'ye have been (and
are) saved.' It is highly improper to
attempt to dilute either the normal
meaning of the verb (salvum facio,'
'ad eternam vitam perduco,' see
Suicer, Thesaur. s.v.) or the proper
force of the tense. The perfect indi-
cates 'actionem plane præteritam,
quæ aut nunc ipsum seu modo finita
est, aut per effectus suos durat' (Poppo,
Progr. de emend. Matth. Gramm. p.
6), and, in a word, serves to connect
the past and the present, while the
aorist leaves such a connexion wholly
unnoticed; see esp. Schmalfeld, Synt.
§ 56, and comp. Scheuerl. Synt. § 32.
5, p. 342. Thus, then, ẻσrè OEOWOμ.
denotes a present state as well as a
terminated action; for, as Eadie
justly observes, 'Salvation is a pre-
sent blessing, though it may not be
fully realized.' On the other hand,
ἐσώθημεν (Rom. viii. 24) is not ἐν τοῖς
σωζομένοις ἐσμέν (Peile), but simply 'we
were saved, 'the context (èλπidi) supply-
ing the necessary explanation.
Sià TĤS TlσTEWS] 'through your faith ;'
subjective medium and condition; see
above, and comp. Hammond, Pract.
Catech. p. 42 (A. C. Libr.). The mo-
dification suggested by Bull ('per
fidem hic intelligit obedientiam evan-
gelio præstitam, cujus fides specialiter
sic dicta non tantum initium est sed
et radix et fundamentum,' Harm.
Apost. 1. 12. 8) is here not necessary.
The contrast with è ěpywv and con-
nexion with xáρiтi, seem to show that
TOTIS is 'reliance on the divine
grace' (Waterland, Justif. Vol. VI. p.
37), 'the living capacity,' as it is
termed by Olsh., 'for receiving the
powers of a higher world;' xápis being
thus identical with imparting, Tloris
EPHESIANS II. 8-10.
41
ΤΟ
Θεοῦ τὸ δῶρον 9 οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται·
το αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ
with receiving love; see Olshaus. on
Rom. iii. 21, and comp. Usteri,
Lehrb. II. 1. 1, p. 151.
Lachm.
omits the article with BD¹FG; 4 mss.;
Chrys., al.; the external authority,
however, [AD³EKL; nearly all mss.;
Theod., Dam., al.], seems slightly in
favour of the text.
καὶ τοῦτο] ' and this, sc. τὸ σεσωσμ.
elval (Theoph. 2), not nempe hoc
quod credidistis,' Bull, loc. cit., with
Chrys., Theod., Theoph. 1, al.; see
Suicer, Thesaur. Vol. II. p. 728.
Grammatically considered, kal тOÛTO
(= Kal TaÛTα, Rost u. Palm, Lex. s. v.
OÛTOS, Vol. II. p. 599) might be referred
to a verbal notion (rò πɩσteúew) de-
rived from Tíoris, but the logical diffi-
culty of such a connexion with e
ἔργων (parallel and explanatory to
¿§ vµŵv) seems insuperable. Still it
may be said that the clause καὶ τοῦτο
K. T. λ. was suggested by the mention
of the subjective medium πίστις,
which might be thought to imply some
independent action on the part of the
subject (comp. Theod.): to prevent
even this supposition, the Apostle has
recourse to language still more rigo-
rously exclusive.
Sŵpov] 'of God is the gift,' scil. coû
δῶρον τὸ δῶρον εστί; the gen. Θεοῦ
(emphatic, on account of antithesis to
iμv) being thus the predicate, Tò
dŵpov ('the peculiar gift in question,'
τὸ σεσωσμ. εἶναι διὰ τῆς πίστ.), the
dià
subject of the clause; see Rückert in
loc. Harl., Lachm., and De W. in-
close these words in a parenthesis, but
certainly without reason; the slight
want of connexion seems designed to
add force and emphasis.
Θεοῦ τὸ
9. οὐκ ἐξ ἔργων], ' not of works;
more exact explanation of the pre-
ceding ovê ¿¿ vµŵv, and thus standing
|
εν
more naturally in connexion with kal
τοῦτο than with τὸ δῶρον ἐστί (Mey.).
The sense, however, in either case is
the same. The grammatical meaning
of ἐξ ἔργων is investigated in notes on
Gal. ii. 16; its doctrinal applications
are noticed by Neander, Planting,
Vol. 1. p. 419 (Bohn).
ἵνα μή τις
KavX.] 'that no man should boast;
purpose of God, involved in and in-
cluded in the 'lex suprema' alluded
to in the foregoing οὐκ ἐξ ἔργων;
comp. Rom. iii. 27. The repression
of boasting was not the primary and
special object of God's appointment of
salvation by grace through faith (comp.
Mackn.), still less was it merely the
result (Peile), but was a purpose,
(ἵνα εὐγνώμονας περὶ τὴν χάριν ποιήσῃ,
Chrys.) that was necessarily insepa-
rable from His gracious plan of man's
salvation. On the force and use of
iva, see notes on ch. i. 16.
IO. αὐτοῦ γάρ κ. τ. λ.] 'for we are
His handiwork,' 'ipsius enim sumus
factura,' Vulg.; proof of the fore-
going sentences kai Toûтo—dŵpov and
οὐκ ἐξ ἔργων ; the emphatic αὐτοῦ
pointing to the positive statement that
the gift of salvation comes from God,
and the assertion of our being His
(spiritual) roínua, to the negative
statement that salvation is not
ὑμῶν, or as further explained, οὐκ ἐξ
epywv.
ἔργων. If we are God's ποίημα, our
salvation, our all must be due to Him
(comp. Bramhall, Castig. Vol. IV.
232, A. C. Libr.): if we are a spiri-
tual ποίημα (τὴν ἀναγέννησιν ἐνταῦθα
aivitTetaι, Chrys.), spiritually formed
and designed for good works, our sal-
vation can never be ἐξ ἔργων (whether
of the natural, moral, or ritual law
which preceded that ἀνάκτισις); see
| Neander, Planting, Vol. 1.
P. 476
42
EPHESIANS II. 10.
εν
ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεὸς ἵνα ἐν αὐτοῖς
περιπατήσωμεν.
note (ed. Bohn).
κτισθέντες
èv Xp. 'Ino.] 'created in Christ Jesus ;'
defining clause, explaining the true
application and meaning of the pre-
ceding Toínua; compare ver. 15, the
expression καινή κτίσις, 2 Cor. v. ιη,
Gal. vi. 15, and notes in loc. That
the reference of roínua is not to the
physical, and that of кT10. to the
spiritual creation ('quantum ad sub-
stantiam fecit, quantum ad gratiam
condidit,' Tertull. Marc. v. 17), but
that both refer to the spiritual
ȧváкTIσis, seems contextually neces-
sary, and is asserted by the best
ancient (οὐ κατὰ τὴν πρώτην λέγει
δημιουργίαν, ἀλλὰ κατὰ τὴν δευτέραν,
Theod., comp. Ecum.), and accepted
by the best modern commentators ;
still it does not seem improbable that
the more general and inclusive word
ποίημα was designed to suggest the
analogy (Harl.) between the physical
creation and the spiritual re-creation
of man.
For a sound sermon on this
text see Beveridge, Serm. IV. Vol. II.
p. 417 sq. (A. C. Libr.).
éπl épɣois åɣáðois] 'for good works,'
i.e. 'to do good works;' èπì denoting
the object or purpose for which they
were created; see Winer, Gr. § 48. c,
p. 351, notes on Gal. v. 13, 1 Thess.
iv. 7, and exx. in Raphel, Annot. Vol.
II. p. 546. On the doctrinal and
practical aspects of the clause, see
Beveridge, Serm. 1. Vol. II. p. 418.
ols πpontolµaσev]' which God afore
προητοίμασεν]
H
prepared,o [ab
initio paravit] Syr., 'prius paravit,'
Copt., Æth., 'præparavit,' Vulg., Cla-
rom. The construction, meaning, and
doctrinal significance of these words
has been much discussed. We may
remark briefly, (1) that owing to the
absence of the usual accus.
after
πρоŋτolμ. (Isaiah xxviii. 24, Wisdom
πрontolµ.
ix. 8, Rom. ix. 23), ois cannot be 'the
dative of the object,' 'for which God
hath from the first provided,' Peile,
but is simply (by the usual attraction)
for ä; Winer, Gr. § 24. 1, p. 188,
and § 22. 4. obs. p. 173. So Vulg.,
Syr., Copt., al., and the majority of
(2) Προητοίμ.
commentators.
is not neuter (Beng., Stier): the simple
verb is so used Luke ix. 52, 2 Chron.
i. 4 (?), but there is no evidence of a
similar use of the compound. Nor is
it equivalent (in regard to things) with
προορίζω (in regard to persons), Harl.,
a paraphrastic translation rightly con-
demned by Fritz. Rom. ix. 23, ‘aliud
est enim parare, ἑτοιμάζειν [to make
Eтоμа, Eтα, see Rost u. Palm, Lex.
s.v. ἕτοιμος], aliud definire ὁρίζειν,
Vol. II. p. 339. Lastly, neither here
nor Rom. l.c. must the force of πρò be
neglected compare Philo, de Opif.
§ 25, Vol. 1. p. 18 (ed. Mang.), ws
οἰκειοτάτῳ .
ζώῳ τὰ ἐν κόσμῳ
πάντα προητοιμάσατο, rightly trans-
lated by Fritz., 'ante paravit quam
conderet.' (3) Thus, then, we adhere
to the simplest meaning of the words,
using the latter part of the clause to
explain any ambiguity of expression
in the former: 'God, before we were
created in Christ, made ready for us,
pre-arranged, prepared a sphere of
moral action, or (to use the simile of
Chrys.) a road, with the intent that
we should walk in it, and not leave it ;
this sphere, this road was ἔργα ἀγαθά ;
comp. Beveridge, Serm. l.c. p. 428. On
the important doctrinal statement
fairly deducible from this text,-'bona
opera sequuntur hominem justificatum,
non præcedunt in homine justificando,'
see Jackson, Creed, XI. 30. 6.
EPHESIANS II. II, 12.
43
Remember that ye
were once aliens,
brought nigh.
1 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν
but have now been σapki, oi Xeyóµevoi åkpoßvotia vñò tês Xeyo-
σαρκί,
μένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 12 ὅτι ἦτε τῷ καιρῷ
II. Stó] Wherefore,' since God
has vouchsafed such blessings to you
and to all of us;' not in exclusive re-
ference to ver. IO, ὅτι ἐκτίσθημεν ἐπ'
ἔργοις ἀγαθοῖς, Chrys., nor alone to
ver. 4-10 (Mey.), but, as the use of
vμeîs (comp. ver. 1) suggests, to the
whole, or rather to the declaratory
portion of the foregoing paragraph,
ver. 1-7; ver. 7-10 being an argu-
mentative and explanatory addition.
On St. Paul's use of dió, comp. notes
on Gal. iv, 31. The construction,
which is not perfectly clear, is com-
monly explained by the introduction
of ὄντες before τὰ ἔθνη (Fuld.), or ἦτε
before (Syr.), or after (Goth.) év σapkl.
This is not necessary: the position of
TOTE (as rightly maintained by
Lachm., Tisch., with ABD¹E; Cla-
rom., Sangerm., Aug., Vulg., al.)
seems to suggest that τὰ ἔθνη κ. τ. λ.
is simply in apposition to ὑμεῖς. "Οτι
and woτè are then respectively resumed
by ὅτι and τῷ καιρῷ ἐκείνῳ in ver. 12 ;
see Meyer in loc.
τὰ ἔθνη ἐν
σapkl] 'Gentiles in the flesh.' On the
correct insertion of the article before
Ovη (to denote class, category), see
Middl. Gr. Art. III. 2. 2, p. 40 (Rose);
and on its equally correct omission
before ἐν (τὰ ἔθν. ἐν σ. forming only
one idea), see Winer, Gr. § 20. 2. P.
123, notes ch. i. 15, and Fritz. Rom.
iii. 25, Vol. 1. p. 195. 'Еv σаpêl is
not in reference to their natural
descent' (Hamm.), nor to their cor-
rupted state (ovk év πveúµatɩ, Theoph.,
'unregenerate Gentiles,' Peile; comp.
Syr.), but, as the use of the word below
distinctly suggests, to the corporeal
mark: 'præputium profani hominis
indicium erat,' Calv. They bore the
proof of their Gentilism in their flesh
and on their bodies. οἱ λεγόμενοι
ἀκροβυστία κ.τ.λ.] ' who are called
(contemptuously) the Uncircumcision
by the so-called Circumcision.' Both
ἀκροβ. and περιτ. are used as the dis-
tinctive names or titles of the two
classes, Gentiles and Jews. On the
omission of the art. before åкρоßνσт.
(a verb 'vocandi' having preceded),
see Middl. Gr. Art. III. 3. 2, p. 43
(Rose), and on the derivation of the
word (an Alexandrian corruption of
åкρoтoσlla), Fritz. Rom. ii. 26, Vol. I.
p. 136.
ἐν σαρκὶ χειρο-
ποιήτου] ' wrought by hand in the
flesh,' 'et est opus manuum in carne,’
Syr.; a tertiary predication (see
Donalds. Gr. § 489 sq., and obs. the
idiomatically exact transl. of Syr.),
added by the Apostle reflectively
rather than descriptively; 'the cir-
cumcision,—yes, hand-wrought in the
flesh, only a visible manual operation
on the flesh when it ought to be a
secret spiritual process in the heart,
only κατατομή, not περιτομή ; comp.
Rom. ii. 28, 29, Phil. iii. 3, Col. ii.
II. Thus, then, as Calvin rightly
felt, the Apostle expresses no con-
tempt for the outward rite, which he
himself calls a σφραγίδα τῆς δικαιο
σúvŋs, Rom. iv. 11, but only (as the
present words suggest) at the assump-
tion of such a title (observe rês λEYOµ.,
not τῶν λεγομ.) by a people who had
no conception of its true and deep
significance. The
The Gentiles were
called, and were the åкpoßvσrla; the
Jews were called, but were not truly
the περιτομή.
12. STI TE] 'that ye were;' re-
sumption of the or in ver. 11, and
44
EPHESIANS II. 12.
ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ
Tậ
continuation of the suspended sen-
tence; see notes on ver. II.
kaip♣ èkelv❤] ' at that time;' 'in your
heathen state.' The prep. év (here
ἐν
rightly omitted by Lachm., Tisch., with
ABD¹FG; mss.; Clarom., Sang.,
Aug., al.; Chrys.), though occasionally
omitted (2 Cor. vi. 2 quotation, Gal.
vi. 9), is more commonly, and indeed
more correctly inserted in this and
similar forms; comp. Rom. iii. 26,
xi. 5, 2 Cor. viii. 13, 2 Thess. ii. 6,
and see Wannowski, Constr. Abs. III.
I, p. 88, Madvig, Synt. § 39, and
comp. ib. Lat. Gr. § 276. ἦτε
χωρὶς Χριστοῦ] 'ye were . . . .
without Christ; xwpls Xp. forming
a predicate (Syr. ; et nesciebatis
Christum,' Æth.), not a limiting
clause to ἦτε ἀπηλλοτρ. (De W.,
Eadie), a singularly harsh construc-
tion. The Ephesians, whom St. Paul
here views as the representatives of
Gentilism (Olsh.), were, in their
heathen ante-Christian state, truly
Xwpis Xp., without the Messiah, with-
out the promised Seed (contrast Rom.
ix. 4 sq.); now, however, eum pos-
sidetis non minus quam ii quibus pro-
missus fuerat,' Grot. in loc. The two
following clauses, each of two parts,
then more exactly elucidate the signi-
ficance of the expression.
the distinction between ävev ('absence
of object from subject') and xwpis
('separation of subject from object'),
see Tittmann, Synon. p. 94. This
distinction, however, does not appear
perfectly certain (comp. Phil. ii. 14,
with 1 Pet. iv. 9), and must, at all
events, be applied with caution, when
it is remembered that xwpis is used 40
tines in the N.T., and ǎvev only 3
times, viz., Matth. x. 29, 1 Pet. iii. 1,
iv. 9. Where, in any given writer or
writers, there is such a marked pre-
ference for one rather than another
On
|
of two perfectly simple words, it is
well not to be hypercritical.
ἀπηλλοτριωμένοι κ. T. λ.] 'being
aliens, or in a state of alienation, from
the commonwealth of Israel;' in opp. to
συμπολῖται τῶν ἁγίων, ver. 19. There
is a slight difficulty in the exact
meaning and application of the words.
Reversing the order, for the sake of
making the simpler word define the
more doubtful, we may observe that
'Iσpañλ is clearly the theocratic name
of the Jewish people, the title which
marks their religious and spiritual,
rather than their national or political
distinctions; see Rom. ix. 6, 1 Cor.
x. 18, Gal. vi. 16. From this it
would seem to follow that πολιτεία,
which may be either (a) reipublicæ
forma, status, τῶν τὴν πόλιν οἰκούντων
Táğıs Tis, Aristot. Pol. 111. 1. 1 (comp.
2 Macc. iv. ΙΙ, νομίμους πολιτείας
opp. to παρανόμους ἐθισμούς, viii. 17,
προγονική πολιτεία), or (b) 'jus civi-
tatis' (comp. Acts xxii. 28, 3 Macc.
iii. 21), or (c) 'vivendi ratio' (comp.
Vulg., Clarom., conversatione'-;
see Theoph. on ver. 13, and Suicer,
Thesaur. s.v. Vol. II. p. 795), is here
used only in the first sense, and with
a distinctly spiritual application; so
Æth.-Platt, Arm., and most modern
commentators. The gen. is thus, not
that of the 'identical notion,' e.g.
áoтv'A0nvŵv (Harl.), but a simple pos-
sessive gen.,—the 'reipublicæ status'
which belonged to Israel.
•
| ảπηMoтpiwµévoɩ, a noticeable and
emphatic word (οὐκ εἶπε κεχωρισμένοι
πολλὴ τῶν ῥημάτων ἡ ἔμφασις
πολὺν δεικνῦσα τὸν χωρισμόν, Chrys.),
seems to hint at a state of former
unity and fellowship, and a lapse or
separation (άπò) from it; comp. ch.
iv. 18, Col. i. 21, Ecclus. xi. 34, 3
Macc. i. 3, Joseph. Antiq. XI. 5. 4,
and exx. in Kypke, Obs. Vol. I. p.
EPHESIANS II. 12.
45
Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ
295, and Schweigh. Polyb. Lex. 8.v.
This union, though not historically
demonstrable, is no less spiritually
true. Jew and Gentile were once
under one spiritual Toλreía, of which
the Jewish was a subsequent visible
manifestation. The Gentile lapsed
from it, the Jew made it invalid
(Matth. xv. 6, comp. Chrys.); and
they parted, only to unite again, ë0vŋ
kal λaoi 'Iσpańλ (Acts iv. 27), in one
act of uttermost rebellion, and yet,
through the mystery of redeeming
Love, to remain thereby (ver. 15, 16)
united in Christ for ever.
quence of the alienation mentioned in
the preceding member; not however
with any special dependence on that
clause, scil. ὥστε μὴ ἔχειν ἐλπίδα, 30
that you had no (covenanted) hope,'
spem promissioni respondentem,'
(Beng., comp. Harl.), -for (a) the ab-
sence of the article shows that rida
cannot here be in any way limited,
but is simply hope' in its most gene-
ral meaning, and (b) µǹ can be no
further pressed than as simply refer-
ring to the thought and feeling of the
subject introduced by μvnμoveÚete,
μνημονεύετε,
ver. II, 'having (as you must have
felt) no hope;' comp. Winer, Gr. §
55. 5, p. 428, Herm. Viger, No. 267,
and the good collection of exx. in
Gayler, Partic. Neg. ch. IX. p. 275
sq. On the general use in the N.T. of
un with participles, see notes on I
Thess. ii. 15.
ἄθεοι ἐν τῷ
§évoi tŵv Sia@nkŵv] 'strangers from
ξένοι διαθηκών]
the covenants;' second and more spe-
cializing part of the first explanatory
clause. The gen. after ¿évos is not
due to any quasi-participial power
(Eadie), but belongs to the category
of the (inverted) possessive gen., (Bern-
hardy, Synt. III. 49, p. 171), or Kóσμw] 'without God in the world ;'
perhaps rather to the gen. of 'the objective negation (å being here equiv.
point of view,' ('extraneos quod ad to où with an adj., Harl.; see, how-
pactorum promissiones attinet,' Beza); ever, Gayler, Partic. Neg. p. 35),
see Scheuerl. Synt. § 18. 3, a, p. 135. forming the climax and accumulation
The use of the plural dialîkaɩ must of the misery involved in xwpis
not be limited, either here or Rom. Χριστοῦ; they were without church
ix. 4, to the two tables of the law and without promise, without hope
(Elsn., Wolf), nor again unnecessarily and, in the profane wicked world (¿v
extended to God's various covenant-
τῷ κόσμῳ being in contrast to πολιτ.
promises to David and the people τοῦ ᾿Ισρ., and like it ethical in its
(comp. De W.), but appears simply to reference),—without God. "A0eos may
refer to the several renewals of the be taken either with active, neuter,
covenant with the patriarchs: see or passive reference, i.e. either deny-
esp. Wisdom xviii. 22, öρкous πатéрwving (see exx. Suicer, Thes. s.v.), igno-
TATÉρWV
καὶ διαθήκας, 2 Macc. viii. 15, τὰς rant of (Gal. iv. 8; 'nesciebatis
πρὸς τοὺς πατέρας αὐτῶν διαθήκας ; Deum, Ath., ἔρημοι τῆς θεογνωσίας,
comp. Rom. xv. 8. The great Mes- Theod., comp. Clem. Alex. Protrept.
sianic promise (Gen. xiii. 15, xv. 18, 14), or forsaken by God (Soph. Ed.
xvii. 8; Chrys., Theophyl.) was the Rex, 661, d0eos, äpiλos): the last
subject and substratum of all.
meaning seems best to suit the pas-
¿λπída µǹ ëxovтes] 'not having hope,' sive tenor of the passage, and to en-
Auth., 'spem non habentes,' Vulg., hance the dreariness and gloom of the
Clarom., comp. Syr.; general conse- picture. On the religious aspects of
+
46
EPHESIANS II. 12-14.
ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ· 13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ,
ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγγὺς ἐγενήθητε ἐν τῷ αἵματι
τοῦ Χριστοῦ. 14 αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας
heathenism, see the good note of
Harless in loc..
13. vovl dé] 'But now; in anti-
thesis to τῷ καιρῷ ἐκείνῳ, ver. 12.
ἐν Χρ. Ἰησοῦ] ' in Christ JESUS,
prominent and emphatic; standing in
immediate connexion with vuví (not
¿yevýonte, Mey.), which it both qua-
lifies and characterizes, and forming
a contrast to xwpis Xp., ver. 12. The
addition of 'Inooû, far from being an
argument against such a contrast
(Mey.), is, in fact, almost confirma-
tory of it. Such an addition was
necessary to make the circumstances
of the contrast fully felt. Then, they
were xwpis Xp., separate from and
without part in the Messiah,-
they were not only ἐν Χριστῷ but ἐν
Χριστῷ Ἰησοῦ, in a personal Saviour,
-in One who was no longer their
future hope, but their present salva-
tion. The personal reference is appro-
priately continued by ἐν τῷ αἵματι, -
not merely auroû, but roû Xp.; He
who poured out His blood, Jesus of
Nazareth, was truly Christ.
¿yyùs ¿yevýonte] 'became nigh,' were
brought nigh to God's holy and
spiritual πολιτεία ; οἳ μακρὰν ὄντες τῆς
πολιτ. τοῦ Ἰσρ., τῆς κατὰ Θεὸν ἐγγὺς
ἐγενήθητε, cum.
On the passive
form ¿ycvý0. see notes on ch. iii. 7,
and on the use of the words μaкρàv
and eyyus in designating Gentiles and
Jews (compare the term προσήλυτοι),
see the very good illustrations of
Schoettgen, Hor. Heb. Vol. 1. p. 761
sq. and of Wetst. in loc.; comp. also
Isaiah lvii. 19, Dan. ix. 7, and Valck.
on Acts. ii. 39 (cited by Grinfield,
Schol. Hell.).
The order
¿yev, éyyùs is adopted by Lachm. with
AB; mss.; Aug., Vulg., Goth., al.,
but seems due to a mistaken correc-
tion of the emphatic juxtaposition
μακρὰν ἐγγύς.
ἐν τῷ
αἵματι] by the blood; ἐν having
here appy. its instrumental force; see
Winer, Gr. § 48. a, p. 346. No very
precise distinction can be drawn
between this use and διὰ τοῦ αἵμ. ch.
i. 7. We may perhaps say the latter
implies mediate and more simple, the
former, immanent instrumentality;
comp. Jelf, Gr. § 622. 3, Winer, l.c.
P. 347 note, and notes on 1 Thess. iv.
18.
14. αὐτὸς γάρ] 'For He—and
none other than He;' confirmatory
explanation of ver. 13, the emphasis
resting, not on elpývn nµŵv (De W.),
but, as the prominent position of ev
Χρ. Ιησ. and repetition of Χριστοῦ,
ver. 13, seem decisively to show, -on
autós, which is thus no mere otiose
pronoun (comp. Thiersch, de Pentat.
p. 98), but is used with its regular
and classical significance; see Winer,
Gr. § 22. 4, obs. p. 135, and comp.
Herm. de Pronom. airós, ch. x.
eiρývn nµŵv] 'our Peace.' Though
the context, and participle defining
¿ Tońσas seem very distinctly to
prove that elpývn is here used in some
degree 'per metonymiam' (comp. I
Cor. i. 30, Col. i. 27), and so in a sense
but little differing from είρηνοποιός
(Usteri, Lehrb. II. 2, p. 253), the
abstract subst. still has and admits of
a fuller and more general application.
Not only was Christ our Pacificator,'
but our 'Pax,' the true Di To
(Isaiah ix. 6), the very essence as well
as the cause of it; comp. Olsh. in loc.
Thus considered, eipývn seems to have
here its widest meaning,-not only
peace between Jew and Gentile, but
EPHESIANS II. 14, 15.
47
Tà
τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας,
15 τὴν ἔχθραν, ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν
also between both and God. In ver.
15 the context limits it to the former
reference; in ver. 17 it reverts to its
present and more inclusive reference.
тà åµþóтepa] 'both,' Jews and Gen-
tiles ; explained by τοὺς δύο and τοὺς
ἀμφοτέρους, ver. 15, 16. We have
here no ellipsis of γένη, ἔθνη κ.τ.λ.,
but only the abstract and generalizing
neuter; see exx. in Winer, Gr. § 27.
5, p. 160.
Kat] 'and,' sc.
'namely;' the particle having here
its explanatory force; see Fritz. Rom.
ix. 23, Vol. II. p. 339, Winer, Gr. §
53. 3. obs. p. 388, and notes on Phil.
iv. II.
τὸ μεσότοιχον τοῦ
opayµoû] 'the middle wall of the fence
or partition,' scil. between Jew and
Gentile. The genitival relation has
been differently explained. There is
of course no real (Pisc.) or virtual
(Beza) interchange of words for Tov
φρ. τοῦ
ÓP. TOû µEσOT.; nor does тoû opayμoû
appear to be here either (a) a gen.
of the characterizing quality, scil. rd
διαφράσσον, τὸ διατειχίζον (Chrys. I,
Harl.; comp. Clem. Alex. Strom. VI.
13, p. 793, τὸ μεσότοιχον τὸ διορίζον)
or (b) a gen. of identity, 'the middle-
wall which was or formed the φραγμός
(Mey.), but either (c) a gen. of origin,
тò åπÒ Óраyμoû (Chrys. 2), or still
more simply (d) a common possessive
gen., 'the wall which pertained to,
belonged to the fence,'-a use of the
case which is far from uncommon in
the N.T., and admits of some latitude
of application; comp. Donalds. Gr. §
454. aaα, p. 481 sq.
exact reference of the payuòs (220)
Buxtorf Lex. s. v. Vol. I. p. 1447) is
also somewhat difficult to fix, as both
εἰρήνη and ἔχθρα (ver. 15) and indeed
the whole tenor of the passage seem
to imply something more than the
The
|
relations of Jews and Gentiles to each
other, and must include the relations
of both to God; comp. Alf. in loc.
If this be so, the ppayuòs would seem
to mean the Law generally (Zonaras,
Lex. p. 1822), not merely the cere-
monial law (Neander, Planting, Vol.
I. p. 49, ed. Bohn), nor the 'discri-
men præputii' (Beng.) but the whole
Mosaic Law, esp. in its aspects as a
system of separation; comp. Chrys.
in loc., who appositely cites Isaiah v.
2.
Whether there is any direct refe-
rence to the ἑρκίον δρυφάκτου λιθίνου
(Joseph. Antiq. XV. II. 5) between
the courts of the Jews and Gentiles
(Hamm.) is perhaps doubtful; see
Meyer. We may well admit, how-
ever, as indeed the specific and so to
say localizing payuòs seems to sug-
gest, an allusion both to this and to
the veil which was rent (Matth.
xxvii. 51) at our Lord's crucifixion ; the
former illustrating the separation be-
tween Jew and Gentile, the latter be-
tween both and God. As it has been
well remarked, the temple was, as it
were, a material embodiment of the
law, and in its very outward structure
was a symbol of spiritual distinctions;
see Stier in loc. p. 322, 323.
15. τὴν ἔχθραν] ' the emmity;
ponenda hic vπoσтyμý,' Grot.; in
apposition to, and a further explana-
tion of τὸ μεσ. τοῦ φρ., “to wit, the
root of the enmity ('parietem, qui
est odium,' Eth.) between Jew and
Gentile, and between both and God.
The exact reference of ex@pav has
been greatly debated. That it cannot
imply exclusively (a) the enmity of
Jews and Gentiles against God'
(Chrys.), seems clear from the fore-
going context (comp. 8 Tońσas Tà
ȧupórepa ev, ver. 14), in which the
48
EPHESIANS II. 15.
iva
eis
ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς
enmity between Jew and Gentile is
distinctly alluded to. That it also
cannot denote simply (b) 'the reci-
procal enmity of Jew and Gentile'
(Meyer, comp. Usteri, Lehrb. II. 2. I,
p. 253), seems also clear from its
appositional relation to μεσ. τοῦ φρ.,
from the preceding term elpývn, and
from the subsequent explanation
afforded by τὸν νόμον τῶν ἐντ. κ.τ.λ.
The reference then must be to both,
sc. to the exopa which was the result
and working of the law regarded as a
system of separation, the enmity
due not only to Judaical limitations
and antagonisms, but also and, as the
widening context shows, more espe-
cially, to the alienation of both Jew
and Gentile from God; ἑκατέραν
ἔχθραν καὶ ἑκάτερον μεσότοιχον έλυσε
XρiσTòs Ó Оeòs ηµŵv, Phot. ap. ŒŒcum.
This though not distinctly put forward
in ed. 1, and peremptorily rejected by
De W. and Mey., seems, on reconsi-
deration, the only explanation that
satisfies the strong term ἔχθρα, and
the very inclusive context.
ἐν τῇ σαρκὶ αὐτοῦ] in His crucified
flesh; comp. Col. i. 22, év tậ owμati
σώματι
('Fleisches-lebens'); comp. Schulz,
Abendm. p. 95 sq. This is doubtful :
the context appears to refer alone to
His death; comp. ver. 13, V Tậ
αἵματι, ver. 16, διὰ τοῦ σταυροῦ. On
the distinction between the ràpέ and
the σῶμα (the σὰρξ δοθεῖσα) of Christ,
comp. Lücke on John vi. 51, Vol. II.
p. 149 sq.
τὸν νόμον τῶν
ἐντ. ἐν δόγμ.] “ the law of ordinances
expressed in decrees,' scil. 'the law of
decretory ordinances;' comp. Col. ii. 14.
The Greek commentators join ἐν δόγμ.
with καταργ., referring δόγματα (scil.
τὴν πίστιν, Chrys., τὴν εὐαγγελικὴν
didaokaλlav, Theod.) to Christian doc-
trines: this meaning of dóyμa in the
N. T. is, however, untenable. Har-
less (comp. Syr.) retains the same
construction, but regards év dóyu. as
defining the sphere in which the action
of Christ's death was manifested, 'on
the side of, in the matter of decrees.'
This is plausible, and much to be pre-
ferred to Fritzsche's expl. 'nova præ-
cepta stabiliendo' (Dissert. ad 2 Cor.
p. 168); still the article (roîs dbyµ.)
seems indispensable, for, as Winer
observes (Gr. p. 250, ed. 5) both the
law and the side or aspect under which
it is viewed are fairly definite. We
retain, therefore, the ordinary expla-
nation, according to which ev dóyμ.
is closely united with τῶν ἐντολῶν,
and therefore correctly anarthrous;
see Winer, Gr. § 20. 2, and notes ch.
i. 15. The gen. evroλ. thus serves to
express the contents (Bernhardy, Synt.
III. 45, p. 163), èv dóyμ. the definite
mandatory form ('legem imperiosam,'
Erasm.) in which the evroλal were ex-
pressed; see Tholuck, Beiträge, p. 93
sq., and esp. Winer, Gr. § 31. 10. obs.
1. p. 196 (ed. 6), but more fully in ed.
5, p. 250.
ἵνα τοὺς δύο
τῆς σαρκὸς αὐτοῦ, διὰ τοῦ θανάτου. These
words cannot be connected with Thy
ěx@pav (Arm., Chrys., Cocc.), as in
such a case the article could not be
dispensed with even in the dialect of
the N. T., but must be joined as a
specification of the manner, or perhaps
rather of the instrument—either (a)
with καταργήσας, to which this clause
is emphatically prefixed (ed. 1, De W.,
Mey.), or perhaps more naturally (6)
with Aúoas (Syr., Æth., Theod.,
Theoph., Ecum.), to which it subjoins
an equally emphatic specification.
Stier (comp. Chrys.) extends the ref.
of capέ to Christ's incarnate state
and the whole tenor of His earthly life | K.T.A.] that He might make the two
EPHESIANS II. 15, 16.
49
ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, 16 καὶ ἀποκαταλλάξῃ
τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ Θεῷ διὰ τοῦ σταυροῦ,
in Himself into one new man,' pur-
pose of the abrogation; peace between
Jew and Gentile by making them
(οὐκ εἶπε, μεταβάλῃ᾽ ἵνα δείξῃ τὸ
ẻvepyès toû yevoµévov, Chrys.) in Him-
self, in His person (not di kavтoû,
Chrys.), into-not merely one man,
but one new man; eva àvýveyke Oav-
ἀνήνεγκε θαυ
μαστόν, αὐτὸς τοῦτο πρῶτον γενόμενος,
Chrys. Meier's assertion that kawòs
has here no moral significance is ob-
viously untenable: comp. ch. iv. 24,
and notes in loc. The reading is
slightly doubtful.
Lachm. adopts
avtŵ with ABF ; 10 mss.; Procop.,—a
more difficult reading, but appy. less
strongly attested than caur [DEG
KL; bulk of mss.], and not impro-
bably due to the frequent confusion
between the oblique cases of avròs and
those of the reflexive pronoun.
πolŵν eiρývηv] 'so making peace,' scil.
between Jews and Gentiles, and be-
tween both and God, πρὸς τὸν Θεόν,
kal æpòs ảλλýλovs, Chrys.; contrast
τὴν ἔχθραν, ver. 15. It may be ob-
served that the aorist is not used (as
in ver. 16), but the present: the
'pacificatio' is not mentioned as in
modal or causal dependence on the
'creatio,' but simply as extending over,
and contemporaneous with the whole
process of it: comp. Scheuerl. Synt.
§ 31. 2. a, p. 310.
• and
16. καὶ ἀποκαταλλάξῃ]
might reconcile us;' parallel purpose
to the foregoing, and stated second
in order, though really from the
nature of the case the first; the divine
procedure being, as De W. observes,
stated regressively, ἵνα κτίσῃ.
ἵνα ἀποκατ.
ἀποκτείνας. The
double compound ảπoкαт. is used only
here and Col. i. 20, 21. In both cases
ȧrò does not simply strengthen (e.g.
•
E
ἀποθαυμάζω, ἀπεργάζομαι, Meyer,
Eadie), but hints at a restoration to a
primal unity, 'reduxerit in unum gre-
gem,' Calv.; comp. ver. 13, and Winer,
de Verb. Comp. IV. p. 7, 8. Chrys. gives
rather a different and perhaps doubtful
turn, δεικνὺς ὅτι πρὸ τούτου ἡ άνθρω
πίνη φύσις εὐκατάλλακτος ἦν, οἷον ἐπὶ
τῶν ἁγίων καὶ πρὸ τοῦ νόμου.
The
profound dogmatical considerations
connected with катаλλayǹ (alike active
and objective, and passive and subjec
tive, comp. 2 Cor. v. 18 with ib. 20)
are treated perspicuously by Usteri,
Lehrb. II. I. I, p. 102 sq.: see also
Jackson, Creed, Book x.49. 3, Pearson,
ibid. Vol. I. p. 430 sq. (Burton).
év évì σúµati] 'in one (corporate)
body,' scil. in the Church. The refe-
rence to the human σῶμα τοῦ Χρ.
(Chrys.) is plausible, but on nearer
examination not tenable. Had this
been intended, the order (comp. the
position of ἐν τῇ σαρκὶ αὐτοῦ) would
surely have been different, if only to
prevent this very connexion of TOÙS
ἀμφοτ. and ἐνὶ σώμ. which their pre-
sent juxtaposition so obviously sug-
gests. Moreover, the query of B.
Crus., why Christ's human body
should be here designated ἓν σῶμα,
has not been satisfactorily answered,
even by Stier: the application of it to
the mystical body is intelligible and
appropriate, comp. ch. iv. 4. 'Ev
does not thus become equivalent to
eis, but preserves its proper meaning :
they were κτισθέντας εἰς ἕνα ἄνθρ.;
thus Kriolévтas, Christ reconciles them
both ἐν ἑνὶ σώμ. (scil. ὄντας, Olsh.) to
God: see Winer, Gr. § 50. 5, p. 370.
ȧTOKTEívas] 'having slain,' i.e. ‘after
He had slain;' temporal participle,
standing in contrast with roŵv, ver.
15. The use of the particular word
50
EPHESIANS II. 16-18.
ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ. 17 καὶ ἐλθὼν εὐηγγελίσατο
εἰρήνην ὑμῖν τοῖς μακρὰν καὶ
has evidently been suggested by dià
σταυροῦ ; not λύσας, not ἀνελών, but
άπоктelvas, 'quia crux mortem adfert,'
Grot.; and thus in the words, though
not the application of Chrys., σTe
μηκέτι αὐτὴν ἀναστῆναι. The ἔχθρα
here specified is not merely and exclu-
sively the enmity between Jew and
Gentile (comp. ed. 1), but also, as in
ver. 15, and here even still more dis-
tinctly and primarily, the enmity be-
tween both and God; μᾶλλον πρὸς
τὸν Θεόν· τὸ γὰρ ἑξῆς τουτο δηλοί,
Chrys., comp. Alf. in loc.
¿v auTậ] 'in it,' scil. 'upon it,
Hamm.-not 'in corpore suo,'Bengel; |
see Col. ii. 15 and notes in loc. In
FG; Vulg. ('in semet ipso'), Syr.-
Philox., and several Latin Ff., we
find év éaur; the reading probably
owes its origin and support to the
reference of ev oŵua to Christ.
17. Kal éλ0óv]' And having come,
&c.;' not 'and came' (Auth.), as this
obscures the commencement of the
new sentence (see Scholef. Hints, p.
100), nor and coming' (Eadie), as the
action described by ev is not here
contemporaneous with, but prior to
that of evŋyyeλíoaтo; comp. Bern-
hardy, Synt. x. 9, p. 382. This verse
seems clearly to refer back to ver. 14,
αὐτὸς γάρ κ.τ.λ., there being, as B.
Crus. suggests, a faint apposition be-
tween Xp. éσтw elрývn, ver. 14, and
εὐηγγελ. εἰρήνην, ver. 17 ; still, as ver.
15 and 16 cannot be considered paren-
thetical, the connexion is carried on
by kai, and the verse is linked with
what immediately precedes. Ελθὼν
thus following ἀποκτείνας will more
naturally refer to a spiritual advent
(see esp. Acts xxvi. 23), or a mediate
advent in the person of His Apostles,
than to our Lord's preaching when on
ὅτι
εἰρήνην τοῖς ἐγγύς, 18 ÖTL
eipń-
earth; comp. Acts xxvi. 23. The
participle λov (no mere redundancy,
Raphel, Annot. Vol. II. p. 471) in fact
serves to give a realistic touch to the
whole group of clauses; 'Christ is our
peace ; yes, and He came and by His
Spirit and the mouths of His Apostles
He preached it ;' see Hofm. Schriftb.
Vol. II. 1, p. 338.
νην] ' peace, not only τὴν πρὸς τὸν
Θεόν (Chrys.), but also τὴν πρὸς ἀλλή
Mous; see notes ver. 14. The repe-
tition of eiρývηv is rightly maintained
by Tisch. with ABDEFG; mss.;
Vulg., Clarom., Goth., Copt., Æth.,
Arm., and many Ff.
It gives an
emphasis and solemnity to the pas-
sage, which is here (though denied by
Stier, p. 370, comp. Bengel) especially
appropriate. Meyer compares Rom.
iii. 31, viii. 15.
18. ὅτι δι' αὐτοῦ] ' seeing that
through Him,' not merely explana-
tory, 'to wit, that we have,' (Baumg.),
nor yet strongly causal, 'because we
have,' (Beng.), but with somewhat
more of a demonstrative or confirma-
tory force, as it is a fact that, &c.;'
compare 2 Cor. i. 5, and see notes on
2 Thess. iii. 7. The 'probatio,' as
Calvin observes, is 'ab effectu;' the
principal moment of thought, how-
ever, does not rest on exoμev, on the
reality of the possession (Harl.), or on
any appeal to inward experience, 'for
is it not so?' (Stier), but, as the order
suggests, on di' avroû, on the matter
of fact that it was 'through Him,
and none but Him' that we have this
προσαγωγή. For a sound sermon on
this text see Sherlock, Serm. XVI. Vol.
I. p. 288 sq. (ed. Hughes). ἔχομεν]
we are having,' present; the action is
still going on: contrast ἐσχήκαμεν,
Rom. v. 2, where the reference is to
EPHESIANS II. 18, 19.
51
•
δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ Πνεύ
ματι πρὸς τὸν πατέρα. 19 ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ
the period when they became Chris-
tians, and where, consequently, the
προσαγωγή is spoken of as a thing
past.
τὴν προσαγωγήν] |
our introduction, admission,' 'quia
ipse adduxit,' Eth.; not intransi-
tively, either here or Rom. v. 2, scil.
'access,' Auth., 'accessum,' Vulg.,
adventum (dshini), Copt., 'atgagg,'
Goth.,—but transitively, 'adeundi co-
piam,' 'admissionem,' the latter being
the primary and proper meaning of the
word; see Meyer on Rom. v. 2, and
comp. (appy.) Xen. Cyrop. VII. 5. 45,
τοὺς ἐμοὺς φίλους δεομένους προσαγω
yîs, ib. I. 3. 8, and the various appli-
cations of the word in Polybius, e.g.
Hist. I. 48. 2, τῶν μηχανημάτων προ,
XIV. IO. 9, τῶν ὀργάνων. Christ is
thus our προσαγωγούς to the Father ;
οὐκ εἶπεν “πρόσοδον᾽ ἀλλὰ ‘προσαγω
γήν, οὐ γὰρ ἀφ' ἑαυτῶν προσήλθομεν,
ἀλλ᾽ ὑπ᾽ αὐτοῦ προσήχθημεν, Chrys.
on ver. 21; see 1 Pet. iii. 18, ïva ǹµâs
προσαγαγῇ τῷ Θεῷ. There may pos-
sibly be here (less probably, however,
Rom. v. 2) an allusion to the poσɑ-
ywyeùs ('admissionalis,' Lampridius,
Sever. 4) at Oriental courts, Tholuck,
Rom. 1. c., and Usteri, Lehrb. II. 1.
1, p. 101; at any rate, the supposi-
tion does not merit the contempt with
which it has been treated by Rückert.
The uses of προσαγωγή are well illus-
trated by Wakefield, in Steph. Thes.
s.v. Vol. II. p. 86 (ed. Valpy), and by
Bos, Obs. Misc. 35, p. 149 sq.
ἐν ἔνι Πνεύματι] in one Spirit, con-
mon to Jew and Gentile;' not for diá,
(Chrys.; comp. Ecum., Calv., al.),
but, as usual, 'united in' (Olsh.); |
comp. 1 Cor. xii. 13. The Holy
Spirit is, as it were, the vital sphere
or element in which both parties have
their common προσαγωγή to the
Father. The mention of the three
Persons in the blessed Trinity, with
the three prepp. dɩá, év, πpós, is espe-
cially noticeable and distinct.
LKOL
19. ǎpa ovv] 'Accordingly then,'
'so then,' 'rebus ita comparatis igitur :'
conclusion and consequence from the
declarations of ver. 14-18, with a
further expansion of the ideas of ver.
13. On the use of ǎpa ovv, see notes
on Gal. vi. 10, and comp. Rom. v. 18,
vii. 3, 25, viii. 12, ix. 16, 18: in all
these cases the weaker ratiocinative
force of apa is supported by the col-
lective oûv. This union of the two
particles is not found in classical
Greek, except in the case of the inter-
rogative form âpa; see Herm. Viger,
No. 292.
ξένοι καὶ πάρ-
oikoɩ] 'strangers and sojourners;'
'peregrini atque incolæ,' Cic. Offic. 1.
34. The two expressions seem to con-
stitute a full antithesis to συμπολῖται,
and to include all who, whether by
national and territorial demarcation,
or by the absence of civic privileges,
were not citizens. Пápokos then is
here (comp. Acts vii. 6, 29, 1 Pet. ii.
II) simply the same as the classical
μέτοικος (a form which does not occur
in the N. T., and only once, Jer. xx.
3, in the LXX), and was probably
its Alexandrian equivalent. It is
used frequently in the LXX, in 11
passages as a translation of, and in
9 of in: 'accolas fuisse dicit gen-
tiles quatenus multi ex illis mora-
bantur inter Judæos, .non tamen
iisdem legibus aut moribus aut reli-
gione utentes,' Estius. Harless (after
Beng.) regards πáp. as in antithesis to
οἰκεῖοι, ξένοι to συμπολῖται, the former
relating to domestic, the latter to civic
privileges: this is plausible,—see Lev.
xxii. 10 sq., Ecclus. xxix. 26 sq.,-—but
...
E
2
52
EPHESIANS II. 19, 20.
πάροικοι, ἀλλ᾽ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ
Θεοῦ, 20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστό
20. 'Inσoû Xploтoû] So CDEFGKL; many Vv.; Orig. (1) and many Ff.;
Chrys. (text) omits 'Ino. (Rec., Griesb., Scholz, De W., Meyer). Tisch. inverts
the order with AB; Vulg., Goth., Copt.; Orig. (2), Theophyl.; Ambrosiast.,
August. (frequently), and many others (Rück., Lachm., Alf.). The evidence
of the seven uncial MSS. seems to preponderate.
owing to the frequent use of πάροικος
simply for μérokos, not completely de-
monstrable.
An allusion to pro-
selytes (Whitby) is certainly contrary
to the context: see ver. II sq.
σvvroλîraι, though partially vindi-
cated by Raphelius, Annot. Vol. II.
p. 472, belongs principally to later
Greek, e.g. Ælian, Var. Hist. III.
44, Joseph. Antiq. XIX. 2. 2; but also
Eur. Heracl. 826; see Lobeck, Phryn.
p. 172. The tendency to compound
forms without an adequate increase of
meaning is appy. a very distinct cha-
racteristic of 'fatiscens Græcitas ;'
comp. Thiersch, de Pentat. II. 1, p.
83.
With regard to the ortho-
graphy we may observe that the form
σUVTOλ. is adopted by Tisch. (ed. 7)
with AB¹CDEFG, and must appy.
be adopted, as supported by such
very distinctly preponderating uncial
authority; see Tisch. Prolegom. p.
τῶν ἁγίων] ' the
XLVII.
saints;' not inclusively the holy 'of
all times and lands' (Eadie), for the
mention of the πολιτεία τοῦ Ἰσρ., ver.
12, is distinct and specific; nor ex-
clusively the Jews as a nation
(Hamm.), or the saints of the Old
Testament (Chrys.), for this the nature
of the argument seems to preclude,—
but, the members of that spiritual
community in which Jew and Gentile
Christians were now united and incor-
porated, and to which the external
theocracy formed a typical and pre-
paratory institution. The expression
is further heightened and defined by
οἰκεῖοι τοῦ Θεοῦ. On this use of
olkeîos, see notes on Gal. vi. 10, and
for a good sermon on this text, Beve-
ridge, Serm. XLVIII. Vol. II. p. 381
8q.
20. ἐποικοδομηθέντες] built up,
'superædificati,' Vulg.; the prepo-
sition being not otiose, but correctly
marking the super-position, super-
structure; comp. 1 Cor. iii. 10, 12,
14, Col. ii. 7. The accus. is not used
here (as in I Cor. iii. 12) because the
idea of rest predominates over that of
motion or direction. That the dat.
rather than the gen. of rest is here
used, can hardly be said to be 'purely
accidental' (Meyer), as the former
denotes absolute and less separable,
the latter partial and more separable
super-position; see esp. Donalds. Gr.
§ 483. a, Krüger, Sprachl. 11. § 68.
41. I. Though this distinction must
not be over-pressed in the N. T. (see
Luke iv. 29), or even in classical
writers (see exx. in Rost u. Palm,
Lex. s.v. èri, II. Vol. I. p. 1035), it
still appears to have been correctly
observed by St. Paul. The reading
ἐπὶ τοῖς οὐρανοῖς, ch. i. το (Lachm.),
which would apparently form an ex-
ception in this very Ep., is of doubt-
ful authority.
τῶν ἀποστόλων καὶ προφητῶν] ‘of
the Apostles and Prophets.' Two
questions of some interest present
themselves, (1) the nature of the gen.;
(2) the meaning of πроηтŵν. With
regard to (1) it may be said, that
though the gen. of apposition, (Oeµéλcos
οἱ ἀπόστ. καὶ οἱ προφ., Chrys., comp.
Theoph., cum.) is perfectly tenable
EPHESIANS II. 20.
53
λων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ
The
on grammatical grounds, (compare
Winer, Gr. § 59. 8, p. 470), and
supported by the best ancient com-
mentators, all exegetical considera-
tions seem opposed to it.
Apostles were not the foundations
(Rev. xxi. 14 is not, like the present,
a dogmatical passage, see Harl.), but
laid them; see 1 Cor. iii. 10. The
gen. will therefore more probably be a
gen. subjecti, not however in a pos-
sessive sense (Calv. 2, Cocc., Alf.), as
this seems tacitly to mix up the Ocμé-
θεμέ
λιος and the ἀκρογων. (comp. Jackson,
Creed, XI. 5. 2), but simply as a gen.
of the agent or originating cause
(Scheuerl. Synt. § 17. 1, p. 125; see
on Thess. i. 6): what the Apostles and
prophets preached formed the eµéxios;
comp. Rom. xv. 20, Heb. vi. 1. Thus
all seems consistent, and in accordance
with the analogy of other passages :
the doctrine of the Apostles, i.e. Christ
preached, is the eµéλios; Christ per-
sonal (αὐτ. Ιησ. Χρ.) the ἀκρογωνιαῖος ;
Christ mystical the πλńрwμa; comp.
ch. i. 23.
(2) That the prophets
of the New (Grot. al.) and not of the
Old Testament (Chrys., Theod.) are
now alluded to, seems here rendered
highly probable by the order of the
two classes (arbitrarily inverted by
Calv., and insufficiently accounted for
by Theod.),-by the analogous pas-
sages, ch. iii. 5. iv. 11,—by the known
prophetic gifts in the early Church, 1
Cor. xii. 16, al.,—and still more by
the apparent nature of the gen. sub-
jecti; see above. No great stress can
be laid on the absence of the article:
this only shows that the Apostles and
Prophets were regarded as one class
(Winer, Gr. § 19. 4. d, p. 116), not
that they were identical (Harl.):
Sharp's rule cannot be regularly ap-
plied to plurals; see Middleton, Art.
III. 4. 2, p. 65 (ed. Rose). This pro-
minence of 'prophets' has been urged
by Baur (Paulus, p. 438) as a proof of
the later and Montanist origin of this
Ep. surely deúтepov πρopýtas, 1 Cor.
xii. 28, is an indisputable proof that
such a distinct order existed in the
time of St. Paul. On the nature of
their office, see notes on ch. iv. II.
ȧкρоywvialov] 'head-corner stone;'
ἀκρογωνιαίου]
ἀκρογων. scil. λίθου ; summus angu-
laris lapis is dicitur qui, in extremo
angulo fundamenti positus, duos pa-
rietes ex diverso venientes conjungit
et continet,' Estius: comp. Psalm
cxviii. 22, Jer. li. 26 (Heb.), Isaiah
xxviii. 16, Matth. xxi. 42, 1 Pet. ii.
6. In 1 Cor. iii. 11, Christ is repre-
II,
sented as the Deμéλos: the image is
slightly changed, but the idea is the
same,-Christ is in one sense the sub-
stratum and in another the binding-
stone of the building ; ὁ λίθος ὁ ἀκρ.
καὶ τοὺς τοίχους συνέχει καὶ τοὺς θεμε
Xious, Chrys.; see Suicer, Thes. s. v.
and Vol. II. p. 242. On the doctrinal
meaning and application of this attri-
bute of Christ, see the excellent discus-
sion of Jackson, Creed, XI. 51 sq.
avтoû 'Inσ. Xp.] 'Jesus Christ Him-
self,' no human teachers; the pronoun
being obviously referred not to θεμε
Xiw ('angulari ejus,' Beng.) or to
ȧkρоywν., as possibly Vulg. ('ipso
summo angulari lapide Chr. Jesu'),
but to Christ; so rightly Auth., Syr.,
Clarom., and appy. Goth.; Copt.,
Ath., Arm. omit. The art. before
'Ino. Xp. (the absence of which is
pressed by Beng.) may not only be
dispensed with (see Luke xx. 42), but
would even, as Harl. suggests, be here
incorrect; it would strictly then be
'He Himself, viz. Christ' (see Fritz.
Matth. iii. 4, p. 117), and would imply
a previous mention of Christ; whereas
Christ is mentioned for the first time
in the clause, and as in emphatic con-
54
II. 20, 21.
EPHESIANS
Χριστοῦ,
21 ἐν ᾧ πᾶσα
trast with those who laid the founda-
tions; see Stier in loc., p. 394.
21. ¿v ] 'in whom;' further and
more specific explanation of the pre-
ceding clause; the pronoun referring,
not to ȧkpoywvialy (Ecum.), but to
Ιησ. Χρ.; ὁ τὸ πᾶν συνέχων ἐστὶν ὁ
Xplorós, Chrysost.
πᾶσα
olkodoμh] 'all the building;
ܒܢܝܢܐ
[totum ædificium]
€
Syr.,
omne illud æd.,' Copt., Arm. (with
the distinctive n), Syr. Phil. There is
here some difficulty owing to the
omission of the article; the strictly
grammatical translation of πᾶσα οἰκοδ.
(scil. 'every building') being wholly
irreconcileable with the context, which
clearly implies a reference to one
single building. Nor can it be readily
explained away; for Tâσa oik. can
never mean 'every part of the build-
ing' (Chrys.), nor can oikod. (per se)
be regarded as implying 'a church'
(Mey.). We seem, therefore, com-
pelled either to adopt the reading of
Rec., and insert [with AC; many
mss.; Chrysost. (text), Theoph., but
opp. to BDEFGKL; majority of
mss.; Clem., al.], or, with more pro-
bability, to class oikodoμn in the pre-
sent case with those numerous nouns
(see the list in Winer, Gr. § 19) which,
from referring to what is well known
and defined (e.g. râσa yî, Thucyd. II.
43, see Poppo in loc. p. 233) can, like
proper names, dispense with the art.
comp. râσa èπɩσтoλń, Ignat. Eph.
§ 12, Pearson, Vind. Ignat. II. 10. I,
and Winer, Gr. § 18. 4, p. 101. It
must be admitted that there appears
no other equally distinct instance in
the N.T. (Matth. ii. 3, Luke iv. 13,
Acts ii. 36, vii. 22, cited by Eadie,
are not in point, as being either exx.
οἰκοδομὴ συναρμολογουμένη
of proper names or abstract substt.),
nor appy. even in the Greek Penta-
teuch (most of the exx. of Thiersch.
Pentat. III. 2, p. 121, admit of other
explanations); still in the present
case this partial laxity of usage can
scarcely be denied. The late and
non-Attic form olkodoμń (Lobeck,
Phryn. p. 421, 487), used both for
οἰκοδόμημα and οἰκοδόμησις (Rost u.
Palm, Lex. s. v.), is here perhaps
adopted in preference to oîkos as less
distinctly implying the notion of a
completed building; see Harl. in
loc.
συναρμολογουμένη] fitly
framed together,' Auth., 'compagi-
nata,' Jerome; present part.; the
process was still going on.
verb συναρμολογ. (= συναρμόζειν) is
only found here and iv. 16. Wetst.
cites Anthol. III. 32. 4, йpμoλóynoe
τάφον.
aveɩ] 'groweth ;'
The rare
the present marking not only the
actual progress, but the normal, per-
petual, unconditioned nature of the
organic increase; see Scheuerl. Synt.
§ 32. 4, p. 339, 340. This increase
must undoubtedly be understood as
extensive (opp. to Harl.) as well as in-
tensive, and as referring to the
enlargement and development of the
Church, as well as to its purity or
holiness; comp. Thiersch, Apostol.
Church, p. 52 sq. (Transl.).
The
pres. ağw (more common in poetry)
is not found in the LXX, and in the
N. T. only here and Col. ii. 19.
ev Kuplo] 'in the Lord (Jesus Christ),'
the usual meaning of Kúp. in St. Paul's
Epp.; see Winer, Gr. § 19. 1, p. 113.
It is difficult to decide how these words
are to be connected; whether (a) with
aðέeɩ, Meyer; (b) with äycov, Harl.,
Usteri, Lehrb. II. I, p. 249, or (c) with
vaòv äɣlov (comp. Stier), to which it is
to be regarded as a kind of tertiary
EPHESIANS II. 21, 22.
55
22 év ậ
ἐν ᾧ καὶ ὑμεῖς συνοικο-
αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ,
δομεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι.
predicate; comp. Donalds. Gr. §489 sq.
Of these, (a) seems tautologous; (b)
gives perhaps a greater prominence to
the special nature of the holiness than
the context requires; (c), on the con-
trary, as the order shows (vaòv äɣ.,
not äy. vaov; comp. Gersdorf, Bei-
träge, V. p. 334 sq.), gives no special
prominence to the idea of holiness,
but defines almost, as a further predi-
cation of manner, how the whole
subsists and is realized,—' and it is a
holy temple in the Lord, and in Him
alone;' comp. notes on ver. II. On
this account, and from the harmony
with ev IIveúμarı, ver. 22, (c) is to be
preferred.
22. év ♣ kal iµeîs] 'in whom ye
also; further specification in ref. to
those whom the Apostle is addressing;
ev & not being temporal ('dum,' Syr.,
but not Philox.), nor referring to the
more remote vaòv év Kúp. (Eadie), but,
as in ver. 21, to the preceding év Kupių,
and kal with its ascensive and slightly
contrasting force (comp. notes on Phil.
iv. 12) marking the exalted nature of
the association in which the Ephesians
shared they also were living stones
of the great building; comp. Alf. in
loc.
συνοικοδομεῖσθε] * are
builded together; clearly not impera-
tive (Calv.), as St. Paul is evidently
impressing on his readers what they
are, the mystical body they actually
belong to, not what they ought to be.
The force of oùv appears similar to
that in σvvékλeɩσev, Gal. iii. 2 (see
notes), and to refer to the close and
compact union of the component
parts of the building. Meyer aptly
cites Philo, de Præm. § 20, Vol. II. p.
427 (ed. Mang.), oixíav ev ovvwkodo-
μημένην καὶ συνηρμοσμένην. The
comma after avvolkod. (Griesb.), which
would refer eis κατοικ. το αύξει,
does not seem necessary.
¿v IIveúµarı] ‘in the Spirit;' tertiary
predication ('and it is in the Spirit')
exactly similar and parallel to ev
Kupių, ver. 21. Two other transla-
tions have been proposed: (a) 'through
the spirit,' Auth., Theophyl., Meyer;
(b) 'in a spiritual manner,' opp. to
ἐν σαρκί; i.e. the κατοικ. is πνευμα
τικόν, not a ναὸς χειροποίητος, Acts
vii. 48 (Olsh.). Of these (a) violates
the apparent parallelism with ἐν Κυρ.,
and presupposes, in order to account
for the position of èv IIv., an emphasis
in it which does not seem to exist,
while again (6) introduces an idea not
hinted at in the context, and obscures
the reference to the Holy Trinity,
which here can scarcely be pronounced
doubtful. It has been urged by
Meyer, that in the interpr. here
adopted the 'continens' and 'con-
tentum' are confounded together; but
see Rom. viii. 9, and observe that the
second év refers rather to the act of
KaTolkeîv involved in the verbal subst.;
we are built in Christ, form a habita-
tion of God, and are so inhabited in
and by the influence of the Spirit ;'
see Alf. in loc., and comp. Hofm.
Schriftb. Vol. II. 2, p. 105 sq.
Lastly, no argument in favour of (6)
can be founded on the absence of the
article, as IIveûμa is used with the
same latitude as proper names: see
notes on Gal. v. 5, p. 83. The opinion
also there expressed against the dis-
tinction of Harless (h. 7.), between
the 'subjective' and 'objective' Holy
Spirit, seems perfectly valid. For a
practical sermon on this verse ('the
essence of religion a disposition to
God'), see Whichcote, Serm. XLVII.
Vol. II. p. 383.
56
III. 1, 2.
I,
EPHESIANS
So I
for
pray
you, be-
lieving ye know how God
revealed to me the mys-
tery of the call of the
Gentiles, and gave me
grace to preach it, that
III.
Τούτου χάριν ἐγὼ Παῦλος
ὁ δέσμιος τοῦ Χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν
τῶν ἐθνῶν—εἴγε ἠκούσατε τὴν οἰκονομίαν
men and angels might learn God's manifold wisdom. Faint not then at my troubles.
CHAPTER III. I. TOÚTOV XáρIV] | himself (1 Cor. iv. 9 sq.), the latter
χάριν]
"
For this reason,' 'hujus rei gratiâ,'
Vulg., Claroin. ; sc. 'because ye are
so called and so built together in
Christ.' The exact meaning of these
words will of course be modified by
the view taken of the construction.
Out of the many explanations of this
passage, two deserve attention. (a)
That of Syr. and Chrys., according to
which εἰμὶ is supplied after ὁ δέσμ.
'I. X., ò déoµios being the predicate,
-'I am the prisoner of the Lord,'
the prisoner κατ' ἐξοχήν (' multa enim
erat istius captivitatis celebritas,
Beza); τούτου χάριν then being for
the sake of this edification of yours,'
ch. ii. 22: (b) that of Theodoret, al.,
according to which ỏ déoμios is in
apposition, and the construction re-
sumed, ver. 14; τούτου χάριν then
implying on this account,' 'because
ye are so built together' (De W.),
or, more probably, as above, with
a wider ref. to the whole foregoing sub-
ject; ἀκριβῶς ἐπιστάμενος, καί τινες
ἦτε, καὶ πῶς ἐκλήθητε, καὶ ἐπὶ τίσιν
ἐκλήθητε, δέομαι καὶ ἱκετεύω τὸν τῶν
ὅλων Θεὸν βεβαιῶσαι ὑμᾶς τῇ πίστει,
Theodoret. The interpretation 'per
brachylogiam,' according to which,
déoμ. eiμ is to be supplied (Wiggers,
Stud. u. Krit. p. 841. p. 431 note,
Meyer, ed. 1), is so clearly untenable,
that Meyer (ed. 2) has now given it
up in favour of (a). This former
interpr. deserves consideration, but on
account of the virtual tautology in
τούτ. χάρ. and ὑπὲρ ὑμῶν,—the ana-
logy of ch. iv. I,-and still more the
improbability that St. Paul would
style himself ὁ δέσμιος, when he so
well knew others were suffering like
is to be preferred; see Winer, Gr. §
62. 4, p. 499. The recent explanation
of Wieseler, which makes ò déoμios to
be in apposition, but dispenses with
all assumption of a parenthesis, or of
an abbreviated structure is not very
satisfactory or intelligible; see Chron.
Synops. p. 446.
τοῦ Χρ.
'Inoôv] 'Of Jesus Christ,' scil. ´ whom
Christ and His cause have made a
prisoner,' Olsh.; gen. of the author
or originating cause of the captivity ;
comp. Philem. 13, δεσμοὶ τοῦ εὐαγγε
Xíov, and see Winer, Gr. § 30. 20,
obs. p. 170, Hartung, Casus, p. 17,
and notes on 1 Thess. i. 6.
ὑπὲρ ὑμ. τῶν ἐθνῶν] ' in behalf of you
Gentiles;' introductory of the subject
of the Apostle's calling as an Apostle
of the Gentiles, and resumed ver. 12.
2. eïye] 'if indeed,' 'as I may
suppose,' 'on the assumption that;'
gentle appeal, expressed in a hypo-
thetical form, and conveying the hope
that his words had not been quite for-
gotten. Etye is properly 'si quidem,'
and if resolved, 'tum certe si' (see
Klotz, Devar. Vol. II. p. 308); it
does not in itself imply the rectitude
of the assumption made (elye usur-
patur de re quæ jure sumpta cre-
ditur,' Herm. Viger, No. 310), but
derives that shade of meaning from
the context; see notes on Gal. iii. 4.
In the present case there could be no
real doubt; 'neque enim ignorare,
quod hic dicitur, poterant Ephesii,
quibus Paulus ipse evangelium plus-
quam biennio prædicaverat,' Estius ;
comp. ch. iv. 21, 2 Cor. v. 3, Col. i.
23. No argument, then, can be
fairly deduced from these words
EPHESIANS III. 2, 3.
57
τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς,
against the inscription of this Ep. to
the Ephesians (Mill, Prolegom. p. 9,
De Wette), nor can the hypothetical
form be urged as implying that the
Apostle was personally unknown to
his readers.
τὴν οἰκονομίαν
K. T. λ.] 'the dispensation of the grace
of God which was given to me, &c.'
In this passage two errors must be
avoided: first, τῆς δοθείσης must not
be taken, virtually or expressly (' per
hypallagen') for Thν doléîσav, comp.
Col. i. 25; secondly, no special meau-
ings must be assigned either to oiko-
νομία or χάρις. Οικονομία is not the
apostolic office' (Wieseler, Synops. p.
448), but, as in ch. i. ro (see notes),
disposition,' 'dispensation;' TS Xα-
piros being the gen.,-not subjecti,
Ecum. (who reads yvwpire, as in
Rec.), but, as the pass. yvwpio On
seems rather to suggest,-objecti, or
rather the gen. of 'the point of view,'
which serves to complete the concep-
tion, sc. 'the dispensation in respect
of the grace of God, &c. ;' see
Scheuerl. Synt. § 18, p. 129, comp.
Winer, Gr. § 30. 2, p. 175. This is
further explained by ὅτι κατὰ ἀποκ.
ver. 3 ; οἰκονομίαν χάριτός φησι τὴν
ảπokáλvýw, Chrys. There is thus
no need to depart from the strict
meaning of xápis: it is not 'munus
Apostolicum' (Estius), but the as-
sisting and qualifying grace of God
for the performance of it.
els úµâs is well translated to you-
ward,' Auth.; it is not 'in vobis,'
Vulg., or even 'for you' (dat. com-
modi), but with the proper force of
els (ethical direction), toward you,'
'to work in you :' còmp. ch. i. 19, and
Winer, Gr. § 49. a, P. 354.
3. ÖTL K. T. λ.]'that by way of
revelation;' objective sentence (Don-
alds. Gr. § 584) dependent on the
3 ὅτι
preceding koúσатe к. T. λ., and ex-
planatory of the nature and peculiarity
of the olкovoμ. ; the emphasis ob-
οικονομ.
viously falling on the predication of
manner κατὰ ἀποκάλυψιν. These
latter words are used in a very similar,
though not perfectly identical manner,
Gal. ii. 2 (comp. 2 Cor. viii. 8, Gal.
iv. 29, see note, Phil. ii. 3) there,
however, the allusion is rather to the
norma or rule, here to the manner,
'by way of revelation,' 'revelation-
wise;' comp. Bernhardy, Synt. v. 20.
b, p. 239.
τὸ μυστήριον]
the mystery,' not of redemption gene-
rally, nor of St. Paul's special call,
but, in accordance with the context, of
that which is the evident subject of
the passage,-the admission of the
Gentiles to fellowship and heirship
with Christ in common with the Jews;
μυστήριον γάρ ἐστι τὸ τὰ ἔθνη ἐξαίφ
νης εἰς μείζονα τῶν Ἰουδαίων εὐγένειαν
ȧvayayeîv, Chrys.; see Usteri, Lehrb.
p. 252. On the use and meaning of
the word μvorýρlov see notes on ch. v.
32.
The reading έγνώρισε [Rec.
with D³EKL; many mss.; Æth.
(both); Dam., Theoph., al.] is dis-
tinctly inferior to the text [ABCD¹FG;
many mss.; Syr. (both), Vulg., Cla-
rom., Goth., Copt., al.] in external
authority, and seems to bave been an
intended emendation of structure.
Tρоéуpaya] have afore written,'
προέγραψα]
Hamm.; a translation here preferable
to the aoristic 'afore wrote' (Auth.),
as serving better to define the refe-
rence, as not being to any earlier
(Chrys., but not Theod., Theoph.),
but simply to the present Epistle ;
comp. ch. i. 9 sq., ii. 13 sq. The
clause seems introduced to confirm the
readers, the ref. being, as ver. 4
clearly shows, neither to κarà ȧTOKA).
nor to μυστήρ. but to ἐγνωρίσθη μοι
58
EPHESIANS III. 3, 4.
κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέ
γραψα ἐν ὀλίγῳ, 4 πρὸς ὁ δύνασθε ἀναγινώσκοντες νοῆσαι
Tò µVOT.; it was the fact of this
knowledge having been imparted, not
the manner in which he attained it,
or the precise nature of it that the
Apostle desires to specify and reiterate.
To enclose this clause and ver. 4 in a
parenthesis (Wetst., Griesb.), is thus
obviously unsatisfactory.
ἐν
,.in paucis] Syr] ܒܙܠܘܪ̈ܫܬܐ [Atyp
'in brevi,' Vulg., dià ßpaxéwv,
βραχέων,
Chrys.; see Kypke, Obs. Vol. II. p.
293. The meaning, a short time
before,' 'just now,' (comp. Theod.) is
distinctly untenable: this would be
πρὸ ὀλίγου : ἐν ὀλίγῳ in a temporal
sense can only mean, as Mey. and
Harl. correctly observe, 'in a short
space of time:' see Acts xxvi. 28,
where, however, as in the present
case, the meaning 'briefly,' 'with a
compendious form of argument' (not
'lightly,' Alf.; see Meyer in loc.), is
appy. more tenable. Stier alludes to
the common epistolary expression, ‘a
few lines.'
4. πρòs 8] in accordance to
which,'' agreeably to which,' scil. the
προγεγραμμένον, not ἐν ὀλίγω (Kypke):
from what the Apostle had written
in this Epistle his insight into the
mystery of Christ was to be inferred
by his readers; 'ex ungue leonem,'
Beng. The remark of Harl., that
πρòs (with acc.) in its ethical use de-
notes the relation of conformity to,
seems correct and comprehensive.
Whether this be in reference to
cause and effect ('owing to,' Herod.
IV. 161, comp. Matth. xix. 8; see
exx. in Palm u. Rost, Lex. s.v. b. aa,
Vol. II. p. 1157), design and execution
('in order to,' I Cor. xii. 7, al.),
simple comparison (Rom. viii. 18;
Herod. III. 34, cited by Bernhardy,
Synt. v. 31, p. 265, or, as here rule
and measure (see notes on Gal. ii. 14)
must be determined by the context.
If we add to these the indication of
simple mental direction ('in regard
to,' 'in reference to,' Heb. i. 7, see
Winer, Gr. § 49. h, p. 360, comp.
notes on ch. iv. 12), the ethical uses
of πpòs with acc. will be sufficiently
delineated. For a good and compre-
hensive list of exx. see Rost and Palm,
Lex. 8. v. Vol. II. p. 1156 sq.
δύνασθε ἀναγιν. νοῆσαι] ' you can
while reading, or as you read, per-
ceive; the temporal participle ex-
pressing the contemporary act, comp.
Donalds. Gr. § 576. The aor. voñoaι
is appy. here used as marking, not
exactly the sudden and transitory na-
ture of the act (Alf.; contrast Bern-
hardy, Synt. x. 9, p. 383), but the
distinct manifestations of it, the
single act being regarded, as it were,
the commencement of a continuity;
see esp. Schmalfeld, Synt. § 173. 4,
Donalds. Gr. § 427. d. The student
must be careful in pressing the aor. in
this mood, as so much depends on
the context and the mode in which the
action is contemplated by the writer ;
see Bernhardy, Synt. l.c., Krüger,
Sprachl. 53. 6. 9, and observe that
δύναμαι and similar verbs, ἔχω,
δυνατός είμι, θέλω, are often idiomati-
cally followed by the aor. rather than
the present; see Winer, § 44. 7, p.
298, and the note of Mätzner in his
ed. of Antiph. p. 153 sq.
τὴν
σύνεσίν μου κ. τ. λ.] 'my insight,
my understanding in the mystery of
Christ.' The article is not needed
before the prep., as σύνεσις ἐν τῷ
µvσT. forms a single composite idea;
comp. 3 Esdr. 1. 3, Tŷs σvvéσews
αὐτοῦ ἐν τῷ νόμῳ Κυρίου (Harl. ),
EPHESIANS III. 4, 5.
59
τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ,
5 ὃ ἑτέ-
ο
ραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν
ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις
and see notes on ch. i. 15. The
formula συνιέναι εν (and eis) occurs
several times in the LXX, 2 Chron.
xxxiv. 12, Nehem. xiii. 7, al., and
thus justifies the omission of the
article with the derivative subst.; see
Winer, § 20. 2, p. 123. The distinc-
tion between ovviévai (' to understand,'
' verstehn') and voeîv ('to perceive,'
'merken'), is noticed by Tittmann,
Synon. p. 191.
τοῦ Χριστοῦ
is commonly taken as a gen. objecti,
'the mystery relating to Christ,' sc.
of which His reconciliation, and union
of the Jews and Gentiles in Himself,
formed the subject: comp. Theophyl.
in loc. By comparing, however, the
somewhat difficult passage, Col. i. 27,
τοῦ μυστηρ.
ὅς ἐστιν Χριστὸς ἐν
vµîv, it would certainly seem that it is
rather a species of gen. materiæ, or of
identity: 'Christus selbst ist das Con-
cretum des göttlichen Geheimnisses,'
Meyer; comp. Stier in loc., and see
exx. in Scheuerlein, Synt. § 12. 1, p.
82, 83.
•
ἑτέραις
bably, Luke i. 50. In the LXX,
yeved is the usual translation of
which certainly (see Gesen. Lex. s. v.)
admits both meanings. In one in-
stance, Isaiah xxiv. 22, even D"?
is so translated.
The insertion
of év before étépais (Rec.) rests only on
the authority of a few mss.; Copt.,
and Syr.-Phil.
Toîs vioîs
Tôv ȧvep.] 'to the sons of men;' 'latis-
sima appellatio, causam exprimens
ignorantiæ, ortum naturalem;' So
Beng., who, however, proceeds less
felicitously to refer the expression to
the ancient prophets. This is neither
fairly demonstrable from the use of
DIN, (Ezek. vii. 1, al.), nor by any
means consonant with the present
passage, where no comparison is in-
stituted between the prophets of the
Old and of the New Test., but be-
tween the times,—the then and the
now. The expression, viol tŵv åv@p:
seems chosen to make the contrast
with the ἅγιοι ἀπόστ. αὐτοῦ καὶ προφ.,
the Оεoû ävОρwπо (2 Pet. i. 21, Deut.
xxxiii. 1) more fully felt.
s] Observe the comparison which
the particle introduces and suggests :
ἐγνωρίσθη μὲν τοῖς πάλαι προφήταις,
ἀλλ᾽ οὐχ ὡς νῦν· οὐ γὰρ τὰ πράγματα
eîdov [comp. 1 John i. 1] ảλλà TOÙS
περὶ τῶν πραγμάτων προέγραψαν
λóyous, Theodoret.
5. ] 'which,' scil. which μvorÝ-
plov Toû Xp. ver. 4; there being no
parenthesis (see above), but that
simple linked connexion by means of
relatives which is so characteristic of
this Epistle.
yeveaîs] 'in other generations, ages,'
anbaraim aldim,' Goth.; dative of
time; see Winer, Gr. § 31. 9, p. 195;
comp. notes, ch. ii. 11. Meyer, main-
taining the usual meaning of yeveá,
explains the dat. as a simple dat.
commodi, and roîs vioîs as a further
explanation. This is unnecessary pre-
cision, as in Col. i. 26, ảπò tŵv aiúvwv
καὶ ἀπὸ τῶν γενεῶν, the less usual
meaning, 'age,' can scarcely be
denied: see Acts xiv. 16, and, pro- sonal character as the inspired
τοῖς ἁγίοις ἀποστ.] to His holy
Apostles.' The epithet ȧyíos has been
very unreasonably urged by De Wette
as a mark of the post-apostolic age of
the epistle. It is obviously used to
support and strengthen the antithesis
to the viol Tŵv av0p. The Apostles
were you in their office as God's
chosen messengers, ayol in their per-
60
EPHESIANS III. 5, 6.
ἐν Πνεύματι, 6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα
καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ
preachers of Christ; comp. Luke i.
70, Acts iii. 21, 2 Pet. i. 21 (Lachm.),
where the prophets are so designated.
The meaning of προφῆται is here the
same as in ch. ii. 20, the 'N.T.
prophets; see notes on ch. iv. II.
ev IIveúμari] by the Spirit;' Auth.,
Arm. (instrumental case); Holy Agent
by whom the ἀποκάλυψις was given,
èv having here more of its instrumen-
tal force: ei un yàp тò IIveûµa ¿dídağe
τὸν Πέτρον, οὐκ ἂν τὸν ἐθνικὸν Κορνή
λιον μετὰ τῶν σὺν αὐτῷ παρεδέξατο,
Theophyl.; comp. Chrys., who cer-
tainly appears erroneously cited (De
W., Eadie) as joining év IIv. with
πро., 'prophets in the Spirit,' sc.
θεοπνεύστους. This latter construc-
tion though fairly admissible (comp.
Winer, Gr. § 20. 4, p. 126), is open
to the decisive exegetical objection
that it is an 'idem per idem :' if
prophets were not divinely inspired,
'prophets in the Spirit,' the name
would be misapplied. On the omis-
sion of the art. see ch. ii. 22. The
traces of Montanism which Baur,
(Paulus, p. 440) finds in these words,
are so purely imaginary as not to
deserve serious notice or confutation.
6. Elvaι тà élvŋ] 'to wit, that the
Gentiles are,' 'esse gentes,' Clarom.,
Vulg., Goth., not 'should be,' Auth.,
Eadie, the objective infin. here expres-
sing not the design but the subject
and purport of the mystery: TOÛT'
ἔστι τὸ μυστήριον τὸ εἶναι τὰ ἔθνη
συγκληρονόμα τῷ Ἰσραὴλ τῆς ἐπαγγε‐
λίας, καὶ συμμέτοχα, Theoph.; comp.
Donalds. Gr. § 584.
σvvkληpovóμa K.T.λ.] 'fellow-heirs
συνκληρονόμα
and fellow-members, and fellow-par-
takers of the promise.' It does not
seem correct to regard these three
epithets, on the one hand, as merely
cumulative and oratorical, or on the
other as studiedly mystical and signi-
ficant (comp. Stier, who here finds a
special allusion to the Trinity). The
general fact of the συνκληρονομία is
re-asserted, in accordance with the
Apostle's previous expressions, both
in its outward and inward relations.
The Gentiles were fellow-heirs with
the believing Jews in the most unre-
stricted sense: they belonged to the
same corporate body, the faithful;
they shared to the full in the same
spiritual blessings, the ẻπayyeλla ; see
Theod. in loc. The compounds σúv-
owμos ('concorporalis,' see Suicer,
Thes. s.v. Vol. II. 1191) and ovvμé-
Toxos ('comparticeps, 'ch. v. 7) appear
to have been both formed by St. Paul,
being only found in this Ep. and the
Ecclesiast. writers. The verb ovμμe-
Téxw occurs in classical Greek, e.g.
Eurip. Suppl. 648, Plato, Theat. 181c,
Xenoph. Anab. vII. 8. 17.
συμμετ.
XLVII.
Tisch. (ed. 7) now adopts the forms
συνκληρ. and συνσωμ. with ABDEFG,
and ovvμer. with AB'CD¹FG,-appy.
on right principles; see Prolegom. p.
τῆς ἐπαγγελίας]
'the promise of salvation,' not merely
of the Holy Spirit (Eadie); for though
the promise of the Spirit was one of
the prominent gifts of the New Cove-
nant (Gal. iii. 14), it would here be
not only too restricted, but even
scarcely consonant with the foregoing
συνκληρονόμα.
The addition
of αὐτοῦ after τῆς ἐπαγγ. (Rec.) is
fairly supported [D³D³EFGKL; many
mss.; Vulg. (some edd.), Goth., Syr.-
Philox.; Theod.. al.], but not found
in ABCD¹; mss.; Clarom., Sang.,
Amit., Copt., Syr., and thus rightly
rejected by the best recent editors.
ἐν Xp. and διὰ τοῦ εὐαγγ. both refer
EPHESIANS III. 6-8.
61
εὐαγγελίου, 7 οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς
χάριτος τοῦ Θεοῦ τὴν δοθεῖσάν μοι κατὰ τὴν ἐνέργειαν τῆς
δυνάμεως αὐτοῦ. 8 ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων
to the three foregoing epithets. The
former points to the objective ground
of the salvation, Him in whom it
centred, the latter the medium by
which it was to be subjectively applied
(Mey.): τῷ πεμφθῆναι καὶ πρὸς αὐτούς,
καὶ τῷ πιστεῦσαι· οὐ γὰρ ἁπλῶς, ἀλλὰ
dià Toû evayyeλíov, Chrysost. On the
distinction between év and dià in the
same sentence, see Winer, Gr. § 48.
a, p. 347 note, and comp. ch. i. 7.
The reading of Rec. ἐν τῷ Χρ.
[DEFGKL; most mss.; Clarom.,
Sang., Boern.; Orig. (3), al.] is re-
jected by most recent editors in
favour of the text which is found in
ABC; some mss., and supported by
Aug., Vulg., Goth., Copt., al.
7. ¿yevýonv] 'I became :' this less
usual form is rightly adopted by Tisch.,
Lachm., al., on the authority of ABD¹
FG against CD³EKL, which read
¿yevóμŋv. The passive form, how-
ἐγενόμην.
ever, implies no corresponding differ-
ence of meaning (Rück., Eadie):
γίγνομαι in the Doric dialect was a
deponent pass.; ¿yevýonv was thus
used in it for ἐγενόμην, and from
thence occasionally crept into the
language of later writers; see Butt-
mann, Irreg. Verbs, S.V. TEN-
Lobeck, Phryn. p. 108, 109, and
comp. notes on Col. iv. 11.
Siákovos] 'a minister,' Col. i. 23,
διάκονος]
2 Cor. iii. 6. Meyer rightly impugns
the distinction of Harless, that diák.
points more to activity in relation to
the service, ὑπηρέτης to activity in
relation to the master. This certainly
cannot be substantiated by the exx.
in the N. T.; see 2 Cor. vi. 4, xi. 23,
1 Tim. iv. 6, where diák. is simply
used in reference to the master, and
Luke i. 2, where væηpérηs refers to
the service. On the derivation of
diák. (dińkw), see Buttm. Lexil. 8.v.
diáкторos, § 40. 3: for its more remote
affinities [AK- ATK- 'bend'], Benfey,
Wurzellex. Vol. II. p. 22.
τὴν δωρ. τῆς χάριτος] ' the gift of the
grace;' gen. of identity; that of
which the gift (the apostolic office, the
office of preaching to the Gentiles)
consisted; comp. Plato, Leg. VIII.
844, διττὰς δωρεάς χάριτος, and see
Scheuerl. Synt. § 12. 1, p. 82, Winer,
Gr. § 59. 8, p. 470.
τὴν
δοθεῖσάν μοι] which was given to
me;' not a mere reiteration of the
preceding dwpeáv, but associated
δωρεάν,
closely with the following words
which define the manner of the δόσις.
The reading τῆς δοθείσης (Lachm.) is
supported by strong external autho-
rity [ABCD¹FG; 10 mss.; Vulg.
Clarom., Copt.] but appears very
likely to have arisen from a confor-
mation to ver. 2. The accus. is
found in D³EKL; majority of
mss.; Syr. (both), Goth., al.; Chrys.,
Theod., al., and is adopted by
Tisch., and most recent critics.
κατὰ τὴν ἐνέργ.] ' according to the
working or operation of His power;'
defining preposit. clause, dependent,
not on ἐγενόμην (Mey.), but on τὴν
δοθεῖσάν μοι, which would otherwise
seem an unnecessary addition: 'the
mention of the power of God is founded
on the circumstance that St. Paul
sees in his change of heart, from a
foe to a friend of Christ, an act of
omnipotence,' Olsh. On the proper
force of κará, see notes, ch. i. 19.
8. ἐμοὶ τῷ ἐλαχιστοτέρῳ] • To me
who am less than the least,' Auth.; a
most felicitous translation. No addi-
tion was required to the former
62
EPHESIANS III. 8, 9.
ἐδόθη ἡ χάρις αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ
ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ,
9 καὶ φωτίσαι
πάντας τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου
period; the great Apostle, however,
so truly, so earnestly felt his own
weakness and nothingness (ei kai
ovdév eiµı, 2 Cor. xv. 15), that the
mention of God's grace towards him
awakens within, by the forcible con-
trast it suggests, not only the remem-
brance of his former persecutions of
the church (1 Cor. xv. 10), but of his
own sinful nature (1 Tim. i. 15, eiµí,
not v), and unworthiness for so high
an office. Calvin and Harl. here ex-
pound with far more vitality than
Est., who refers this ταπεινοφροσύνης
ὑπερβολὴν (Chrysost. solely to the
memory of his former persecutions.
It is perfectly incredible how in such
passages as these, which reveal the
truest depths of Christian experience,
Baur (Paulus, p. 447) can only see
contradictions and arguments against
the apostolic origin of the Epistle.
On the form λaxior. see Winer, Gr.
§ 11. 2, p. 65, and the exx. collected
by Wetst. in loc., out of which, how-
ever, remove Thucyd. IV. 118, as the
true reading is κάλλιον.
ἐν
ʼn
TOîs ë0v. evayyed.] 'to preach among
the Gentiles; explanatory and partly
appositional clause, the emphatic èv
τοῖς ἔθνεσιν marking the Apostle's
distinctive sphere of action, and the
inf. defining the preceding xápis
auтη; see Krüger, Sprachl. § 57. 10.
6, Schmalfeld, Synt. § 192, Winer,
Gr. § 44. I, p. 284. To make this
clause dependent on dwpcáv, ver. 7,
and to regard έμοιαὕτη as parenthe-
tical (Harl.) seems a very improbable
connexion, and is required neither by
grammar nor by the tenor of the pas-
Lachm. omits év with
ABC; 3 mss.; Copt. (Alf.), but the
authority for retaining it [DEFGKL;
sage.
|
|
nearly all mss.; Syr. (both), Clarom.,
Vulg., Goth., al.; Chrys., Theod., al.]
seems fairly to preponderate.
TAOÛTOS TOB Ap.] riches of Christ,'
i.e. the exhaustless blessings of salva-
tion; compare Rom. xi. 33. It is
ȧveέixvíaσtov (7 78, Job v. 9, ix.
10) both in its nature, extent, and
application.
9. καὶ φωτίσαι πάντας] ' and
to illuminate all, make all see;
-i]o [etin lucem profeܗܪ ܠܟܠܢܫ
ram omni homini] Syr.; expansion of
the foregoing clause as to the process
(the Apostle had grace given not
only outwardly to preach the Gospel,
but inwardly to enlighten), though
appy. not as to the persons (ed. 1);
as owing to its unemphatic position
the πávras can scarcely be regarded
more inclusive than the foregoing rà
Ovn; see Meyer. The significant
verb perioaι must not be explained
away as synonymous with didáğai (De
W.): this derivative meaning is found
in the LXX, see Judges xiii. 8
(Alex.), 2 Kings iv. 2, xvii. 27, 28,
but not in the N.T.,-where the refer-
ence is always to light, either physical
(Luke x., xi., 36), metaphorical (1
Cor. iv. 5), or spiritual (Heb. vi. 4,
al.); comp. Reuss., Théol. Chrét. IV.
15, Vol. II. p. 156, note. Christ is
properly ỏ pwτíśwv (John i. 9); His
apostles illuminate 'participatione ac
ministerio,' Estius. On the use of
the word in ref. to baptism, see Suicer,
Thesaur. Vol. II. p. 1491.
Lachm. brackets TávтaS as being
omitted by A; some mss.; Cyr., Hil.,
al., but without sufficient authority.
οἰκονομία τοῦ μυστ.] ' the dispensa-
tion of the mystery,' 'dispositio sacra-
EPHESIANS 63
III.
9, 10.
III. 10 iva
ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι,
γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπου-
menti absconditi,' Clarom.,-scil. the
dispensation (arrangement, regulation)
of the mystery (the union of Jews
and Gentiles in Christ, ver. 6), which
was to be humbly traced and ac-
knowledged in the fact of its having
secretly existed in the primal counsels
of God, and now having been revealed
to the heavenly powers by means of
the Church. On the meaning of
oikovoμla, see notes on ch. i. 10.
The reading xowwvla (Rec.) has only
the support of cursive mss., and is
a mere explanatory gloss.
áπd tŵv aiúvwv] 'from the ages,' scil.
'since the ages of the world began ;'
comp. iv, Gen. vi. 4: terminus a
quo of the concealment.
The coun-
sel itself was formed πρὸ τῶν αἰώνων,
I Cor. ii. 7; the concealment of it
dated ἀπὸ τῶν αἰώνων,—from the com-
mencement of the ages when intelli-
gent beings, from whom it could be
concealed, were called into existence;
comp. Rom. xvi. 25, μυστηρίου χρόνοις
αἰωνίοις σεσιγημένου.
tự tà távta kтloavri] 'who created
all things,' 'qui omnia creavit,'
Clarom., Vulg, certainly not, 'quippe
qui omnia creavit,' Meyer,—a trans-
lation which would require the ab-
sence of the article; comp. notes on
ch. i. 12, and see esp. Donalds. Crat.
§ 306. The exact reason for this par-
ticular designation being here ap-
pended to т Oe has been somewhat
differently estimated. The most sim-
ple explanation would seem to be that
it is added to enhance the idea of
God's omnipotence; the emphatic po-
sition of πὰ πάντα (' nulla re prorsus
exceptâ,' Est.) being designed to give
to the idea its widest extent and ap-
plication,' who created all things,'
and so, with His undoubted preroga-
tive of sovereign and creative power,
ordained the very μvorńplov itself. A
reference to God's omniscience would
more suitably have justified the con-
cealment, the reference to His omni-
potence more convincingly vindicates
the evdokia according to which it was
included in, and formed part of His
primal counsels. It is not necessary
to limit τà Távra, but the tense seems
to show that it is rather to the phy-
sical (οὐδὲν γὰρ χωρὶς αὐτοῦ πεποίηκε,
Chrys.), than to the spiritual creation
(Calv.) This latter view was perhaps
suggested by the longer reading ктíσ.
dià 'Inσoû Xp. [Rec. with D³EJK;
most mss.; Syr-Phil. with asterisk;
Chrys., Theod., al.], which, however,
is rightly rejected by most recent edi-
tors with ABCD¹FG; a few mss.;
Syr., Vulg., Goth., al.; Basil, Cyr.,
and many Ff.
IO. ἵνα γνωρισθῇ νῦν] • in order
that there might be made known now ;'
divine object and purpose,-not of
either the acts specified in the parti-
cipial clauses immediately preceding,
for neither the concealment of the
mystery (Meyer), nor the past act of
material creation (Harl.) could be
properly said to have had as its pur-
pose and design the present (vûv opp.
to ảπò tŵv alwvwv) exhibition of God's
wisdom to angels,-but of the gene-
ral dispensation described in the two
foregoing verses. The Apostle (as
Olsh. well remarks), in contrasting the
greatness of his call with the no-
thingness of his personal self, pursues
the theme of his labour through all its
stages: the axioтóтepos has grace
given him evayy. K.T.λ., nay more,
φωτίσαι πάντας κ.τ.λ., and that, too,
that heaven might see and acknow-
ledge the πολυποίκιλος σοφία of God ;
64
EPHESIANS III. 10, II.
ρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ,
τι κατὰ πρόθεσιν τῶν αἰώνων, ἣν ἐποίησεν ἐν Χριστῷ
II
see Neander, Planting, Vol. 1. p. 518
(Bohn).
Taîs äPXAIS K.T. X.] |
ἄρχαις
'to the principalities and to the
powers in the heavenly regions,' sc.
to the good angels and intelligences; a
ref. to both classes (Hofm. Schriftb.
Vol. I. p. 315) being excluded, not so
much by év Toîs ẻπovp. (Alf., for comp.
ch. vi. 12), as by the general tenor of
the passage; evil angels more natu-
rally recognise the power, good angels
the wisdom of God. On the term
ἄρχαις καὶ ἐξουσ. (here to add weight
to the enumeration each with the art.),
see notes ch. i. 21, and on Toîs ¿πOUP.
notes on ch. i. 3, 20.
διὰ τῆς ἐκκλησίας] through the
Church,' scil., 'by means of' the
Church ; διὰ τῆς περὶ τὴν ἐκκλησίαν
oikovoμías, Theod. The Church, the
community of believers in Christ (Col.
i. 24), was the means by which these
ministering spirits were to behold and
contemplate God's wisdom: comp.
Calvin, in loc.,-' ecclesia
•
quasi speculum sit in quo contem-
plantur Angeli mirificam Dei sapien-
tiam ; ὅτε ἡμεῖς ἐμάθομεν, τότε κἀκεῖ-
voi di nuŵv, Chrys. That the holy
angels are capable of a specific in-
crease of knowledge, and of a deep-
ening insight into God's wisdom,
seems from this passage clear and in-
controvertible; comp. I Pet. i. 12, eis
å éπíðvµoûσiv äɣyeλoi wapakúfai, and
ἐπιθυμοῦσιν ἄγγελοι παρακύψαι,
see Petavius, Theol. Dogm. Vol. III.
p. 44 sq., Suicer, Thesaur. Vol. 1. p.
46.
πολυποίκιλος] ' mani-
fold,' 'multiformis,' Clarom., Vulg. ;
see Orph. Hymn. VI. II, LXI. 4. This
characteristic of God's wisdom is to
be traced, not in the πapádoέov, by
which issues were brought about by
unlooked-for means (διὰ τῶν ἐναντίων
τὰ ἐναντία κατωρθώθη, διά θανάτου
ev
ζωή, δι' ἀσθενείας δύναμις, δι᾿ ἀτιμίας
dóğa, Greg. Nyss. ap. Theoph.), but in
the ToλÚTEXvov (Theoph.), the variety
of the divine counsels, which never-
theless all mysteriously co-operated
toward a single end,—the call of the
Gentiles, and salvation of mankind by
faith in Jesus Christ. The use of
TоλUTOĺк. in reference to Gnosticism
(Irenæus, Hær. 1. 4. 1) does not give
the slightest reason for supposing
(Baur, Paulus, p. 429) that the use of
the word here arose from any such
allusions.
:
ΙΙ. κατὰ πρόθ. τῶν αἰώνων] ac-
cording to the purpose of the ages;'
modal clause dependent on iva yvw-
pioon, specifying the accordance of
the revelation of the divine wisdom
with God's eternal purpose; vûv µèv,
φησί, γέγονεν, οὐ νῦν δὲ ὥριστο, ἀλλ᾽
äνW0EV πρоTETÚTWто, Chrys. The gen.
alwvwv is somewhat obscure it can
scarcely be (a) a gen. objecti ('the fore-
ordering of the ages,' Whitby, comp.
Peile), or even (b) a gen. of the point
of view (Scheuerl. Synt. § 18. 1, p.
129),—for the Apostle is not speaking
of God's purpose in regard to different
times or dispensations, but of His
single purpose of uniting and saving
mankind in Christ, but will be most
naturally regarded as (c) belonging to
the general category of the gen. of
possession, ('the purpose which per-
tained to, existed in, was determined on
in the ages'), and as serving to define
the general relation of time; comp.
Jude 6, κρίσιν μεγάλης ημέρας, and see
Winer, Gr. § 30. 2, p. 169. The
meaning is thus nearly equivalent to
that of the similar expression 2 Tim.
i. 9, πρόθεσιν
πρὸ χρόνων
aiwviwv; God's purpose existed in His
eternal being, and was formed in the
•
EPHESIANS III. II, 12.
65
Ἰησοῦ τῷ Κυρίῳ ἡμῶν, 12 ἐν ᾧ ἔχομεν τὴν παῤῥησίαν
καὶ τὴν προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ.
primal ages ('a sæculis,' Syr.) before
the foundation of the world; comp.
ch. i. 4.
ἣν ἐποίησεν]
'which he wrought,' 'quam fecit,'
Clarom., Vulg., Copt., 'gatavida,' |
Goth. The exact meaning of ẻπoinσev
is doubtful. The mention of the
eternal purpose would seem to imply
rather 'constituit' (Harl., Alf.), than
‘exsecutus est' (De W., Mey.), as the
general reference seems more to the
appointment of the decree than to its
historical realization (see Calv., Hofm.
Schriftb. Vol. 1. p. 204): still the
words ἐν Χρ. Ιησ. τῷ Κυρίῳ ἡμῶν
seem so clearly to point to the reali-
zation, the carrying out of the purpose
in Jesus Christ,—the Word made flesh
(compare Olsh.),—that the latter
(Matth. xxi. 31, John vi. 38, 1 Kings
v. 8, Isaiah xliv. 28) must be consi-
dered preferable. As, however, St.
Paul has used a middle term, neither
προέθετο nor ἐπετέλεσε, a middle
term (e.g. wrought,' 'made,'-not
' fulfilled,' Conyb.) should be retained
in translation.
The reading is
slightly doubtful. Tisch. (ed. 1 and 7)
inserts 7 before Xp. with ABC¹;
37. 116. al.: as, however, the title
ὁ Χρ. Ιησ. ὁ Κυρ. ἡμῶν does not appy.
occur elsewhere (Col. ii. 6 is the near-
est approach to it; see Middl. Gr.
Art. Append. II., p. 495, ed. Rose),
and the omission is well supported
[C³DEKL; most mss.; Ath., Chrys.,
Theod.], we still retain the reading of
Rec., Lachm., Tisch. (ed. 2), and the
majority of editors.
6
12. ἐν ᾧ ἔχομεν] ' in whom
(grounded in whom) we have ;' appeal
to, and proof drawn from their
Christian experience, the relative &
having here a slightly demonstrative
and explanatory force (ὅτι δὲ διὰ τοῦ
F
τὴν
Χρ. γέγονεν ἅπαν, ἐν ᾧ ἔχομεν' φησί
K. T. λ. Chrys., comp. Theod.), and
being nearly equivalent to ἐν αὐτῷ
yáp; see Jelf, Gr. § 834.2, Bernhardy,
Synt. VI. 12, p. 293, and notes on
Col. i. 27.
τὴν παῤῥη-
σίαν] our boldness,' fiduciam,'
Clarom., Vulg. ; not here 'libertatem
oris,' whether in ref. to prayer
(Beng.), or to preaching the Gospel
(Vatabl.), as in many instances (Lev.
xxvi. 13. µeтà πaßß. monip, 1 Macc.
iv. 18, Heb. iii. 6, 1 John ii.
28, al.), the primitive meaning has
merged into that of cheerful bold-
ness.' (@áppos, Zonar. Lex. p. 1508,
'Freudigkeit,' Luth.); that 'freedom
of spirit' ('freihals', Goth.), which be-
comes those who are conscious of the
redeeming love of Christ; ȧyiáσas
dyiάoas
γὰρ ἡμᾶς διὰ τοῦ ἰδίου αἵματος προσή-
yaye Papрoûvтas, Ecum. ; see notes on
I Tim. iii. 13.
προσαγωγήν] our admission; ovx
ὡς αἰχμάλωτοι, φησί, προσήχθημεν,
ἀλλ' ὡς συγγνώμης ἀξιούμενοι, Chrys.
and sim. the other Greek commen-
tators; comp. Eth. 'ductorem nos-
trum,' and see notes on ch. ii. 18.
The transitive meaning there advo-
cated is appy. a little less certain in
the present case, on account of the
union with the intrans. Tapp.; still
both lexical authority and the preced-
ing ref. to our Lord seem to require
and justify it; comp. Suicer, The-
saur. s.v. Vol. I. p. 850. How 'the
use of the article before both nouns
signalizes them as the twin elements
of an unique privilege' (Eadie), is not
clear; see, on the contrary, Winer,
Gr. § 19. 5, p. 117.
Lachm.
omits the second art., with AB; 2
mss.; but in opp. to CDE (D¹E rǹv
προσ. κ.τ. παῤῥ.) FG (FG τὴν προσ, εἰς
6
66
EPHESIANS III. 13.
13 διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ
ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν.
T. πaрр.) KL ; nearly all mss. ; Ath.,
Chrys., Theod., al.,-authority dis-
tinctly preponderant.
ἐν
πεποιθήσει] * in confidence, μετὰ τοῦ
Oappeîv, Chrys.,—a noble example of
which is afforded by St. Paul himself
in the sublime words of Rom. viii. 38,
39 (Mey.). The present clause does
not qualify προσαγωγή ( no timorous
approach,' Eadie), but is the predica-
tion of manner, and defines the tone
and frame of mind ('alacriter liben-
terque,' Calv.) in which the #poσaɣwy'n
is enjoyed and realized. Thus, then,
év Xp. marks the objective ground of
the possession, dià TŶs πíσт. the sub-
jective medium by which, and ev
TETOO. the subjective state in which
it is apprehended: 'tres itaque gra-
dus sunt faciendi, nam primum Dei
promissionibus credimus, deinde his
acquiescentes concipimus fiduciam ut
bono simus tranquilloque animo:
hinc sequitur audacia, quæ facit, ut,
profligato metu, intrepide et constan-
ter nos Deo commendemus,' Calv.
Пeπoloŋσis (2 Kings xviii. 19) is only
used in the N. T. by St. Paul (2 Cor.
i. 15, iii. 4, viii. 22, X. 2, Phil. iii.
14), and is a word of later Greek; see
Eustath. on Odyss. III. p. 114. 41,
Lobeck, Phryn. p. 294 8q.
TloTews AvToû] 'faith on Him;' gen.
objecti, virtually equivalent to πlσт. eis
aŮTóv; see Rom. iii. 22, Gal. ii. 16,
and comp. notes in loc. It is doubt-
ful whether the deeper meaning which
Stier (comp. Matth.) finds in the
words, sc. 'faith of which Christ is
not only the object, but the ground,'
can here be fully substantiated. On
the whole verse, see three posthumous
sermons of South, Serm. XXIX. sq.
Vol. IV. p. 413 sq. (Tegg).
13.
Sió] On which account,'
διό]
'wherefore,' sc., since my charge is so
important and our spiritual privileges
so great ; διότι μέγα τὸ μυστήριον τῆς
κλήσεως ἡμῶν, καὶ μεγάλα ἃ ἐνεπι-
σ7Єú0ŋν yw, Theoph. The reference
of this particle has been very diffe-
rently explained. Estius and Meyer,
with some plausibility, connect it
simply with the preceding verse,
8-
cum igitur, ad tantam dignitatem
vocati sitis, ejusque consequendæ
fiduciam habeatis per Christum ; rogo
vos, &c.' Est. As, however, ver. 8-
II, contain the principal thought to
which ver. 12 is only subordinate and
supplementary, the former alluding to
the nature and dignity of the Apo-
stle's commission, the latter to its
effects and results, in which both he
and his converts (exouev) share, the
particle will much more naturally
refer to the whole paragraph. The
union of the Apostle's own interests
and those of his converts in the fol-
lowing words then becomes natural
and appropriate. The use of did by
St. Paul is too varied to enable us
safely to adduce any grammatical
considerations: see notes on Gal. iv.
31.
αἰτοῦμαι μὴ ἐγκακεῖν]
'I entreat you not to lose heart;' vµâs
(Eth.) not Tov Ocóv (Theod.) being
supplied after the verb; comp. 2 Cor.
v. 20, Heb. xiii. 19 (2 Cor. vi. I, x. 2,
cited by De W., are less appropriate),
where a similar supplement is re-
quired. Such constructions as 'I
pray (God) that ye lose not heart,' or
'that I lose not heart' (Syr.), are both
open to the objection that the object
of the verb and subject of the inf.
(both unexpressed) are thus made
different without sufficient reason.
Moreover, such a prayer as that in the
latter interpretation would here fall
EPHESIANS III. 14.
67
On this account (I
say) I pray to God
14 Τούτου χάριν κάμπτω τὰ γόνατά μου
the Father to give you strength within, and teach you the incomprehensible love of Christ,
and fill you with God's fulness.
strangely indeed from the lips of the
great Apostle who had learnt in his
sufferings to rejoice (Col. i. 24), and in
his very weakness to find ground for
boasting; comp. 2 Cor. xi. 30, xii. 5.
On the form έγκακεῖν, not ἐκκακεῖν, see
notes on Gal. vi. 9.
ἐν
ταῖς θλίψεσιν κ.τ.λ.] “ in
my tribula-
tions for you,' 'in (not 'ob,' Beza)
tribulationibus meis,' Clarom., Vulg. ;
èv as usual denoting the sphere, as it
were, in which the faint-heartedness
of the Ephesians might possibly be
shown; see Winer, Gr. § 48. a, p.
345. So close was their bond of
union in Christ, that the Apostle felt
his afflictions were theirs; they might
be faint-hearted in his, as if they were
their own.
The article is not neces-
sary before υπέρ, as θλίψεσι can be
considered in structural union with
ὑπὲρ ὑμῶν ; comp. θλίβεσθαι ὑπέρ τινος,
2 Cor. i. 6; see notes, ch. i. 15.
ἥτις ἐστὶ δόξα ὑμῶν] ' inasmuch as it
is your glory; reason (vµerépa ràp
dóğa κ.7.λ. Theod.), or rather expla-
nation why they were not to be
faint-hearted; the indef. relative being
here explanatory (comp. i. 23, notes on
Gal. iv. 24, and Hartung, Casus, p.
286), and referring to Xiyeow on the
common principle of attraction by
which the relative assumes the gender
of the predicate; see Winer, Gr. § 24.
3, p. 150, Madvig, Synt. § 98. The
way in which St. Paul's tribulations
could be said to tend to the glory of
the Ephesians is simply but satisfac-
torily explained by Chrys. ; öтɩ oŰTWS
αὐτοὺς ἠγάπησεν ὁ Θεός, ὥστε καὶ τὸν
υἱὸν ὑπὲρ αὐτῶν δοῦναι καὶ τοὺς δούλους
κακοῦν. ἵνα γὰρ οὗτοι τύχωσι τοσούτων
ἀγαθῶν [see ver. 8] Παῦλος ἐδεσμεῖτο.
The personal reason, 'quod doctorem
habetis qui nullis calamitatibus fran-
gitur,' Calixt. (compare Theod.), in
which case ἥτις must refer to μὴ ἐκ-
kakelv, seems wholly out of the ques-
tion. Glory accrued to the Ephesians
from the official dignity, not the per-
sonal fortitude (κаρтeρía, Theod.) of
the sufferer.
14. τούτου χάριν] . On this ac-
count,' sc., 'because ye are so called
and so built together in Christ, 'resump-
tion of ver. I (ταῦτα πάντα ἐν μέσῳ
τεθεικώς, ἀναλαμβάνει τὸν περὶ προσευ
χῆς λόγον, Theod.); τούτου χάριν re-
ferring to the train of thought at the
end of ch. ii., and to the ideas paral-
lel to it in the digression; in brief,
ἐπειδὴ οὕτως ἠγαπήθητε παρά Θεοῦ,
Ecum.
κάμπτω τὰ γό-
VATα K.T.λ.] 'I bend my knees (in
prayer) to;' expression indicative of
the earnestness and fervency of his
prayer; τὴν μετὰ κατανύξεως δέησιν
conμave, Theoph., compare Chrys.
Κάμπτειν γόνυ (usually κ. ἐπὶ γόνυ in
the LXX) is joined with the dat. in its
simple sense (Rom. xi. 4, xiv. 11, both
quotations), but here, in the meta-
phorical sense of πpoσeúxeσbaɩ, is ap-
προσεύχεσθαι,
propriately joined with πpòs to denote
the object towards whom (as it were)
the knees were bowed,-the mental
direction of the prayer; see Winer,
Gr. § 49. h, p. 360. On the posture
of kneeling in prayer, see Bingham,
Antiq. XIII. 8. 4, and esp. Suicer,
Thesaur. Vol. I. p. 777.
The interpolation, after rarépa, of
the words τοῦ Κυρίου ἡμῶν Ἰ Χ.,
though undoubtedly ancient, and
well supported [DEFGKL; nearly
all mss.; Syr., Vulg., Goth., al.;
Chrys., Theod., al.], is rightly re-
jected in favour of the text [ABC;
2 mss.; Demid., Copt., Æth. (both),
al.; Orig., Cyr., al.] by nearly all
F
2
68
EPHESIANS III. 14-16.
ע:
πρὸς τὸν Πατέρα, 15 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς
καὶ ἐπὶ γῆς ὀνομάζεται, 16 ἵνα δῴη ὑμῖν κατὰ τὸ πλού-
τος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ Πνεύ
modern editors except De Wette and
Eadie.
15. ¿ oû] 'from whom,' 'after
whom ;' èk pointing to the origin or
source whence the name was derived;
see notes on Gal. ii. 16, and comp.
Xen. Mem. IV. 5. δ, ἔφη δὲ καὶ τὸ
διαλέγεσθαι όνομασθῆναι ἐκ τοῦ συνιόν-
τας κοινῇ βουλεύεσθαι, Hom. Il. x. 68,
πατρόθεν ἐκ γενεῆς ὀνομάζων. Less
direct origination is expressed by ảπó;
comp. όνομαζ. ἀπό, Herod. VI. 129.
wâσa waтpiá] ´every race, family,'
not 'the whole family,' Auth.; see
Middleton in loc., p. 361 (ed. Rose).
The use of the particular term πатρià |
is evidently suggested by the preced-
ing πατέρα (πατ. ἐξ οὗ πᾶσα πατριά),
its exact meaning, however, and still
more its present reference, are both
very debateable. With regard to the
first it may be said that warpià does
not imply (a) 'paternitas,' Syr.,
Vulg., al. (κυρίως πατήρ, καὶ ἀληθῶς
Taτηρ ó Оeós, Theod., comp. Tholuck,
Bergpr. p. 394),—a translation neither
defensible in point of etymology or
exegesis, but is either used in (b) the
more limited sense of 'familia'
(metiot, Copt., comp. Arm.), or more
probably, (c) that of the more inclu-
sive 'gens' (Heb. pp, less com-
monly nine, comp. Gesen. Lex.
8. v. n, 10); see Herod. 1. 200, eiol
τῶν Βαβυλωνίων πατριαὶ τρεῖς, and
compare Acts iii. 25 with Gen. xii. 3,
where Tатρià and puλǹ are inter-
changed. If then, as seems most
correct, we adopt this more inclusive
meaning, the reference must be to
those larger classes and communities
into which, as we may also infer from
other passages (comp. ch. i. 21 notes,
Col. i. 16, notes), the celestial hosts
appear to be divided, and to the races
and tribes of men ('quæque regio-
num,' Æth.), every one of which owes
the very title of πατριὰ, by which it
is defined, to the great Пarǹp of all
the rarρial both of angels and men :
this title οὐκ ἀφ᾿ ἡμῶν ἀνῆλθεν ἄνω,
ἀλλ᾽ ἄνωθεν ἦλθεν εἰς ἡμᾶς, Severian
ap. Cramer, Caten. (in loc.); see
Schoettg. Hor. Vol. 1. p. 1238, and
Suicer, Thesaur. s.v. Vol. II. p. 637.
| óvoµáčeraι is thus taken in its simple
ὀνομάζεται
etymological sense, 'is named, bears
the name,' scil. of warρiá; 'dicitur,
Copt., al., ‘namnajada,' Goth.; see
Meyer in loc. All special interpo-
lations, e.g. 'nominantur filii Dei,'
(Beng., comp. Beza), or arbitrary in-
terpretations, of ¿voμaš., e.g. ' existit,
originem accipit' (Estius, al.; comp.
Rück.), —meanings which even kaλeî-
ola (Eadie) never directly bears,—
are wholly inadmissible.
16. ἵνα δῴη] that He would give
to you;' subject of the prayer being
blended with the purpose of making
it; see notes on ch. i. 17, where the
unusual form den is also briefly dis-
cussed. The reading is here some-
what doubtful. Lachm. adopts d
with ABCFG; 3 mss.; Orig. (Cat.),
Bas., Method., al. (Tisch. ed. 1, Rück.,
Mey.), but perhaps not rightly, as it
seems much more probable that d
was a grammatical correction of dwn,
than that den was a correction of de
arising from a remembrance of ch. i.
17. We retain then the rarer form,
dwn, with DEJK; great majority of
mss.; Ath., Mac., Chrys., Theod., al.
So Rec., Tisch. (ed. 2, 7), Harl., De
W., and most recent editors.
κατὰ τὸ πλοῦτος κ.τ.λ.] ' according to
EPHESIANS
69
III. 16, 17.
ματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, 17 κατοικήσαι τὸν
δυνάμει] * with
the riches of His glory,' according to
the abundance and plenitude of His
own perfections; see notes on ch. i.
7.
power,' 'with (infused) strength;' 'ut
virtute seu fortitudine ab eo acceptâ
corroboremini,' Estius. This dative
has been differently explained; it
cannot be (a) the dat. of 'reference
to' or, more correctly speaking, of
' ethical locality' (see notes on Gal. i.
22, and exx. in Krüger, Sprachl. § 48.
15, e. g. χρήμασι δυνατοὶ εἶναι, &c.),
for it was not one particular, faculty,
power as opp. to knowledge, &c., but
the whole 'inner man,' which was to
be strengthened. Harl. cites Acts iv.
33, but the example is inapplicable.
Nor again (b) does it appear used ad-
verbially (dat. of manner, Jelf, Gr. §
603. 2), for this, though a more plau-
sible interpr. (see Rück.), is open to the
objection of directing the thought
to the strengthener rather than to
the subject in whom strength is to
be infused; see Meyer in loc. It is
thus more correctly regarded as (c) the
simple instrumental dat. (Arm.) defin-.
ing the element or influence of which
the Spirit is the causa medians
comp. év dvváμeɩ, Col. i. 11.
εἰς τὸν ἔσω ἄνθρωπον] • into the inner
man;' direction and destination of the
prayed-for gift of infused strength;
the clause being obviously connected
with кparaιw0. (Vulg., Goth.,—appy.)
not with KaTоiкñσαι (Syr., Copt.,
Æth., and Gr. Ff.), and eis not being
for ev (Beza), nor even in its more lax
sense, 'in regard of' (Mey.; comp.
Winer, Gr. § 49. a, p. 354), but in its
more literal and expressive sense of
'to and into;' the inner man' is the
recipient of it (ỏ xwpŵv, Schol. ap.
Cram. Caten.), the subject 'into
whom' the dúvaμis is infused; comp.
notes on Gal. iii. 27. The expression
ỏ ễow äv0p. (Rom. vii. 22) is nearly
identical with, but somewhat more
inclusive than ὁ κρυπτὸς τῆς καρ
días äv@рwños (1 Pet. iii. 4), and
stands in antithesis to ὁ ἔξω ἄνθρωπος
(2 Cor. iv. 16); the former being
practically equivalent to the voûs, or
higher nature of man (Rom. vii. 23),
the latter to the σὰρξ or the μέλη ; see
Beck, Seelenl. III. 21. 3, p. 68. It
is within this ἔσω ἄνθρωπος that the
powers of regeneration are exercised
(Harless, Christl. Ethik, § 22. a), and
it is from their operation in this pro-
vince that the whole man ('secundum
interna spectatus,' Beng.) becomes a
νέος ἄνθρωπος (as opp. to a former
state), or a kawòs äveρwπоs (as opp. to
a former corrupt state, ch. iv. 24), and
is either ὁ κατὰ Θεὸν κτισθείς (ch. iv.
24), or ὁ ἀνακαινούμενος εἰς ἐπίγνωσιν
κατ' εἰκόνα τοῦ κτίσαντος αὐτόν (Col. iii.
IO), according to the point of view
under which regeneration is regarded;
see Harless, Ethik, § 24. c. The dis-
tinction between this and the partially
synonymous terms πνεῦμα, and νοῦς,
may perhaps be thus roughly stated:
TVεûμа is simply the highest of the
three parts of which man is com-
posed (see notes on 1 Thess. v. 23) ;
νοῦς the πνεῦμα regarded more in its
moral and intellectual aspects, 'qua-
tenus intelligit, cogitat, et vult' (see
notes on Phil. iv. 7) ; ò čow äv@p., the
TVεûμа, or rather the whole imma-
terial portion, considered in its theo-
logical aspects, and as the seat of the
inworking powers of grace; comp.
Olsh. on Rom. vii. 22, Opusc. Theol.
p. 143 sq., Beck, Seelenl. II. 13, p.
35, and on the threefold nature of man
generally, University Serm. V. p. 99-
The attempt to connect St.
Paul's inspired definitions with the
I 20.
70
EPHESIANS III. 17, 18.
18 év
Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν,
ἀγάπῃ ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι, ἵνα ἐξισχύσητε
terminology of earlier (ὁ ἐντὸς ἄνθρ.
Plato, Republ. IX. 589), or of later
Platonism (ò evdov dvop. Plot. Ennead.
I. I. IO), as in Fritz. Rom. Vol. II.
63, will be found on examination to
be untenable. The dissimilarities are
marked, the supposed parallelisms
illusory.
17. κατοικῆσαι τὸν Χρ.] ' that
Christ may dwell in your hearts ;'
issue and result (ὥστε κατοικήσαι,
Orig.), not purpose (Eadie), of the
inward strengthening; the present
clause not being parallel to dvváµei
крaтaιwе. (Mey.), and dependent on
dwn, but as the emphatic position of
κατοικήσαι seems clearly to show,
appended to крaтaιwoîvaι with a par-
κραταιωθῆναι
tially climactic force, but a somewhat
lax grammatical connexion ; see
Winer, Gr. § 44. I, p. 284, comp.
Madvig, Synt. § 153. The meaning
is thus perfectly clear and simple; the
indwelling of Christ, the taking up of
His abode [KαTоɩкîσαι, Matth. xii. 45,
Luke xi. 26, Col. i. 19 (see notes), 2
Pet. iii. 13; the simple form is, how-
ever, used, Rom. viii. 9, 1 Cor. iii.
16] is the result of the working of
the Holy Spirit on the one side, and
the subjective reception of man (dià
τῆς πίστ.) on the other; non procul |
intuendum esse Christum fide, sed re-
cipiendum esse animæ nostræ com-
plexu,' Calv.
τὸν
Xploróv] The attempt of Fritz.
(Rom. viii. 10, Vol. II. p. 118) to show
that Xploròs is here merely 'mens
quam Christus postulat,' by comparing
such passages as Arist. Acharn. 484,
καταπιών Ευριπίδην, is as painful
as it is unconvincing. What a con-
trast is the vital exegesis of Chrysost.,
πῶς δὲ ὁ Χρ. κατοικεῖ ἐν ταῖς καρδίαις,
dè ò
ἄκουε αὐτοῦ λέγοντος τοῦ Χριστοῦ,
Ελευσόμεθα ἐγὼ καὶ ὁ πατήρ, καὶ
μονὴν παρ' αὐτῷ ποιήσομεν.
Ev Taîs kapdlais] 'in your hearts;'
'partem etiam designat ubi legitima
est Christi sedes, nempe cor: ut scia-
mus non satis esse si in linguâ verse-
tur, aut in cerebro volitet,' Calv.
On the meaning of kapdía (properly the
imaginary seat of the yuxń, and
thence the seat and centre of the
moral life viewed on the side of the
affections), see Delitzsch, Bibl. Psy-
chol. IV. II, p. 203 sq., and notes on
Phil. iv. 7.
18. ἐν ἀγάπῃ ἐῤῥ. καὶ τεθ.] 'ye
having been rooted and grounded in
love;' state consequent on the in-
dwelling of Christ, viz., one of fixed-
ness and foundation in love, the par-
ticiple reverting irregularly to the no-
minative for the sake of making the
transition to the following clause
more easy and natural: δοκεῖ μοι
σαφῶς τὰ ἑξῆς ἐν σολοικίῳ εἰρήσθαι, ὡς
πρὸς τὴν φράσιν. πρὸς γὰρ τὸ δῴη
ὑμῖν, ἀκόλουθον ἦν εἰπεῖν ἐῤῥιζωμένοις
καὶ τεθεμελιωμένοις . . . ὁ δὲ θέλων
ἀποκαταστῆσαι τὰ κατὰ τὸν τόπον
χωρὶς σολοικίας, σκέψαι εἰ μὴ βιάσεται
οὕτω τὴν φράσιν ἀποκαταστάς, Origen
ap. Cramer, Caten. The assumed
transposition of ἵνα (ἵνα ἐῤῥ. καὶ τεθ.
¿¿iox., Auth., Mey.,-but adopted by
none of the ancient Vv. except
Goth.), which Origen thus properly
rejects, cannot be justified by any ne-
cessity for emphasis, or by the pas-
sages adduced by Fritz. (Rom. xi.
31, Vol. II. p. 541), viz. Acts xix. 4,
John xiii. 29, 1 Cor. ix. 15, 2 Cor. ii.
4, Gal. ii. 10, 2 Thess. ii. 7, as in all
of them (except Thess. 7. c., which is
not analogous) the premised words are
not, as here, connected with the sub-
ject, but form the objective factor of
iva
EPHESIANS III. 18.
71
καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις, τί τὸ πλάτος καὶ
the sentence. The only argument of
any real weight against the proposed
interpr. is not so much syntactic (for
see the numerous exx. of similar irre-
gularities in Winer, Gr. § 63. 2, p.
620, Krüger, Sprachl. § 56. 9. 4) as
exegetical, it being urged that the perf.
part. which points to a completed
state is inconsistent with a prayer
which seems to refer to a state of
progress, and to require the present |
part. (see Mey.). The answer, how-
ever, seems satisfactory,-that the
clause does express the state which
must ensue upon the indwelling of
Christ, before what is expressed in the
next clause (iva èşıox.) can in any way
be realized, and that therefore the
perf. part. is perfectly correct. The
Apostle prays that they may be
strengthened, that the result of it may
be the indwelling of Christ, the state
naturally consequent on which would
be fixedness in the principle of Chris-
tian love. We now notice the sepa-
rate words.
¿v ảyáπn]
' in love,'—not either of Christ (comp.
Chrys. ảyárŋ avтoû) or of God
(Wolf), either of which references
would certainly have required some
defining gen., but the Christian prin-
ciple of love,love, ἥτις ἐστὶ σύνδε
σμος τῆς τελειότητος, Col. iii. 4. This
was to be their basis and foundation,
in which alone they were to be fully
enabled to realize all the majestic
proportions of Christ's surpassing love
to man; comp. 1 John iv. 7 sq.
The absence of the article is unduly
pressed both by Meyer (= 'in
amando') and Harl. (' subjective love,'
'man's love to Christ'), such omis-
sions in the case of abstract nouns,
esp. when preceded by prepp., being
not uncommon in the N. T. ; see exx.
Winer, Gr. § 19. 1, p. 109, and comp.
;
|
T
Middleton, Greek Art. VI. I, p. 98
(ed. Rose.)
ἐῤῥιζ. καὶ τεθεμ.]
It has been said that there is here a
mixture of metaphors; comp. Olsh.,
Mey., al. This is not strictly true:
pisów is abundantly used both with
an ethical (Herod. 1. 64, Plutarch,
Mor. 6 E) and a physical (Hom.
Od. XIII. 163) reference, without any
other allusion to its primitive mean-
ing, than that of fixedness, firmness at
the base or foundation; see exx. in
Rost u. Palm, Lex. s. v. Vol. II. p.
1337, and Wetst. in loc.
ἵνα ἐξισχύσητε] • in order that ye may
be fully able;' object contemplated in
the prayer for Christ's indwelling in
their hearts, and their consequent
fxedness in love: “ ἐξισχύσ. φησίν·
ὥστε ἰσχύος πολλῆς δεῖ, Chrysost. :
comp. Ecclus. vii. 6, µǹ oỷk ¿¿IOXÚOEIS
ἐξᾶραι ἀδικίας.
καταλα
Béolai] to comprehend;' the tense
βέσθαι]
perhaps implying the singleness of the
act (see exx. Winer, Gr. § 44. 7, p.
296, but see notes on ver. 4), and the
voice the exercise of the mental
power; see esp. Donalds. Gr. § 432.
bb, where this is termed the appropri-
ative middle, and Krüger, Sprachl.
§ 52. 8. 1 sq., where it is termed the
dynamic middle, as indicating the
earnestness or spiritual energy with
which the action is performed. The
meaning of the verb (kaтavoeîo@aι
Hesych.) can scarcely be doubtful: the
meaning occupare' (comp. Goth.
'gafahan,' Copt. taho) adopted by
Kypke, (Obs. Vol. II. p. 294), and
supported only by one proper exam-
ple, is here plainly untenable, as the
middle voice only occurs in the N. T.
in reference to the mental powers
comp. Acts iv. 13, x. 34, xxv. 25.
Tí TÒ TλáTOS K.T.λ.] 'what is the
breadth, and length, and depth, and
72
III. 18, 19.
EPHESIANS
μῆκος καὶ βάθος καὶ ὕψος,
height;' certainly not latitudinem
quandam, &c.' Kypke (Obs. Vol. II.
p. 294), such a use of ri implying a
transposition, and assigning a meaning
here singularly improbable. The
exact force and application of these
words is somewhat doubtful. With-
out noticing the various spiritual ap-
plications (see Corn. a Lap., and Pol.
Syn. in loc.) all of which seem more
or less arbitrary, it may be said (1)
that St. Paul is here expressing the
idea of greatness, metaphysically
metaphysically
considered, by the ordinary dimen-
sions of space ; διὰ γὰρ τοῦ μήκ. καὶ
πλ. καὶ βάθ. καὶ ὕψ. τὸ μέγεθος παρε-
δήλωσεν ἐπειδὴ ταῦτα μεγέθους δηλω-
TIKά, Theod. It is, however, more
difficult (2) to specify what it is of
which this greatness and dimensions
are predicated. Setting again aside
all arbitrary references (ǹ Tоû σraupoû❘
púois, Orig., Sever., 'contemplatio
Ecclesiæ,' Beng., Eadie), we seem
left to a choice between a reference
to (α) ἡ ἀγάπη τοῦ Θεοῦ πῶς πανταχοῦ
ἐκτέταται, Chrys., τῆς χάριτος τὸ μέ-
yeoos, Theod.-Mops. ; or (b) ǹ åɣáŋ
TOû Xp., Calv., Meyer. If the pre-
ceding άyáжŋ had referred to the love
of God, (a) would have seemed most
probable as it does not, and as its
general meaning there would be inap-
plicable here, (b) seems the most na-
tural explanation. Thus then the con-
sequent clause, without being depen-
dent or explanatory, still practically
supplies the defining gen.: St. Paul
pauses on the word "yos, and then,
perhaps feeling it the most appropriate
characteristic of Christ's love, he ap-
pends, without finishing the con-
struction, a parallel thought which
hints at the same conception (vπeρ-
βάλλουσαν), and suggests the required
genitive.
The order βάθος κ.
19 γνῶναί τε τὴν ὑπερβάλ-
|
vos, has only the support of AKL;
most mss.; Syr.-Phil. ; Orig., Chrys.,
Theod., al. (Tisch., Mey., Alf.); but
is appy. rightly maintained, even in
opp. to BCDEFG; mss.; Vulg.,
Clarom., Syr., Goth., Copt.; Ath.
Maced. (Rec., Lachm.) which adopt
the more natural, and for this very
reason, the more suspicious order.
19. γνώναί τε] ' and to know :
supplemental clause to кaтaλaßéolαι
καταλαβέσθαι
K.T.X., the former referring to the
comprehensive knowledge of essen-
tials (Olsh.), the latter further speci-
fying the practical knowledge arising
from religious experience. It may be
remarked, that though the union of
sentences by Te is characteristic of
later Greek (Bernhardy, Synt. xx. 17,
p. 483), it is comparatively rare in the
Gospels. In the Epistles, but most
especially in the Acts, it is of more
common occurrence. Te is to be dis-
tinguished from κal as being adjunc-
tive rather than conjunctive: like
“que, it appends to the foregoing
clause (which is to be conceived as
having a separate and independent
existence, Jelf, Gr. § 754. 6), an ad-
ditional and, very frequently, a new
thought; a thought which, though
not necessary to (Herm. Viger, No.
315), is yet often supplemental to, and
partially involved in the first clause ;
comp. Acts ii. 23, Heb. i. 3, and see
Winer, Gr. § 57. 3, p. 517 (ed. 5.)
>
Tηv úπeρßáλλ. TĤs yvwσews ȧy.] 'the
τὴν ὑπερβάλλ,
knowledge-surpassing love;' the gen.
γνώσεως being due to the notion of
comparison involved in vπepßáλλew;
comp. Esch. Prom. 944, ВpovrÊS ÚπEP-
βάλλοντα κτύπον, Arist. Pol. III. 9,
and see Jelf, Gr. § 504, Bernhardy,
Synt. III. 48. b, p. 169. The words
can scarcely be twisted into meaning
'the exceeding love of God in be-
EPHESIANS
73
III. 19.
λουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ, ἵνα πληρωθῆτε
εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ.
ΤΟ
stowing on us the knowledge of Christ'
(Dobree, Advers. Vol. I. p. 573), nor
can the participle vπeρß. be explained
in an infinitival sense, 'to know that
the love of Christ is ἀνεξιχνίαστον
(comp. Harl.),—a translation unte-
nable in point of grammar (Winer,
Gr. § 45. 4, note, p. 309), and unsa-
tisfactory in exegesis,-but, as its po-
sition shows, must be regarded as
simply adjectival. The sentence then
contains an oxymoron or apparent
paradox (comp. 1 Cor. i. 21, 25, 2
Cor. viii. 2, Gal. ii. 19, 1 Tim. v. 6),
thus simply and satisfactorily ex-
plained by Chrys. (ed. Savile) and
cum., εἰ καὶ ὑπερκεῖται πάσης γνώ
σεως ἀνθρωπίνης [this is too restricted]
ἡ ἀγάπη τοῦ Χρ. ὅμως ὑμεῖς γνώσεσθε
εἰ τὸν Χρ. σχοίητε ἐνοικοῦντα : comp.
Theophylact. Γνῶναι is thus con-
trasted with yvwois; the former being
that knowledge which arises from the
depths of religious experience (rò
γνῶναι ἀντὶ τοῦ ἀπολαῦσαι λέγει,
Theod.-Mops.), the knowledge that is
ever allied with love (Phil. i. 9); the
latter abstract knowledge, not merely
ἀνθρωπίνη (Chrys.), and most certainly |
not yevdúvvμos (Holzh.), but know-
ledge without reference to religious
consciousness or Christian love;
comp. 1 Cor. viii. 1 sq., xiii. 8.
ảɣáπην тoû Xp.] 'love of Christ to-
wards us;' gen. subjecti; not 'love
for Christ,' I John ii. 5, 15.
ἵνα πληρώθητε κ.τ.λ.]
K.T.λ.] 'that ye may
be filled to all the fulness of God ;' ob-
ject and purpose of ἐξισχύειν καταλα-
βέσθαι: ὥστε πληροῦσθαι πάσης ἀρετῆς
ἧς πλήρης ἐστιν ὁ Θεός, Chrys. (ed.
Sav.). There is some little difficulty
in these words, arising from the am-
biguity of the meaning of πλήρωμα.
If we adhere (a) to the more strict
meaning, 'id quo res impletur' (see
Fritz. Rom. Vol. II. p. 469 sq., notes
on Gal. iv. 4), the words must imply,
'that ye may be so filled as God is
filled' (Olsh.), TOû coû being the pos-
sessive gen., and rò πλýp. referring,
not to the essence, still less to the doğa
(Harl.), but to the spiritual perfections
of God. Owing to the somewhat
obvious objection, that such a fulness
could never be completely realized in
this present state of human imperfec-
tion (1 Cor. xiii. 10 sq.), De W. and
Meyer adopt (b) the secondary mean-
ing of πλήρωμα, scil. πλοῦτος, πλῆθος
(see Fritz. Rom. Vol. II. p. 471), the
translation being either, 'ut pleni fia-
tis usque eo ut omnes Dei opes animis
vestris recipiatis' (Fritz. ib.), or 'ut
omnibus Dei donis abundetis' (Est.),
according as coû is regarded more as
a possessive gen. ; or as a gen. of the
originating cause (notes on 1 Thess. i.
6).
Both these latter interpretations
are, however, so frigid and so little in
harmony with the climactic character
of the passage (δυν. κρατ. διὰ τοῦ Πν.
ἵνα πλη-
κατοικ. Χρ.
ρωθ. εἰς πᾶν τὸ πλήρ. τοῦ Θεοῦ), and
the apparently well considered use of
eis (not èv instrumental or an ablatival
dat.), that we do not hesitate to adopt
(a), and urge, with Olsh., that where
Christ the living Son of God dwells,
there surely πᾶν τὸ πλήρ. τοῦ Θεοῦ is
already; comp. Col. ii. 19.
eis nâv tò nλýp.] 'to all the fulness ;
in omnem plenitudinem,' Clarom.,
Vulg.; els not implying 'accordance
to' (Eadie), but with its usual and
proper force, denoting the end (here
quantitatively considered), or limit of
the πλńρwσis; see Rost u. Palm, Lex.
s.v. eis, III., Vol. 1. p. 803, comp.
Bernhardy, Synt. V. 11. b, p. 218.
74
EPHESIANS III, 20, 21.
Doxology.
20 Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερ
εκπερισσοῦ ὧν αιτούμεθα ἢ νοοῦμεν, κατὰ τὴν δύναμιν τὴν
ἐνεργουμένην ἐν ἡμῖν, 21 αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ ἐν
21. èv tŷ ékkλnolą ¿v Xpiorų 'Inσoû] So Tisch. (ed. 2, 7), Harl., De Wette,
Meyer, al., with D² [E, Xp. 'I. èv tŷny èkk.] KL; great majority of mss.; Goth.,
Syr. (both), al.; Chrys., Theod., Dam. (text), Theoph., Ecum.; Vig. The
variations can be so satisfactorily accounted for that there seems little doubt
that this is the true reading. Assuming it to be so, the pre-eminence due to
Christ would first have suggested a change of order (comp. E): the insertion of
kal would have easily followed, as in D¹FG; Clarom., Sang., Aug., Boern. ;
Ambrst.; it would thus have acquired such a footing in the text, as to be
maintained even when the right order was observed. We have hence the fairly
attested, though appy. spurious, reading, ¿v Tŷ èkk. kaì èv Xp. 'I. in ABC; 73,
80, 213; Vulg., Copt., Arm.; Dam. (comm.); Hier., Pel. (Lachm., Rückert.)
20. τῷ δὲ δυναμένῳ] • Now to Him
that is able;' concluding doxology, not
without some antithesis (de) between
Him who is the subject of the present
verse, and the finite beings who are
the subjects of the preceding verses.
ὑπὲρ πάντα ποιήσαι] ' to do (effect,
complete) beyond all things; 'peri-
phrasis Dei Patris emphatica,' Vorst.
That vrèp cannot here be taken ad-
verbially seems almost self-evident;
the order would thus be needlessly
artificial and the sentence tautolo-
gous; comp. Winer, Gr. § 50. 7. 2, p.
376.
ὑπερεκπερισσοῦ ὧν
K.T.λ.] 'superabundantly beyond what
we ask or think;' second member ex-
planatory of the preceding, &v not re-
ferring to Távra, but forming with
αιτούμ. and νοοῦμ. a fresh and more
specific subject : ὅρα δὲ δύο ὑπερβολάς.
τὸ ὑπὲρ πάντα ποιῆσαι τὰ εἰρημένα, καὶ
ὑπερεκπερισσοῦ ποιῆσαι ἃ ποιεῖ. ἔνι
γὰρ καὶ πλείονα ποιοῦντα τῶν αἰτηθέν
των κεφάλαια, μὴ πλουσίως μήτε δαψι
λῶς ἕκαστον ποιῆσαι, cum. The
cumulative compound vπeρeк. occurs
I Thess. iii. Io (comp. notes) v. 13,
and belongs to a class of compounds
(those with vπép), for which the
Apostle seems to have had a some-
what marked predilection; comp.
ὑπερνικάω, Rom. viii. 37; ὑπερπε-
pioσeúw, Rom. v. 20, 2 Cor. vii. 4;
ὑπερλίαν, ib. xi. 5 ; ὑπερυψόω, Phil.
ii. 9; vπepavžávw, 2 Thess. i. 3;
vπeρπλeovášw, 1 Tim. i. 14; and see
ὑπερπλεονάζω,
Fritz. Rom. v. 20, Vol. I. p. 351. It
is noticeable that vrèp occurs nearly
thrice as many times in St. Paul's
Epp. and the Ep. to the Heb. as in
the rest of the N. T., and that,
with a few exceptions (Mark vii. 37,
Luke vi. 38, &c.), the compounds of
vπèρ are all found in St. Paul's Epis-
tles. The gen. &v is governed by
ὑπερεκπ. as γνώσεως by ὑπερβάλλουσαν,
ver. 19; comp. Bernh. Synt. III. 34,
p. 139 8q.
αιτούμεθα ἢ
vooûμev] 'we ask or think;' not only
the requests we actually prefer, but
all that it might enter into the mind
to conceive; 'cogitatio latius patet
quam preces' Beng.: comp. Phil. iv. 7.
τὴν ἐνεργ. ἐν ἡμῖν] which worketh in
us, sc. in our souls,' 'quæ operatur
in nobis,' Clarom., Vulg.; èvepy. not
being here passive (Hamm., Bull,
Exam. II. 3), but middle (Syr., Goth.,
Eth., Arm.), as in Gal. v. 6, where
see notes. On the constructions of
¿vepyéw, see notes on Gal. ii. 8, and
on the distinction between the uses of
act. (mainly in personal ref.) and
EPHESIANS III. 21.
75
Χριστῷ Ἰησοῦ, εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰών
νων· ἀμήν.
middle (mainly in non-personal ref.),
Winer, Gr. § 38. 6, p. 231. The
dúvaμis, which so energizes, is the
power of the Holy Ghost; comp. ver.
16, Rom. viii. 26.
21. avтQ] 'to Him;' rhetorical re-
petition of the pronoun,-not, how-
ever, in accordance with 'Hebrew
usage,' (Eadie), but in agreement with
the simple principles of emphasis; see
Bernhardy, Synt. VI. II. c, p. 290.
ǹ Só§a] 'the glory that is due to Him,
and redounds to Him from such gra-
cious dealings towards us;' see notes
on Gal. i. 5.
ἐν τῇ ἐκκλ.
èv Xp.'Ino.] ‘in the Church, in Christ
Jesus;' the first member denoting the
outward province, the second the in-
ward and spiritual sphere in which
God was to be praised. The second
member ἐν Χρ. Ιησ. is thus not for
διὰ Χρ. (Theoph.), nor for σὺν Χρ.
(Ecum.), but retains its proper mean-
ing, specifying, not exactly the manner
(De W.), but the true element in which
alone praise was duly to be ascribed to
God; 'if any glory come from us to
God it is by [in] Christ,' Sanders.
(cited by Wordsw. in loc.) The ordi-
nary explanation, 'the Church (which
is) in Christ Jesus,' is objectionable,
not so much on account of the absence
of the article (for comp. 1 Thess. i. 1,
2 Thess. i. 1), as on account of the
then appy. superfluous character of
the words (the èккλ. here mentioned
could only be the Christian Church),
which in our present interpr. echo the
preceding τοῦ Χριστοῦ (ver. 19) with
special and appropriate force: contrast
Alf. in loc., who still partially con-
nects the two members; but comp.
Syr., which by its omission of the re-
lative here, and its insertion in Thess.
ll. cc., seems not obscurely to favour
our present view.
Lachm. and
Rück. insert καὶ (καὶ ἐν Χρ. Ιησ.) with
a fair amount of authority (see crit.
note), but contrary to critical pro-
bability; as the insertion of the copula
seems more naturally due to emenda-
tion (observe the variations in loc.),
than its omission to an error in tran-
scription.
εἰς πάσας γενεάς
K.T.λ.] to all the generations of the
age of the ages;' comp. Dan. vii. 18,
ἕως αἰῶνας τῶν αἰώνων, 3 Esdr. iv. 38,
εἰς τὸν αἰῶνα τοῦ αἰῶνος, and see notes
on Gal. i. 5. The cumulative expres-
sion is somewhat peculiar. It is not
improbable, as Grotius suggests, that
the two formulæ expressive of endless
continuity, yeveal yeveŵv, Luke i. 50,
and αἰῶνες τῶν αἰώνων, are here blended
together. The use of yeveai suggests
the use of the singular alúv, as the
conception of the successive genera-
tions composing the entirety of the
alúv is thus more clearly presented,
while again the subjoined plural marks
that aiùv as also composed of a series
of alŵves (gen. of the content) of which
it is the sum and aggregation. Har-
less finds a difference between the two
expressions αἰῶνες τῶν αἰώνων and
αἰὼν τῶν αἰώνων, the former being rather
extensive, and conveying the idea of
πάντες αἰῶνες, the latter being rather
intensive, ‘sæculum sæculorum, quod
omnia sæcula in se continet' (Drus.),
and more strictly in accordance with
the Hebrew superlative. This is in-
genious, but appy. of doubtful ap-
plication, as in actual practice the
difference between the two expressions
is hardly appreciable. Baur (Paulus,
p. 433) finds in this expression distinct
traces of Gnosticism: it is unneces-
sary to refute such utterly foregone
conclusions.
76
EPHESIANS IV. 1.
Walk worthy of
your vocation in
IV. Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν
low liness, in love, Κυρίῳ, ἀξίως περιπατῆσαι τῆς κλήσεως ἧς
and especially in
unity; there is but one body, one Spirit, one Lord, and one God.
The
CHAPTER IV. τ. παρακαλῶ οὖν]
'I exhort you then;' commencement
of the practical portion of the
Epistle (comp. Rom. xii. 1), follow-
ing naturally and with an appro-
priate retrospective reference (ovv)
to what has preceded; οὕτως αὐτοῖς
ἐπιδείξας τῆς θείας εὐεργεσίας τὸν
TÒV
πλοῦτον, ἐπὶ τὰ εἴδη προτρέπει τῆς
ȧperîs, Theod. The meaning of
παρακαλῶ will thus be both here and
in Rom. 1. c. more naturally 'hortor'
(παρακ. τὸ προτρέπω, ὡς ἐπὶ τὸ πολύ,
Thom. M. p. 684, ed. Bern.) than
'obsecro,' (Clarom., Vulg., Arm.,
and
most Vv.), -a meaning which it some-
times bears, but which would seem
inapplicable in the present context;
see Fritz. Rom. Vol. III. p. 4, and, for
a general notice of the word, Knapp,
Script. Var. Arg. p. 127 8q.; comp.
also notes on 1 Thess. v. II.
exact reference of oûv is more doubtful:
Meyer refers it to the verse imme-
diately preceding, Winzer and Alford
(Rom. 1. c.) to the whole doctrinal por-
tion of the Ep.; the former view, how-
ever, seems too narrow, the latter too
vague. The more natural ref. is appy.
to those passages in the preceding
chap. which relate to the spiritual pri-
vileges and calling of the Ephesians,
e. g. ver. 6, 12, but especially to 14
sq., in which the tenor of the prayer
incidentally discloses how high and
how great that calling really was. On
the true force of this particle, see Klotz,
Devar. Vol. II. p. 117, Donalds. Gr.,
§ 548. 31, and comp. notes on Phil.
ὁ δέσμιος ἐν Κυρίῳ]
'the prisoner in the Lord,' i. e., as
paraphrased by Fritz., 'ego vinctus in
Christi castris ; not παρακ. ἐν Κυρ.,
ii. 1.
a construction at variance both with
the grammatical order of the words,
and the apparent force of the exhorta-
tion: see Winer, Gr. § 20. 2, p. 123.
St. Paul exhorts not merely as the
prisoner, but as the prisoner in the
Lord; 'a vinculis majorem sibi aucto-
ritatem vindicat,' Calv.; comp. Gal.
vi. 17. Thus ἐν Κυρ. is not for διὰ
Κυρ. (Chrys., Theod.), or σὺν Κυρ.
(Ecum.), but denotes the sphere in
which captivity existed, and out of
which it did not exist; in Domini
enim vinculis constrictus est, qui év
Kupi v vinctus est,' Fritz. Rom.
viii. 1, Vol. II. p. 82 sq.; comp. notes
on Gal. i. 24. The distinction between
this and ὁ δέσμ. τοῦ Χρ., ch. iii. I,
seems to be that in the latter the cap-
tivity is referred immediately to Christ
as its author and originator, in the
former to the union with Him and
devotion to His service. It must be
conceded, that occasionally ἐν Κυρίῳ
appears little more than a kind of qua-
litative definition (comp. Rom. xvi. 8,
13, I Cor. iv. 17, Phil. i. 14, al.);
still the student cannot be too much
put on his guard against the frigid and
even unspiritual interpretations into
which Fritz. has been betrayed in his
elaborate note (Rom. l. c. Vol. II.
p. 82 sq.) on this and the similar for-
mula ἐν Χριστῷ. On the nature of
this union with Christ comp. Hooker,
Serm. III. Vol. III. p. 762.
ἧς ἐκλήθητε]
IS EKλHONTE] wherewith ye were
called,' 'quâ vocati estis,' Clarom.,
Vulg., Goth.; s here appy. standing
for (comp. 2 Tim. i. 9, but not
I Cor. vii. 20 [De W.], as there
év precedes), and so slightly violating
the usual law of attraction, unless, fol-
lowing the analogy of such phrases as
κλῆσιν καλεῖν, παρακλήσιν παρακ., we
EPHESIANS IV. 1, 2.
77
ἐκλήθητε,
2 μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτη-
τος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ,
suppose the relative standing as usual
for the accus. v; comp. Winer, Gr.
$ 24. 1, p. 189. De W. indeed denies
the existence of such a phrase as
kλñow kaλeîv, but see Arrian, Epict.
p. 122 (Raphel), καταισχύνειν τὴν κλῆ
σιν ἣν κέκληκεν.
2. μετὰ πάσης ταπ.] with all
lowliness;' dispositions with which
their moral walk was to be associated
(comp. Col. iii. 12), μerà ('with,'
Vulg., Goth., not 'in,' Copt.) being
used with ref. to the mental powers and
dispositions with which an action is,
as it were, accompanied; comp. Luke
i. 39, 2 Cor. vii. 15, and see Winer,
Gr. § 47. h, p. 337. Σύν denotes
rather coherence (Krüger, Sprachl.
§ 68. 13, 1), not uncommonly with
some collateral idea of assistance;
comp. 1 Cor. v. 4.
On the use
of Táons, comp. notes, ch. i. 8; and
on the meaning of the late word
ταπεινοφροσύνη, the esteeming of
ourselves small, because we are so,'
'the thinking truly, and because
truly, therefore lowlily of ourselves,'
see Trench, Synon. § XLII., and Suicer,
Thesaur. 8. v., where several defini-
tions of Chrysostom are cited. Most
of these openly or tacitly ascribe to
the ταπεινόφρων a consciousness of
greatness (ταπ. ἐστίν, ὅταν μεγάλα τὶς
ἑαυτῷ συνειδὼς μηδὲν μέγα περὶ αὐτοῦ
pavrášŋra‹); this, however, as Trench
observes, is alien to the true sense and
spirit of the word.
πρаʊ-
TηTOS] 'meekness,' in respect of God,
and in the face of men; see Trench,
Synon. § XLII., Tholuck, Bergpr.
(Matth. v. 5), p. 82 sq., and notes on
Gal. v. 23. The less definite meaning of
'gentleness' is appy. maintained by
some of the Vv. (Vulg. 'mansuetu-
dine' Goth. 'qairrein' [comp. Lat.
|
cicur], Arm., al.), and also by the
Greek commentators (ἔσο ταπεινός
ὁμοίως δὲ καὶ πρᾳος, ἔστι γὰρ ταπεινὸν
μὲν εἶναι, ὀξὺν δὲ καὶ ὀργίλον, Chrys. ;
comp. Theophyl. on Gal. v. 3); the
deeper and more biblical sense is,
however, distinctly to be preferred.
A good general definition will be
found in Stobæus, Floril. I. I (18).
The reading Tраúтηтоs, though only
supported by BC; mss., is appy. to be
preferred to πраóтηтos (Rec., Lachm.
with ADEFGL; majority of mss.),
as the best attested form in the dialect
of the New Test.; see Tischend.
Prolegom. p. L.
μετά μα
Kρobuμlas] with long suffering;' se-
parate clause more fully elucidated by
the following words, ἀνεχόμενοι κ.τ.λ.
Two other constructions have been
proposed; (a) the connexion of μetà
μakp. with ȧvex. (Est., Harl.) so as to
form a single clause; (b) the union of
all the clauses in one single sentence.
The objections to (a) are, (1) that
åvex. is the natural expansion of
μEтà μакρ.,—(2) that undue emphasis
μετὰ
must thus (owing to the position) be
ascribed to μerà μакр.,—(3) that the
parallelism of the participial clauses
would be needlessly violated: to the
latter that the passage of the general
ἀξίως περιπ.) into the special (ἀνεχόμ
¿^^.) becomes sudden and abrupt, in-
stead of being made easy and grada-
tional by means of the interposed
prepositional clauses; comp. Mey. in
The fine word μακροθυμία
('long-suffering,' 'forbearance,' Goth.
'usbeisnai'), implies the reverse of
¿¿vovμía, (James i. 19) and is well
defined by Fritz. (Rom. II. 4, Vol. 1.
p. 98) as 'clementiâ, quâ, iræ tempe-
rans, delictum non statim vindices, sed
ei qui peccaverit pœnitendi locum re-
loc.
78
IV. 3.
EPHESIANS
•
3 σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ Πνεύματος ἐν τῷ
linquas.' The gloss of Chrys. (on
Cor. xiii. 4), μακρόθυμος διὰ τοῦτο λέ-
γεται, ἐπειδὴ μακράν τινα καὶ μεγάλην
Exeι Yuxηv (comp. Clarom. 'magna-
nimitate'), is too inclusive and gene-
ral; that of Beza, iræ cohibitione,'
too limited and special.
ἀνεχόμενοι κ.τ.λ.] 'forbearing one
another in love;' manifestation and
exhibition of the μακροθυμία ; comp.
Col. iii. 13. The relapse of the par-
ticiple from its proper case into the
nom. is here so perfectly intelligible,
and natural, that any supplement of
ἐστὲ οι γίνεσθε (Heins., al.) must be
regarded as wholly unnecessary; see
notes on ch. iii. 18, and Elsner, Obs.
Vol. II. p. 211 8q.
ἐν
άyárŋ is referred by Lachm. and
Olsh. to σroudášovтes. Such a punc-
tuation, though supported by Orig.
(Caten.), seems wholly inadmissible,
as disturbing the symmetry of the two
participial clauses, and throwing a
false emphasis on ἐν ἀγάπῃ.
(as Stier, see Vol. II. p. 18), neither
of which seem here so pertinent; see
notes on I Thess. i. 6, and on Col. i.
23. That the ref. is to the personal
Holy Spirit, seems so clear that we
may wonder how such able commen-
tators as Calvin and Estius could re-
gard To IIv. as the human spirit, and
acquiesce in an interpr. so frigid as
animorum concordia,' 'animorum
inter vos conjunctio.' De Wette,—
whose own interpr. die Einheit des
kirchlichen Gemeingeistes' (comp.
Theod.-Mops., IIveûµ., тò åvayevvĥoav
oŵμa), is very far from satisfactory,—
urges évórns πioтews, ver. 13, (comp.
Origen), but the two passages are by
no means so closely analogous as to
suggest any modification of the simple
personal meaning here assigned to
IIveûμa; see Laud, Serm. VI. Vol. I. p.
162 (A.C. Libr.).
3. σπουδάζ. τηρείν] ' using dili-
gence to keep ;' participial member pa-
rallel to the foregoing, specifying the
inward feelings (Mey.) by which the
ávéxeolar is to be characterized; and
the inward efforts by which it is to be
promoted ; οὐκ ἀπόνως ἰσχύσομεν είρη-
VeÚew, Theoph. For two good dis-
cussions of this verse, though from
somewhat different points of view,
see Laud, Serm. VI. Vol. I. p. 155
sq. (A. C. Libr.), and Baxter, Works,
Vol. XVI. p. 379 (ed. Orme).
τὴν ἑνότητα τοῦ Πν.] ' the unity of
the Spirit,' scil. 'wrought by the
Spirit' (τὴν ἑνότ., ἣν τὸ Πνεῦμα ἔδωκεν
nuîv, Theoph., comp. Chrys., Ecum.),
TOû ПIV. being the gen. of the origi-
nating cause (Scheuerl. Synt., § 17. 1,
p. 125), not the possessive gen. (as
appy. Origen, Caten.), or both united
·
ἐν τῷ
συνδέσμῳ τῆς εἰρήνης] ‘in the bond
of peace;' element or principle in
which the unity is maintained, viz.
'peace ;' tŷs cipýv. being not the gen.
objecti, ('that which binds together,
maintains, peace,' Rückert, 'vinculum
quo pax retinetur,' Beng., scil. áɣáπn,
Col. iii. 14), but the gen. of identity
or apposition; see Scheuerl. Synt. §
12. 1, p. 82, Winer, Gr. § 59. 8, p.
470. The former interpretation is
plausible, and appy. as ancient as the
time of Origen (τῆς ἀγάπης συνδεούσης
κατὰ τὸ Πνεῦμα ἑνουμένους, ap. Cram.
Caten. p. 165), but derives very
doubtful support from Col. l.
ȧyáлn is specified, and was perhaps
only due to the assumption that ev
was here instrumental (diá Ecum.),
and that συνδ. τῆς εἰρ. was a peri-
phrasis for the agent (άɣárn) supposed
(åɣáπŋ)
to be referred to. 'Ev, however, cor-
rectly denotes the sphere, the element
in which the evóτns is to be kept and
C.,
where
EPHESIANS
79
IV. 3, 4.
ર
συνδέσμῳ τῆς εἰρήνης. 4 ἓν σῶμα καὶ ἓν Πνεῦμα, καθὼς
manifested (see Winer, Gr. § 48. a, p.
345), thus preserving its parallelism
with ev in ver. 2, and conveying a
very simple and perspicuous meaning:
the Ephesians were to evince their
forbearance in love, and to preserve
the Spirit-given unity in the true bond
of union, the 'irrupta copula' of
peace. The etymological identity
of σύνδεσμος and εἰρήνη must not be
pressed (Reiners, ap. Wolf) as the de-
rivation of εἰρήνη from ΕΙΡΩ ‘necto' is
less probable than from EIPO 'dico;'
see Benfey, Wurzellex. Vol. II. p. 7,
Rost u. Palm, Lex. s. v. Vol. 1. p.
799.
4. Ev σôμa] 'There is one body;'
assertory declaration of the unity
pervading the Christian dispensation,
designed to illustrate and enhance the
foregoing exhortation; the simple verb
ἐστί, not γίνεσθε οι ἐστέ (οἵπερ ἐστέ,
Camer.), being appy, the correct sup-
plement; see Winer, Gr., § 64. 2, p.
546. The connexion of thought be-
tween ver. 3 and 4 is somewhat
doubtful. That the verse is not di-
rectly hortatory, and connected with
(Lachm.), dependent on ('ut sitis,'
Syr., Est. 2.), or in apposition to ('ex-
istentes,' Est. 1) what precedes, seems
clear from the parallelism with ver. 5
and 6 still less does it introduce a
reason for the previous statement by
an ellipse of yáp (Eadie), all such
ellipses being wholly indemonstrable;
'nullâ in re magis pejusque errari
quam in ellipsi particularum solet,'
Herm. Viger, Append. II. p. 701 (ed.
Valpy). It seems then only to contain
a simple assertion, the very uncon-
nectedness of which adds weight and
impressiveness, and seems designed to
convey an echo of the former warn-
ing; 'remember, there is one body,
&c.;' comp. Hofm. Schriftb. Vol. II.
p. 108.
In the explanation of
the sentiment, the Greek commen-
tators somewhat vacillate; we can,
however, scarcely doubt that the oŵμa
implies the whole community of
Christians, the mystical body of Christ
(ch. ii. 16, Rom. xii. 5, Col. i. 24,
al.), and that the IIveûμa is the Holy
Spirit which dwells in the Church
(Eadie), and by which the oŵμa is
moved and vivified (1 Cor. xii. 13);
comp. Jackson, Creed, xii. 3. 4,
Usteri, Lehrb. II. 2. I, p. 249, and
Wordsw. in loc. On this text, see
a good treatise by Barrow, Works, Vol.
VII. p. 626 sq.
καθώς]
even as;' illustration and proof of
the unity, as more especially afforded
by the unity of the hope in which they
were called. On the later form
кalús, see notes on Gal. iii. 6.
καὶ ἐκλήθητε ἐν μιᾷ ἐλπ.] 'ye were also
called in one hope,' 'vocati estis in unâ
spe,' Clarom., Vulg., Arm.; κal mark-
ing the accordance of the calling with
the previously-stated unity ('unitas
spiritus ex unitate spei noscitur,'
Cocc.), and ev being neither equiv.
to èrl (Chrys.) or eis (Rück.), nor
even instrumental, but simply speci-
fying the moral element in which as
it were the κλîσis took place; comp.
Winer, Gr., § 50. 5, p. 370. Meyer
adopts the instrumental sense; as,
however, there are not here, as in
Gal. i. 6 (see notes), any prevailing
dogmatical reasons for such an inter-
pretation, and as the two remaining
passages in which κaλeîv is joined
with ev (1 Cor. vii. 15, 1 Thess. iv. 7)
admit a similar explanation, it seems
most correct to adhere to the strict,
and so to say, theological meaning of
this important preposition; we were
called èπ' ¿cv@epią (Gal. v. 13), and
eis Zwýv aiwviov (1 Tim. vi. 12), but
80
EPHESIANS IV. 4-6.
καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς
Κύριος, μία πίστις, εν βάπτισμα·
ἐν εἰρήνῃ (1 Cor. vii. 15), ἐν ἁγιασμῷ
(1 Thess. iv. 7) and ẻv èxπidɩ; comp.
ἐλπίδι;
Reuss, Theol. Chrét. IV. 15, p. 146.
τῆς κλήσεως ὑμῶν] ' of your calling,
sc. arising from your calling; kλń-
σews being not the gen. of possession
(Eadie, Alf.), but of the origin or ori-
ginating cause ; κοινὴ ἐστὶν ἡμῶν ἐλπὶς
ἐκ τῆς κλήσεως γενομένη, Ecum.: see
notes on I Thess. 1. 6.
5. els Kúpios] 'one Lord,' sc.
εἰς Κύριος]
Christ; placed prominently forward,
as the Head of His one body, the
Church, and the one divine object to-
ward whom faith is directed, and into
whom all Christians are baptized;
comp. Rom. vi. 3, Gal. iii. 27, and for
a good sermon on this text Barrow,
Serm. XXII. Vol. v. p. 261 sq.
µía Tloris] 'one faith;' not the
'fides quæ creditur,' and still less the
'regula fidei,' Grot.,-this meaning
in the N.T. being extremely doubtful,
see notes on Gal. i. 23,-but the 'fides
quá creditur,' the 'fides salvifica,'
which was the same in its essence and
qualities for all Christians (Mey.).
That this, however, must not be un-
duly limited to the feeling of the indi-
vidual, sc. to faith in its utterly sub-
jective aspect, seems clear from the
use of μía, and the general context.
As there is one Lord, so the pla
rioris is not only a subjective recog-
nition of this eternal truth (Usteri,
Lehrb. II. I. 4, p. 238), but also neces-
sarily involves a common objective
profession of it; comp. Rom. x. 10;
and see Stier, Vol. I. p. 33, Pearson,
Creed, Art. IX. Vol. I. p. 399 (ed.
Burt.).
ἓν βάπτισμα] ' one
baptism;' a still further 'consequentia'
to els Kúpios: as there was one Lord
and one faith in Him, so was there
one and one only baptism into Him
5 εἷς
κλήσεως ὑμῶν·
6 εἷς Θεὸς καὶ πατήρ
(Gal. iii. 27), one and one only inward
element, one and one only outward
seal. Commentators have dwelt, per-
haps somewhat unprofitably, upon
the reasons why no mention is made
of the other sacrament, the els aρTos
(1 Cor. x. 17) of the Holy Commu-
nion. If it be thought necessary to
assign any reason, it must certainly
not be sought for in the mere histo-
rical fact (Mey.), that the Holy Com-
munion was not at that time so sepa-
rate and distinct in its administration
(comp. Bingham Antiq. XV. 7. 6, 7,
Waterland, Eucharist, Ch. 1. Vol. IV.
P. 475) as Holy Baptism, for the
words of inspiration are for all times,
but must be referred to the funda-
mental difference between the two
sacraments. The one is rather the
symbol of union (Usteri, Lehrb. 11.
2, p. 284); the other, from its single
celebration and marked individual
reference, presents more clearly the
idea of unity,—the idea most in har-
mony with the context; see Kahnis,
Abendm. p. 276, 249.
6. εἰς Θεὸς καὶ πατήρ] ' one God
and Father;' climactic reference to
the eternal Father (observe the distinct
mention of the three Persons of the
blessed Trinity, ver. 4, 5, 6) in whom
unity finds its highest exemplification;
'etiamsi baptizamur in nomen Patris,
Filii, et Spiritus Sancti, et filium
unum Dominum nominamus, tamen
non credimus nisi in unum Deum,'
Coce. On this solemn designation,
see notes on Gal. i. 4, and for a dis-
cussion of the title 'Father,' Pearson,
Creed, Art. 1. Vol. I. p. 35 sq. (ed.
Burt.), Barrow, Creed, Serm. x. Vol.
IV. p. 493 sq.
ὁ ἐπὶ πάντων]
4 who is over all; ὁ κύριος καὶ ἐπάνω
πávτш, Chrys. ; the relation expressed
EPHESIANS IV. 6, 7.
81
ó
πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.
Further, Christ gives η Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ
His grace in measure
to each, as the Scripture testifies.
seems that of simple sovereignty, not
only spiritual (Calv.), but general and
universal (deσToreíavonµalvel, Theod.);
comp. Rom. ix. 5, and see Winer, Gr.
$ 50. 6, p. 370,-where the associated
reference to 'protection' (ed. 5), is now
rightly excluded: this would have been
more naturally expressed by vπÉр; see
Krüger, Sprachl. § 68. 28. It is un-
necessary to remark that the three
clauses are no synonymous formulæ
(Koppe), but that the prepositions
mark with scrupulous accuracy the
threefold relation in which God stands
to his creatures; see notes on Gal. i.
I, and Winer, Gr. l. c., and Stier,
Vol. I. p. 44.
The gender of
Távτwv is doubtful. It seems arbi-
trary (Clarom., Vulg.) to regard the
first πάντων and πᾶσιν as masc., the
second Távтwv as neuter, as there is
nothing in the context or in the mean-
ing of the prepp. to require such a
limitation: the gender of one may
with propriety fix that of the rest. As
Tâow then certainly seems masculine,
πάντων may be assumed of the same
gender; so Copt., which by the omis-
sion of hōb seems here to express a
definite opinion. In Rom. ix. 5,
Távтwv is commonly (and properly)
interpreted as neuter (opp. to Fritz.
in loc. Vol. II. 272), there being no
limitation or restriction implied in
the context.
The reading
is very doubtful: ἡμῖν (Rec. ὑμῖν with
mss.; Chrys. comment., al.) is added
to Tâow with DEFGKL; mss.;
Clarom., Vulg., Syr. (both), Goth.;
Did., Dam., al.,-but seems more
rightly omitted with ABC; 10 mss.;
Copt., Eth. (both); Ath., Greg.-
Naz., Chrys. (text), al., as a not im-
probable gloss: so Lachm., Tisch.,
and appy. the majority of recent edi-
διὰ πάντων καὶ ἐν
G
tors.
πâσiv]'through all and in all.' These
two last clauses are less easy to inter-
pret, on account of the approximation
in meaning of the two prepositions.
Of these dia is referred (a) by the
Greek expositors to God (the Father),
in respect of his providence (ὁ προνοῶν
kal dioikŵv, Chrys.); (b) by Aquinas
(ap Est.), al., to God the Son, 'per
quem omnia facta sunt,' comp. Olsh.,
-a very inverted interpretation; (c)
by Calvin, Meyer, al. 'to the per-
vading charismatic influence and pre-
sence of God by means of the
Holy Spirit.' This last interpre-
tation seems at first sight most in
unison with the strict meaning of both
prepp., dià pointing to the influence of
the Spirit which passes through (‘trans-
currit,' Jerome) and pervades all
hearts [operative motion], èv His in-
dwelling (ỏ olkŵv, Chrys.) and inform-
ing influence [operative rest]; see
ed. I; still as the three Persons of
the blessed Trinity have been so lately
specified, as references to this holy
Truth seem very noticeably to pervade
this Ep. (see Stier, Eph. Vol. 1. p. 35),
and as the ancient interpr. of Irenæus
('super omnia (?) quidem Pater,
per omnia (?) autem Verbum,
in omnibus autem nobis Spiritus,'
Hær. v. 18; comp. Athan. ad. Serap.
§ 28, Vol. II. p. 676, ed. Bened.),
seems to have a just claim on our
attention, it seems best and safest to
maintain that allusion in the present
case (opp. to Hofm. Schrifto. Vol. 1.
p. 184), and to refer διὰ πάντων to
the redeeming and reconciling influ-
ences of the Eternal Son which per-
vade all hearts, while ev râow, as
above, marks the indwelling Spirit;
see Stier in loc., and comp. Waterl.
Def. of Queries, Vol. I. p. 280.
7.
•
évì dè ékáotų ýµŵv] 'But to each
82
EPHESIANS IV. 7, 8.
τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ. 8 διὸ λέγει 'Ανα-
of us,' 'to each one individually:'
further inculcation of this unity in
what might at first sight have seemed
to militate against it; dè neither being
transitional (comp. Eadie), nor en-
countering any objection (Grot., comp.
Theoph.), but merely suggesting the
contrast between the individual and
the Távτes previously mentioned (ver.
6). In the general distribution of
gifts (implied in the ỏ Оeòs év πâow),
no single individual is overlooked
(1 Cor. xii. 11, διαιροῦν ἰδίᾳ ἑκάστῳ);
each has his peculiar gift, each can
and ought to contribute his share to
preserving 'the unity of the Spirit :'
so in effect Chrys., who in the main
has rightly felt and explained the con-
nexion, τὰ πάντων κεφαλαιωδέστερα,
φησί, κοινὰ πάντων ἐστί, τὸ βάπτισμα
κ. τ. λ. εἰ δέ τι ὁ δεῖνα πλέον ἔχει ἐν
τῷ χαρίσματι, μὴ ἄλγει; see also
Theod.-Mops. in loc.
¿Sółŋ ý xápis] 'the grace was given,'
sc. by our Lord after His ascension;
Xápis, however, not being simply equi-
valent to xápioμa (= 'gift of grace,'
Peile), but, as De W. rightly observes,
retaining some shade of a transitive
force, and denoting the energizing
grace which manifests itself in the
peculiar gift; comp. Rom. xii. 6.
The omission of the art. (Lachm. with
BD¹FGL; 5 mss.; Dam.) is due
appy. to an error in transcription,
caused by the preceding 7, by which
it became absorbed, and is retained by
Tisch. (with ACD³EK; great majo-
rity of mss.; Chrys., Theod., al.), and
most recent editors.
τὸ μέτρον κ. τ. λ.] ' according to the
measure of the gift of Christ,' scil. 'in
proportion to the amount of the gift
which Christ gives, καθὼς τὴν ἑαυτοῦ
δωρεὰν ἑκάστῳ ἡμῶν ὁ δεσπότης ἐπεμέ-
τρησε Χριστός, Theod.- Mops. ; δωρεᾶς
?
κατά
being thus a simple possessive gen.
(the measure which the gift has, which
belongs to and defines the gift), and
Χριστοῦ
Xploтoû the gen. of ablation (Donalds.
Gr. § 451), or, more specifically, of
the agent, the giver (compare dwpeàs
Xápiros, Plato, Leg. VIII. 844 D, and
see notes on 1 Thess. i. 6) not of the
receiver (Oeder ap. Wolf), -an idea
which is in no sort of harmony with
the context, ědwкev dóμатa, ver. 8;
see 2 Cor. ix. 15. Stier very infeli-
citously (in point of grammar) endea-
vours to unite both.
8. διὸ λέγει] • On which account
He saith; on account of this bestowal
of the gift of Christ, and that in dif-
fering measures,—ὅτι, φησίν, ἡ χάρις
δωρεά ἐστι τοῦ Χρ. καὶ αὐτὸς μετρήσας
ἔδωκεν, ἄκουε, φησί, τοῦ Δαυίδ, cum.
roû
The difficulties of this verse, both in
regard to the connexion, the source,
and the form of the citation, are very
great, and must be separately, though
briefly noticed. (1) Connexion. There
is clearly no parenthesis; verse 8 is
to be closely connected with verse 7,
and regarded as a scriptural confirma-
tion of its assertions. These assertions
involve two separate moments of
thought, (a) the primary, that each
individual has his peculiar and appro-
priate gifts, further elucidated and
exemplified, ver. 11; (b) the secondary,
that these gifts are conferred by Christ.
The intrinsic, though not so much
contextual importance of (b) induces
the Apostle to pause and add a spe-
cial confirmation from Scripture. The
cardinal words are thus so obviously
ἐδόθη, δωρεά, ἔδωκε δόματα, that it is
singular how so good a commentator
as Olsh. could have supposed the
stress of the citation to be on Toîs
ἄνθρ. (2) The source of the cita-
tion is not any Christian hymn (Storr,
EPHESIANS IV. 8.
· 83
βὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκεν δόματα
Opusc. III. p. 309), but Psalm lxviii.,
-a psalm of which the style, age,
purport, and allusions have been most
differently estimated and explained
(for details see Reuss, lxviii. Psalm),
but which may, with high probability,
be deemed a hymn of victory in honour
of Jehova, the God of battles (Hengst.
opp. to J. Olsh.), of high originality
(Hitzig opp. to Ewald), and composed
by David on the taking of Rabbah
(Hengst. opp. to Reuss, J. Olsh.). We
have therefore no reason whatever to
entertain any doubt of its inspired and
prophetic character; comp. Phillips,
Psalms, Vol. II. p. 79.
(3) The
form of citation is the real diffi-
culty the words of the Psalm are
DING Die A, in LXX, eλaßes dó-
TTT
ματα ἐν ἀνθρώπῳ [-ποις, Alex., Compl.,
Ald.]. The difference in St. Paul's
citation is palpable, and, we are bound
in candour to say, does not appear
diminished by any of the proposed re-
conciliations; for even assuming that
p'danda sumsit,' he took only
to give' (comp. Gen. xvi. 9, xviii. 5,
xxvii. 13, xlii. 16, and see Surenhus.
Βιβλ. Καταλλ., p. 585), still the na-
ture of the gifts, which in one case
were reluctant (see Hengst.), in the
other spontaneous, appears essentially
different.
We admit, then,
frankly and freely, the verbal diffe-
rence, but remembering that the
Apostle wrote under the inspiration
of the Holy Ghost, we recognise here
neither imperfect memory, precipita-
tion (Rück.), arbitrary change (Calv.,
comp. Theod.-Mops.), accommodation
(Morus), nor Rabbinical interpretation
(Mey.), but simply the fact, that the
Psalm, and esp. ver. 18, had a Mes-
sianic reference, and bore within it a
further, fuller, and deeper meaning.
This meaning the inspired Apostle, by
a slight change of language, and sub-
stitution of edwкe for the more dubious
p, succinctly, suggestively, and au-
thoritatively unfolds: compare notes
on Gal. iii. 16. We now proceed to
the grammatical details.
λéye] 'He saith,' sc. ò Оeós, not ǹ
γραφή. This latter nominative is
several times inserted by St. Paul
(Rom. iv. 3, ix. 17, x. 11, Gal. iv. 30,
1 Tim. v. 18), but is not therefore to
be regularly supplied whenever there
is an ellipsis (Bos, Ellips. p. 54),
without reference to the nature of the
passage. The surest, and in fact only
guide, is the context: where that
affords no certain hint, we fall back
upon the natural subject, ò Оeós,
whose words the Scriptures are; see
notes on Gal. iii. 16.
ἀναβὰς εἰς ὕψος] Having ascended
eis
on high; not 'ascendens,' Clarom.,
Vulg., but 'quum ascendisset,' Beza,
-the reference being obviously to
Christ's ascent into heaven (Barrow,
Creed, Vol. VI. p. 358, Pearson, Creed,
Art. VI. Vol. I. p. 323, ed. Burt.), and
the aor. part. here being temporal,
and, according to its more common
use, denoting an action preceding
[never, in the N. T. subsequent to, see
Winer, Gr. § 45. 6. b, p. 316] that of
the finite verb; see Bernhardy, Synt.
x. 9, p. 383, Krüger, Sprachl. § 56.
IO. I. Our Lord, it may be urged,
gave the Holy Spirit before his ascen-
sion (John xx. 22); but this was only
an
'arrha Pentecostes,' Beng., a
limited (Alford), and preparatory gift
of the Holy Spirit; see Lücke in loc.
On this text, as cited from Psalm
lxviii., see a good sermon by Andrewes,
Serm. VII. Vol. I. p. 221 (A. C. Libr.).
ᾐχμαλώτ. αἰχμαλωσίαν] • He led cap-
tivity captive,' 'captivam duxit capti-
vitatem,' Clarom., Vulg. ; the abstract,
αἰχμαλωσ. being used for the concrete
aixμaλúтovs (comp. Numbers xxxi.
G
2
84
EPHESIANS IV. 8, 9.
τοῖς ἀνθρώποις. 9 τὸ δὲ ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ
12, 2 Chron. xxviii. 11, 13, and see
exx. Jelf, Gr. § 353), and serving by
its connexion with the cognate verb to
enhance and slightly intensify; comp.
Winer, Gr. § 32. 2. p. 201, and see
the copious list of exx. in Lobeck,
Paralip. p. 498 sq. Who constituted
this aixuaλwoia has been much dis-
cussed. That the captives were not
(a) Satan's prisoners (ȧvepúπoVS ÚπÒ
τὴν τοῦ διαβόλου τυραννίδα κατεχομέ.
vous, Theod.-Mops., comp. Just. Mart.
Trypho, § 39, p. 128, ed. Otto, and
Theod. in loc.) seems clear from the
subsequent mention of ἀνθρώποις,
which (though not so in the original)
seems here to refer to a different class
to the captives. Nor (b) can they be
the souls of the righteous in Hades
(Estius, comp. Evang. Nicod. § 24,
in Thilo, Codex Apocryph. p. 747), as,
setting aside other reasons ('captivos
non duci in libertatem, sed hostes, in
captivitatem,' Calov.), the above in
terpr. of the part. ȧvaßàs seems seri-
ously opposed to such a view. If,
however, (c) we regard 'the captivity'
as captive and subjugated enemies
(Meyer, De W.), the enemies of
Christ,-Satan, Sin, and Death,- -we
preserve the analogy of the comparison
(comp. Alf.), and gain a full and for-
cible meaning: so rightly Chrys.,
αἰχμάλωτον γὰρ τὸν τύραννον ἔλαβε
yàp
[not κατήργησε, which with regard to
Death is yet future, 1 Cor. xv. 26] |
τὸν διάβολον λέγω καὶ τὸν θάνατον, καὶ
τὴν ἀράν, καὶ τὴν ἁμαρτίαν; comp.
Ecum. 2, Theoph.
Swкev Sóμатα] 'He gave gifts,' sc.
spiritual gifts; comp. ¿dółŋ ʼn xápis,
ver. 7, and as a special and particular
illustration, Acts ii. 33.
The
reading is very doubtful. Tisch. (ed.
7) prefixes κal with BC¹(C³)D³KL ;
nearly all mss.; Goth., Syr. (both),
al.; Orig., Chrys., Theod., al. Rec.,
Alf.): Lachm. on the contrary omits
with AC2D¹EFG; mss.; Vulg., Cla-
rom., Copt.; Iren. (interpr.), Tertull.,
al. (Tisch. ed. 2); and appy. rightly,
as an insertion for the sake of keeping
up the connexion seems more probable
than a conformation to the LXX.
where the kal is omitted.
9. τὸ δὲ ἀνέβη] Now (δὲ here
marking a slight explanatory transi-
tion, Hartung, Partik., dé, 2. 3, Vol.
I. p. 165) that He ascended,' scil.
'now the predication of His ascent ;'
not 'the word åvéßn,' —as åvaßás, not
ȧvéßn, precedes. To evince still more
clearly the truth and correctness of
the Messianic application of the words
just cited, St. Paul urges the antithesis
implied by åvéßn, viz. katéßn, a pre-
dication only applicable to Christ;
comp. Hofm. Schriftb. Vol. II. I,
p. 344, where this and the preceding
verses are fully investigated.
τί ἐστιν εἰ μὴ κ.τ.λ.] ' what is it (what
does it imply,' Matth. ix. 13, John
xvi. 17, comp. notes on Gal. iii. 19),
except that He also (as well as ȧvéßn)
descended;' the tacit assumption, as
Meyer observes, being clearly this,—
that He who is the subject of the cita-
tion is one whose seat was heaven,-
no man, but a giver of gifts to men ;
especially comp. John iii. 13.
The insertion of πρῶτον after κατέβη
(Rec. with BC³KL; most mss.; Aug.,
Vulg., Goth.; Theod., al.) seems
clearly to have arisen from an expla-
natory gloss, and that of μépŋ after
KаTúτeρα, though better supported
(Rec., Lachm., with ABCD³KL; nearly
all mss.; Vulg., al.) to be still fairly
attributable to the same origin.
εἰς τὰ κατώτερα τῆς γῆς] ' to the lower
(parts) of the earth,' 'in loca quæ
subter terram,' Copt., 'subter terram,
EPHESIANS IV. 9, 10.
85
κατέβη εἰς τὰ κατώτερα τῆς γῆς; το ὁ καταβάς, αυτός
Æth. This celebrated passage has
received several different interpreta-
tions, two only of which, however,
deserve serious consideration, and be-
tween which it is extremely difficult to
decide: (a) the ancient explanation,
according to which τὰ κατώτερα τῆς
γῆς = τὰ καταχθόνια, and imply
'Hades' (πoû dè katéßn; els tòv äồnv•
τοῦτον γὰρ κατώτερα μέρη τῆς γῆς
λέγει, κατὰ τὴν κοινὴν ὑπόνοιαν,
Theoph.), the gen. not being dependent
on the comparative (Rück.,—still less
compatible with his insertion of
μépŋ), but being the regular possessive
gen. (b) the more modern interpre-
tation, adopted by the majority of re-
cent commentators, according to which
Tŷs yŷs is regarded as the gen. of ap-
τῆς γῆς
position (see esp. Winer, Gr. § 59. 8,
p. 410), and the expression as equiva-
lent to εἰς τὴν κατωτέραν γήν. Both
sides clain the comparative κατώτε
pressed by תָחְתִּיוֹת הָאָרֶץ pa, (the
pa,(the
by
Olsh. is appy. equally indetermi-
nate with the Greek), -the one as
suggesting a comparison with the
earth, a lower depth than the
earth;' the other as suggested by the
comparison with the heaven, (Acts ii.
19, John viii. 23,-but in this latter
passage κáтw reaches lower than the
earth, Stier, Reden Jesu, Vol. IV. p.
447 sq.); comp. Hofm. Schriftb. Vol.
II. I, p. 345. These arguments must
be nearly set off against one another,
as the positive would have been most
natural in the latter case, the super-
lative perhaps in the former. As,
however, the superl. would have
tended to fix the locality (comp. Ne
hem. iv. 13) more definitely than was
suitable to the present context, and as
the use of the term äons would have
marred the antithesis (yn opp. to
oupavós), it does not seem improbable
that the more vague comparative was
expressly chosen, and that thus its use
is more in favour of (a) than (b).
When to this we add the full antithe-
sis that seems to lie in υπεράνω τῶν
ovpavŵv, ver. 10 ('sublimiora cælorum'
opp. to 'inferiora terrarum,' Tertull.),
surely more than a mere expansion of
eis üyos (Winer, Mey.), and also ob-
serve the sort of exegetical necessity
which ἵνα πληρώσῃ τὰ πάντα (ver. 1ο)
seems to impose on us of giving the
fullest amplitude to every expression,
we still more incline to (a), and with
Irenæus (Hær. v. 31, comp. IV. 22),
Tertullian (de Animâ, c. 55), and the
principal ancient writers (see Pear-
son, Creed, Art. v. Vol. 1, p. 269, and
reff. on Vol. II. p. 195, ed. Burt.),
recognise in these words an allusion,
not to Christ's death and burial
(Chrys., Theod.), but definitely to His
descent into hell: so also Olsh., Stier,
Alf., Wordsw., and Baur (Paulus, p.
431), but it is to be feared that the
judgment of the last writer is not un-
biassed, as he urges the ref. as a proof
of the gnostic origin of the Epistle.
On this clause and on ver. Io see a
good sermon by South, Serm. (Posth.)
1. Vol. III. p. 169 sq. (Lond. 1843),
and for a general investigation of the
doctrine of Christ's descent into hell,
and its connexion with the last things,
Guder, Lehre von der Erscheinung J.
C. unter den Todten, Bern, 1853.
IO. % karaBás] ‘He that de-
scended;' emphatic, as its position
shows the absence of any connecting
or illative particle gives a greater force
and vigour to the conclusion. It may
be observed that avròs is not 'the
same,' Auth.,—as no instance of an
omission of the article, though occa-
sionally found in the earlier (Herm.
Opusc. Vol. I. p. 332), and frequently
86
EPHESIANS IV. 10, 11.
ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα
He appointed divers πληρώσῃ τὰ πάντα.
ministering orders,
τα
II Kai
till we all come to the unity of faith, and in truth and love grow up into Christ, the head of
the living body, the Church.
in Byzantine authors, occurs in the
N. T., but is simply the emphatic
He; οὐ γὰρ ἄλλος κατελήλυθε καὶ
ăλλos åveλýλv@ev, Theod. ; see Winer,
Gr. § 22. 4. obs. p. 135.
πάντων τῶν οὐρανῶν] ' all the hear
vens, 'cælos omnes penetravit ascen-
dendo, usque ad summum cælum,'
Est. ; ὑψηλότερος τῶν οὐρανῶν, Heb.
vii. 26, comp. ib. iv. 4. There is no
necessity whatever to connect this
expression with the 'seven heavens'
of the Jews (comp. Wetst. on 2 Cor.
xii. 2, Hofm. Schriftb. Vol. II. 1, p.
387): the words, both here and in
Heb. ll. cc., have only a simple and
general meaning, and are well para-
phrased by Bp. Pearson,-whatso-
ever heaven is higher than all the rest
which are called heavens, into that
place did He ascend,' Creed, Art. VI.
Vol. 1. p. 320 (ed. Burton).
ἵνα πληρώσῃ τὰ πάντα] ‘n order
that He might fill all things;' more
general purpose involved in the more
special ἔδωκεν δόματα τοῖς ἀνθρώποις
(ver. 8), though structurally dependent
on the preceding participle. The
subjunctive with iva, after a past
tense, is correctly used in the present
case, to denote an act that still con-
tinues; see Herm. Viger, No. 350,
and esp. Klotz, Devar. Vol. II. p. 618,
who has treated this and similar uses
of the subj. with iva, after preterites,
with considerable acumen: for exx.
see Gayler, Partic. Neg. p. 176, who
has also correctly seized the general
principle, 'subjunctivum usurpari si
prævalet consilium, aut respectus ad
eventum habendus,' p. 165. Great
caution, however, must be used in
applying these principles to the N.T.,
|
as the general and prevailing use of
the subj. both in the N. T. and in
later writers makes it very doubtful
whether the finer distinction of mood
was in all such cases as the present
distinctly felt and intended.
It is not necessary either to limit
πάντα πληροῦν, the solemn predicate
of the Deity (Jerem. xxiii. 22, see
Schoettg. Hor. Heb. Vol. I. p. 775),
to the gift of redemption (Rück.), or
to confine the comprehensive τὰ πάντα
to the faithful (Grot.), or to the church
of Jews and Gentiles (Meier): the
expression is perfectly unrestricted,
and refers not only to the sustaining
and ruling power (τῆς δεσποτείας αὐτοῦ
kal évepyeías, Chrys.), but also to the
divine presence (præsentiâ et opera-
tione suâ, se ipso,' Beng.) of Christ.
The doctrine of the ubiquity of
Christ's Body derives no support from
this passage (Form. Concord. p. 767),
as there is here no reference to a dif-
fused and ubiquitous corporeity, but to
a pervading and energizing omnipre-
sence; comp. Ebrard, Dogmatik, §
390, Vol. II. p. 139, and notes on ch.
i. 20. The true doctrine may perhaps
be thus briefly stated :-Christ is per-
fect God, and perfect and glorified
man; as the former he is present
everywhere, as the latter he can be
present anywhere: see Jackson, Creed,
Book XI. 3, and comp. Stier, Reden
Jesu, Vol. VI. p. 164.
II. Kal avтós] 'and HE,' 'jah
silba,' Goth.; èµpatikŵs dè elte tò,
autós, Theophyl. There is here no
direct resumption of the subject of
ver. 7, as if ver. 8-10 were merely
parenthetical, but a regression to it,
while at the same time the avròs is
EPHESIANS
87
IV. II.
αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας,
τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
naturally and emphatically linked on
to the avròs in the preceding verse.
This return to a subject, without dis-
turbing the harmony of the immediate
connexion or the natural sequence of
thought, constitutes one of the high
excellences, but at the same time one
of the difficulties in the style of the
great Apostle.
ἔδωκεν]
'gave,' 'dedit,' Clarom., Vulg., al. ;
not merely Hebraistic (n, Olsh.),
and equivalent to ἔθετο (Acts xx. 28,
1 Cor. xii. 28), ' dedit Ecclesiæ id
est posuit in Eccl.' (Est.), but in the
ordinary and regular meaning of the
word, and in harmony with ¿dó☺ŋ,
ver. 7, dóµaтa, ver. 8; comp. notes on
ch. i. 22.
ἀποστόλους]
Apostles,'-in the highest and most
special sense; comp. notes on Gal. i
I. The chief characteristics of an
Apostle were an immediate call from
Christ (comp. Gal. i. 1), a destination
for all lands (Matth. xxviii. 19, 2 Cor.
xi. 28), and a special power of work-
ing miracles (2 Cor. xii. 12); see
Eadie in loc., who has grouped toge-
ther, with proof texts, the essential
elements of the Apostolate.
πроońτas] 'Prophets,'-not only in
the more special sense (as Agabus,
Acts xi. 27), but in the more general
one of preachers and expounders, who
spoke under the immediate impulse and
influence of the Holy Spirit, and were
thus to be distinguished from the
διδάσκαλοι; ὁ μὲν προφητεύων πάντα
ἀπὸ τοῦ Πνεύματος φθέγγεται· ὁ δὲ
διδάσκων ἐστὶν ὅπου καὶ ἐξ οἰκείας δια-
νοίας διαλέγεται, Chrys. on 1 Cor. v.
28: see Thorndike, Relig. Assemblies,
ch. V. I sq. Vol. 1. p. 182 sq. (A. C.
Libr.), and comp. notes on ch. ii. 20.
εὐαγγελιστάς] ' Evangelists, not
τοὺς τὸ εὐαγγέλιον γραψάντας (cum.,
Chrys. 2), but τοὺς εὐαγγελιζομένους
(Chrys. 1), preachers of the Gospel,
who περιϊόντες ἐκήρυττον (Theod.),
and yet, as μὴ περιϊόντες πανταχοῦ
(Chrys.), were distinguished from the
Apostles, to whom they acted as subor-
dinates and missionaries; comp. Acts
viii. 14, and see Thorndike, Relig.
Assembl. IV. 37, Vol. I. p. 176, ib.
Right of Church, II. 30, Vol. I. p. 451,
Hofm. Schriftb. Vol. II. 2, p. 249.
ποιμένας καὶ διδασκάλους] Pastors
and Teachers.' It has been doubted
whether these words denote different
classes, or are different names of the
same class. The absence of the dis-
junctive Tous dè (arbitrarily inserted
in Syr. but altered in Syr.-Phil.) seems
clearly to show that both Toш. and
didáσx, had some common distinctions,
-probably that of being stationary
rather than missionary, οἱ καθήμενοι
καὶ περὶ ἕνα τόπον ἠσχολημένοι, Chrys.
ποιμ.
–which plainly separated them from
each of the preceding classes. Thus
far they might be said to form one
class but that the individuals who
composed it bore either or both names
indifferently, is very doubtful. The
ποιμένες (a term probably including
ἐπίσκοποι and πρεσβύτεροι, Fritz.
Fritzsch. Opusc. p. 43 sq.) might be,
and perhaps always were διδάσκαλοι
(comp. 1 Tim. iii. 2, Tit. i. 9, Martyr.
Polyc. § 16, see Thorndike, Relig.
Assembl. IV. 40, Vol. 1. p. 170), but it
does not follow that the converse was
true. The χάρισμα of κυβέρνησις is 80
distinct from that of διδασκαλία, that
it seems necessary to recognise in the
didáσk. a body of men (scarcely a dis-
tinct class) who had the gift of didaxń,
but who were not invested with any
administrative powers and authority;
see esp. Hooker, Eccl. Pol. v. 78. 8,
88
EPHESIANS IV. 12.
12
πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας,
T
and comp. Neander, Planting, Vol. I.
p. 149 (Bohn).
12. πPÒS TÒV KATAPTIOµÒV K. T. λ.]
'with a view to the perfecting of the
saints, for the work of ministration,
for the building up of the body of
Christ; more ultimate and more im-
mediate end of the gifts specified in
the preceding verse. It is extremely
difficult to fix the exact shade of mean-
ing which these prepp. are intended
to convey. It seems clear, however,
(a) that there is no 'trajection,' Grot.;
-nor again (b) that the three members
are to be regarded as merely parallel,
and co-ordinately dependent on edwкe
(ἕκαστος οἰκοδομεῖ, ἕκαστ. καταρτίζει,
ἕκαστ. διακονεῖ, Chrys.), for πρὸς and
els must thus be regarded as synony-
mous (Syr., Goth., Arm.); and though
St. Paul studied prepositional varia-
tions (see Winer, Gr. § 50. 6, p. 372),
it still does not appear from the exx.
usually cited that he did so except for
the sake of definition, limitation, or
presentation of the subject in a fresh
point of view; see notes on Gal. i. 1.
Moreover, as Mey. justly observes,
the second member, εἰς ἔργον κ. τ. λ.,
would thus much more naturally and
logically stand first.
It also seems
(c) nearly equally unsatisfactory, with
Æth. (expressly; Vulg., Clarom., Copt.
are equally ambiguous with the Greek),
De W., al., to connect eis—eis closely
with πpós, as we are thus compelled
to give diakovla the less usual, and
here (after the previous accurate defi-
nitions) extremely doubtful meaning
of 'christliche Dienstleitung,' De W.,
genus omnium functionum in Eccle-
siâ,' Aret.; see below. It seems, then
(d), best and most consonant with the
fundamental (ethical) meaning of the
prepositions to connect eis-eis with
Edwкe, and, as eis, with the idea of
|
For distinc-
destination, frequently involves that
of attainment (see Jelf, Gr. § 625. 3,
Krüger, Sprachl. § 68. 21. 5, and
comp. Hand, Tursell. 'in,' III. 23,
Vol. III. 23),-to regard els—eis as
two parallel members referring to the
more immediate, rpòs to the more ulti-
mate and final purpose of the action;
comp. Rom. xv. 2, ȧρEσKÉTW EIS TÒ
ἀγαθὸν πρὸς οἰκοδομήν, which seems to
admit a similar explanation, and see
notes on Philem. 5.
tions between εἰς, πρός, and ἐπί see
notes on 2 Thess. ii. 4, and between
els, πρós, and кará, notes on Tit. i. 1.
We may thus paraphrase: 'He gave
apostles, &c., to fulfil the work of the
ministry and to build up the body of
Christ, His object being to perfect
his. saints;' comp. Hofm. Schriftb.
Vol. II. 2, p. 109, where the same
view is practically maintained.
τὸν καταρτισμόν] ' the perfecting, τὴν
τελείωσιν, Theophyl. ; comp. κατάρ-
Tɩɩs, 2 Cor. xiii. 9: the nature of this
(definite) perfecting is explained ver.
13. The primary (ethical) meaning of
κатαρтĺŠει, 'reconcinnare' (Rost u.
Palm, Lex. s. v.), appears only in Gal.
vi. I (comp. notes): in all other pas-
sages in the N. T. of ethical reference
(e. g. Luke vi. 40, 1 Cor. i. 10, 2 Cor.
xiii. 11, Heb. xiii. 21, 1 Pet. v. 10),
the secondary meaning, 'to make
prios,' 'to make perfect, complete'
(Teλecoûv, Hesych.), appears to be the
prevailing meaning: comp. катαρTÍŠEW
тpinpeis, Diod. Sic. XIII. 70, see exx.
in Schweigh. Lex. Polyb. s. v. Any
allusion to the accomplishment of
the number of the elect,' Pelag.,
(comp. Burial Service) would here be
wholly out of place.
epyov diakovías] 'the work of (the)
ministry;' scil. 'for the duties and
functions of dɩákovoɩ in the Church.'
EPHESIANS IV. 12, 13.
89
εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ,
13 μέχρι
καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως
oi
As the meaning of both these words
has been unduly strained, we may re-
mark briefly that epyov is not pleo-
nastic (see Winer, Gr. § 65. 7, p. 541),
or in the special sense of 'building'
(comp. Cor. iii. 13), but has the
simple meaning of 'business,' 'func-
tion' (1 Tim. iii. 1),-not 'res per-
fecta,' but 'res gerenda,' in exact
parallelism with the use of οἰκοδομή.
Again, Stakovía is not 'service' gene-
rally, but, as its prevailing usage in
the N. T. (Rom. xi. 13, 2 Cor. iv. 1,
al.) and especially the present context
suggest, 'spiritual service of an official
nature;' see Meyer in loc., Hofm.
Schriftb. Vol. II. 2, p. 109. The ab-
sence of both articles has been pressed
(Eadie, Peile), but appy. unduly :
διακονία may possibly have been left
studiedly anarthrous in reference to
the different modes of exercising it
alluded to in ver. 11, and the various
spiritual wants of the Church (Hamm.);
epyov, however, seems clearly definite
in meaning, though by the principle
of correlation (Middleton, Art. III.
3, 6) it is necessarily anarthrous in
form.
Oikod. TOû σwμаaтos]
οἰκοδ. σώματος]
'building up of the body,' parallel to,
but at the same time more nearly de-
fining the nature of the epyov. The
article is not required (as with kатаρт.),
as it was not any absolute, definite
process of edifying, but edifying gene-
rally that was the object. The obser-
vation which some commentators
make on 'the confusion of metaphors'
is nugatory: as тò σŵμа тоû Xp. has
a distinct metaphorical sense, so has
οἰκοδομή. On the nature of Christian
olkodoμń, see Nitzsch, Theologie, § 39,
Vol. I. p. 205.
13. μέχρι καταντήσωμεν] ' until
we come to, arrive at ;' specification of
the time up to which this spiritual
constitution was designed to last.
Several recent commentators (Harl.,
Mey., al.) notice the omission of av as
giving an air of less uncertainty to the
subj.; see notes on Gal. iii. 19. As
a general principle this is of course
right (see Herm. Partic. av, II. 9,
p. 109 sq., Hartung, Partik. åv,
3, Vol. II. p. 291 sq.); we must be
cautious, however, in applying the
rule in the N. T., as the tendency of
later Greek to the nearly exclusive use
of the subj., and esp. to the use of
these temporal particles with that
tense, without av, is very discernible :
see Winer, Gr. § 41. 3, p. 265. The
use of the subj. (the mood of condi-
tioned but objective possibility), not
fut. (as Chrys.), shows that the кATAV-
Tâv is represented not only as the
eventual, but as the expected and con-
templated result of the edwкe; see
Scheuerl. Synt. § 36. 1, p. 393, Jelf,
Gr. § 842. 2, and comp. Schinalfeld,
Synt. § 128, p. 280. This use of the
subj. deserves observation.
meaning of καταντᾶν with ἐπὶ or eis
(only the latter in the N. T.) has been
unduly pressed: it has no necessary
reference to former wanderings or
diverse starting-points (Zanch., Vatabl.
ap. Poli Syn.), but simply implies
'pervenire ad' ('occurrere,' Vulg.,
Clarom.), with ref. only to the place,
person, or point arrived at; see notes
on Phil. iii. II, and comp. exx. in
Schweigh. Lex. Polyb. s. v.
The
oi távtes] ‘we all,' 'the whole of us ;'
scil. all Christians, implied in the
τῶν ἁγίων, ver. 12. It is difficult to
agree with Ellendt (Lex. Soph. s. v.
πâs, III. 1, Vol. II. p. 519) in the
assertion that in the plural the addi-
tion or omission of the article, 'cum
90
EPHESIANS IV. 13.
καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον,
sensus fert,' makes no difference.
The distinction is not always obvious
(see Middleton, Art. VII. 1), but may
generally be deduced from the funda-
mental laws of the article.
εἰς τὴν ἑνότητα τῆς πίστ.] to the
unity of the faith; that oneness of
faith' (Peile, see Wordsw.), which was
the aim and object towards which the
spiritual efforts of the various forms
of ministry were all directed; ¿ws av
δειχθῶμεν πάντες μίαν [rather, τὴν
μίαν] πίστιν ἔχοντες· τοῦτο γάρ ἐστιν
ἑνότης πίστεως ὅταν πάντες ἓν ώμεν,
ὅταν πάντες ὁμοίως τὸν σύνδεσμον
ἐπιγινώσκωμεν, Chrys.
καὶ τῆς ἐπιγνώσεως κ. τ. λ.] ' and of
the (true) knowledge of the Son of God;'
further development,-not only faith
in the Son, but saving knowledge of
Him ; the gen. Toi vłou Toi Đeou being
the gen. objecti (Winer, Gr. § 30. obs.
p. 168), and belonging to both sub-
stantives. The κal is thus not 'exe-
getice positum' (Calv.), but simply
copulative; the former interpr. though
grammatically admissible (see on Gal.
vi. 16), would here be contextually
untenable, as πίστιs and ἐπίγνωσις
(see notes on ch. i. 17) obviously
convey different ideas (Mey.), and are
terms by no means mutually explana-
tory; 'cognitio perfectius quiddam
fide sonat,' Beng. Such sentences
as the present may serve to make us
careful in obtruding too hastily on
every passage the meaning of πίστις
'Inσoû Xp. alluded to on ch. iii. 12,
and noticed in notes on Gal. ii. 16.
εἰς ἄνδρα τέλειον] 'to a perfect, full
grown, man;' metaphorical apposition
to the foregoing member, the concrete
term being probably selected rather
than any abstract term (ή τελειοτέρα
τῶν δογμάτων [better τοῦ Χριστοῦ]
yvŵσis, Theoph.), as forming a good
contrast to the following výπiol (ver.
14, comp. I Cor. xiii. 9), and as sug-
gesting by its singular the idea of the
complete unity of the holy personality
further explained in the next clause,
into which they were united and con-
summated. Instances of a similar use
of Téλelos are cited by Raphel, Annot.
Vol. II. p. 477; see esp. Polyb. Hist.
v. 29. 2, where παιδίον νήπιον and
τέλειον ἄνδρα stand in studied con-
trast to each other.
εἰς μέτρον κ. τ. λ.] ' to the measure of
the stature of Christ's fulness,' i.e.,
' of the fulness which Christ has,' Toû
Χρ. being the gen. subjecti; see esp.
notes ch. iii. 19, and on the accumula-
tion of genitives, Winer, Gr. § 30. 3,
obs. 1, p. 172; comp. 2 Cor. iv. 4.
It is doubtful whether yλıkla is to be
referred (a) to age (John ix. 21, 80
clearly Matth. vi. 27), or (b) to stature
(Luke xix. 3), both being explanations
here equally admissible; see Bos,
Exercit. p. 183. In the former case,
тоÛ πληр. T. Xp. will be the qualify-
ing, or rather characterizing gen.
(Scheuerl. Synt. § 16. 3, p. 115, and
notes on ch. i. 10), and will more
nearly define TŶs ǹλK., - 'the age
τῆς ἡλικ.,
when the fulness of Christ is received:'
in the latter the gen. is purely posses-
sive. The antithesis (τέλειοι-νήπιοι)
seems in favour of (a); still,—as both
words are metaphorical,as μέτρον is
appropriately used in reference to
'stature' (see esp. Lucian, Imag. 6,
cited by Wetst.; even in Hom. Od.
XVIII. 217, ñßns μéтp. is associated
with the idea of size), and still more,
as the separate words πλήρωμα, αὐξή
owμer, &c., no less than the context
ver. 16), all suggest ideas of matured
growth in respect of magnitude,—the
latter interpr. (b) seems most probable
and satisfactory; so Syr., Goth. ('vah-
staus'), Copt. (maiē), appy. Æth., and
our own Auth. Version.
It has
EPHESIANS IV. 13, 14.
91
εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, 14 ἵνα
μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι
παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων,
been considered a question whether
the Apostle is here referring solely to
present (Chrys.), or to future life
(Theod.). The mention of Tloris, and
the tenor of ver. 14, 15, incline us to
the former view: still it is probable
(see Olsh.) that no special distinction
was intended. St. Paul regards the
Church as one; he declares its issue
and destination as ἑνότης and τελειό-
Tηs; on the realization of this, when-
soever and wheresoever, the functions
of the Christian ministry will cease.
14. ἵνα μηκέτι κ.τ.λ. ] in order that
we may be no longer children;' purpose
contemplated in the limitation as to
duration of the gifts specified in ver.
II sq. The connexion is not perfectly
clear. Is this verse (a) co-ordinate with
ver. 13, and immediately dependent
on 11, 12 (Harl.), or (b) is it subordi-
nate to it, and remotely dependent on
ver. II, 12? The latter seems most
probable: ver. 13 thus defines the
'terminus ad quem' which characte-
rizes the functions of the Christian
ministry; ver. 14 explains the object,
viz., our ceasing to be výrio, contem-
plated in the appointment of such a
'terminus,' and thence more remotely
in the bestowal of a ministry so cha-
racterized; see Meyer in loc., who
has ably elucidated the connexion.
For a sound sermon on this text in
reference to the case of 'Deceivers and
Deceived,' see Waterl. Serm. XXIX.
Vol. v. p. 717 89.
μηκέτι] ' no
longer; τὸ ' μηκέτι δείκνυσι πάλαι
TOûTO Talbvтas, Chrys. This is not,
however, said in reference to the
Ephesians only, but as the context
(πávтes, ver. 13) suggests, in ref. to
Christians generally. Eadie some-
what singularly stops to comment on
εν
the use of ' μηκέτι not οὐκέτι:” surely
to iva in its present sense, 'particula
μn consentanea est,' Gayler, Partik.
Neg. p. 168.
κλυδωνιζόμενοι]
'tossed about like waves' ('usvagidai'
Goth., comp. Syr., Arm.),-not 'by
the waves.' Stier, assuming the latter
to be the true meaning of the pass.
('metaphor from a ship lying at hull,’
Bramh. Catching Lev. ch. 3, Vol. iv,
p. 592), adopts the middle (comp.
'fluctuantes,' Vulg.) to avoid the then
incongruous kλud. ȧvéuw. The exx.
however, adduced by Wetst. and
Krebs, viz., Aristan. Epist. I. 27,
κλυδωνίζεσθαι ἐκ τοῦ πόθου, Joseph.
Antig. IX. I I. 3, ταρασσόμενος καὶ κλυ-
dwvisóμevos, confirm the passive use
δωνιζόμενος,
and the former meaning; comp.
James i. 3.
ἀνέμῳ τῆς
Sidaσkaλlas] 'wave of doctrine.' The
article does not show 'the prominence
which teaching possessed in the
Church' (Eadie), but specifies didao-
kaλía in the abstract, every kind and
degree of it: see Middleton, Art. v.
1, p. 89 sq. (ed. Rose). On the appa-
rent distinction between διδασκαλία
and διδαχή, see on 2 Tim. iv. 2:
ἐν τῇ κυβείᾳ κ. τ. λ.] ' in the sleight,
of men,'—of men, not the faith and
knowledge of the Son of God, ver. 13.
'Ev may be plausibly considered in-
strumental (Arm., Mey.); as, how-
ever, this would seem pleonastic after
the instrumental, or what Krüger
(Sprachl. § 48. 151 sq.) more inclu-
sively terms the dynamic dat. ȧvéμų
(see Heb. xiii. 9), and would mar the
seening parallelism with ἐν ἀγάπῃ
(ver. 15), the prep. appears rather to
denote the element, the evil atmo-
sphere, as it were, in which the vary-
ing currents of doctrine exist and
92
EPHESIANS IV. 14, 15.
ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης,
exert their force; so Clarom., Vulg.,
Copt., Æth.-Pol., and perhaps Goth.,
but see De Gabel. in loc.
The
term Kußela ( Heb.), properly
denotes 'playing with dice' (Plato,
Phœdr. 274 D, πεττείας καὶ κυβείας,
see Xen. Mem. I. 3. 2), and thence,
by an easy transition, 'sleight of
hand,' 'fraud' (πavovpyla, Suid.;
comp. kußeveш, Arrian, Epict. II. 19,
III. 21, cited by Wetst.): diov dè Tŵv
κυβευόντων τὸ τῇδε κἀκεῖσε μεταφέρειν
τοὺς ψήφους καὶ πανούργως τοῦτο ποιεῖν,
Theod.; see Suicer, Thesaur. s. v.
Vol. II. p. 181, Schoettg. Hor. Heb.
Vol. I. p. 775.
èv Tavouρylą
πρÒS K.T.λ.] ‘in craftiness tending to
the deliberate system of error,''in
astutiâ ad circumventionem erroris,'
Vulg.; appositional and partly expla-
natory clause to the foregoing. The
Auth. Ver. (comp. Syr.) is here too
paraphrastic, and obscures the mean-
ing of both πρὸς and μεθοδεία. The
15 άλη-
or less of plan (2 Sam. xix. 27); comp.
Chrysost. on Eph. vi. II. μelodeûσaí
ἐστι τὸ ἀπατῆσαι καὶ διὰ συντόμου
(unxavns Sav.) èλeiv; see also Münthe,
Obs. p. 367. Thus then μelodeía is
'a deliberate planning or system,'
(Peile; rǹv µnxavǹv ékáλeσev, Theod.),'
the further idea of 'fraud' (Téxνn ʼn
dóλos, Suid., èπißovλý, Zonar.) being
here expressed in πλávŋs; see Suicer,
Thesaur. s. v. Vol. II. p. 329. The
reading is doubtful: Tisch. (ed. 7)
adopts the form μelodíav with B'D¹F
GKL; and several mss., but appy.
on insufficient authority: changes in
orthography which may be accounted
for by itacism or some mode of erro-
neous transcription must always be re-
ceived with caution; comp. Winer,
Gr. § 5. 4, P. 47.
πλάνης
has not here (nor Matth. xxvii. 64,
2 Thess. ii. 1) the active meaning of
misleading' (De W., comp. Syr.
pészle?
former is not equivalent to Kard, [ut seducant], nor even
κατά,
Rück., 'with,' Peile, but denotes the
aim, the natural tendency, of wavovρ-
yía (comp. notes on Tit. i. 1); the
μεθοδεία τῆς πλ. is that which πανουρ-
για has in view (comp. πρὸς τὸν καταρτ.
ver. 12), and to which it is readily and
naturally disposed. As Tavoυpyía is
anarthrous, the omission of the art.
before πpòs (which induces Rück. in-
correctly to refer the clause to pepó-
μevo) is perfectly regular; see Winer,
Gr. § 20. 4, p. 126.
The some-
what rare term μεθοδεία, a δις λεγόμ.
in the N.T. (see ch. vi. 11), must have
its meaning fixed by μεθοδεύω. This
verb denotes, 'the pursuit, &c., of a
settled plan'-(a) honestly (Diod. Sic.
1. 81, μ. τὴν ἀληθείαν ἐκ τῆς ἐμπειρίας),
or (b) dishonestly (Polyb. Fr. Hist.
XXXVIII. 4. 10), and hence comes to
imply 'deception,' 'fraud,' with more
necessarily that of 'delusion,' (Harl.),
but its simple, classical, and regular
meaning, 'error'—'erroris,' Vulg.,
'airzeins,' Goth. The gen. is obviously
not the gen. objecti (Ruck.), but sub-
jecti, it is the πλάνη which μεθοδεύει,
-and thus stands in grammatical
parallelism with the preceding gen.
τῶν ἀνθρ. The use of the article must
not be overlooked: it serves almost
to personify wλávŋ, not, however, as
metonymically for 'Satan' (Beng.),
but as 'Error' in its most abstract
nature, and thus renders the contrast
to ἡ ἀλήθεια, implied in ἀληθεύοντες,
more forcible and significant.
15. ἀληθεύοντες δέ] • but holding
the truth, walking truthfully; parti-
cipial member attached to αὐξήσωμεν,
and with it grammatically dependent
on iva (ver. 14),—the whole clause, as
EPHESIANS IV. 15.
93
θεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς
П
the use of dè (after a negative sen-
tence) seems distinctly to suggest
(comp. Hartung, Partik. dé, 2. II,
Vol. 1. p. 171), standing in simple and
direct opposition to the whole pre-
ceding verse (esp. to the concluding
πλavý, De W.), without, however,
any reference to the preceding nega-
tion, which would rather have required
¿λλá; see esp. Klotz, Devar. Vol. II.
p. 3, 361, Donalds. Cratyl. § 201.
The meaning of ἀληθεύειν is somewhat
doubtful. On the one hand, such
translations as 'veritati operam dare'
(Calv.) and even 'Wahrheit festhalten'
(Rück.) are lexically untenable (see
Rost. u. Palm, Lex. s.v. åλŋ0. Vol. 1.
p. 97); on the other, the common
meaning, ' veritatem dicere' (Gal. iv.
16), seems clearly exegetically unsatis-
factory. It is best then to preserve
an intermediate sense, 'walking in
truth' (Olsh.), or (to preserve an anti-
thesis in transl. between λávŋs and
¿λŋ0.) 'holding the truth,' Scholef.
(Hints, p. 100),—which latter interpr.,
if 'holding' be not unduly pressed, is
almost justified by Plato, Theat. 202 B,
ἀληθεύειν τὴν ψυχὴν ['verum sentire,
Ast] πepì avтó; so in effect, but some-
what too strongly, Vulg., Clarom.,
Goth., 'veritatem facientes,' and sim.
Copt.
ἐν ἀγάπῃ] The
connexion of these words has been
much discussed. Are they to be
joined (a) with the participle (Syr.,
Eth., Theoph., Ecum.),
·(6)
with the finite verb (Theod.,-who,
however, omits dλn0., and appy.
Chrys., τῇ ἀγάπῃ συνδεδεμένοι)? It
must fairly be conceded that the order,
the parallelism of structure with that
of ver. 14, and still more the vital
association between love and the truest
form of truth (see Stier in loc.), are
arguments of some weight in favour
•
of (a); still the absence of any clear
antithesis between év ảy. and either
of the preposit. clauses in ver. 14
forms a negative argument, and the
concluding words of ver. 16 (whether
ἐν ἀγ. be joined immediately with
αὔξησιν ποιεῖται Mey., or with οίκοδο-
μǹv) supply a positive argument in fa-
vour of (b), of such force, that this latter
connexion must be pronounced the
more probable, and certainly the one
most in harmony with the context;
comp. ch. i. 4. The order may have
arisen from a desire to keep aửтòv as
near as possible to its relative.
eis autóv] ‘into Him,' Auth. Ver. ;
eis not implying merely 'in reference
to' (Mey.),—a frigid and unsatisfactory
interpretation of which that expositor
is too fond (comp. notes on Gal. iii.
27), nor 'for' (Eadie), nor even simply
'unto,' 'to the standard of" (Conyb. ;
comp. els avopa тéλeιov, ver. 13), but
retaining its fuller and deeper theolo-
gical sense' into,' so that aůş. with eis
conveys both ideas, 'unto and into.'
The growth of Christians bears rela-
tion to Christ both as its centre and
standard: while the limits of that
growth are defined by 'the stature of
the fulness of Christ,' its centre is also,
and must be, in Him; comp. some
profound remarks in Ebrard, Dogma-
tik, § 445 sq.
τὰ πάντα]
in all the parts in which we grow'
(Mey.), 'in all the elements of our
growth; the article being thus most
simply explained by the context. It
now need scarcely be said that no
'supplement of κатà' (Eadie, Stier) is
required; τὰ πάντα is the regular
accus. of what is termed the quantita-
tive object (Hartung, Casus, p. 46),
and serves to characterize the extent
of the action; see Madvig, Gr. § 27,
Krüger, Sprachl. § 46. 5. 4.
94
EPHESIANS IV. 15, 16.
ἐστιν ἡ κεφαλή, Χριστός, τό ἐξ οὗ πᾶν τὸ σῶμα συναρ-
ΤΟ
μολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς
dià
ἐπιχορηγίας κατ' ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους
ÖS ÉσTIV K.T.λ.] 'who is the Head, even
Christ.' There is here neither transpo-
sition (Grot., comp. Syr.), nor careless-
ness of construct. for eis aútòv tòv Xp.
(Pisc.). Instead of the ordinary form
of simple, or what is termed parathetic
apposition (see exx. Krüger, Sprachl.
§ 57. 9), the Apostle, not improbably
for the sake of making ¿¿ oû, ver. 16,
perfectly perspicuous (De W.), adopts
the relatival sentence, with the struc-
ture of which the apposition is assimi-
lated; see exx. Winer, Gr. § 48. 4.
P. 424 (ed. 5), and Stalb. Plat. Apol.
4I A.
The reading is somewhat
doubtful: Rec. prefixes the art. to Xp.
with DEFGKL; most mss.; Chrys.,
Theod. (De W., Mey.),—but appy. on
authority inferior to that for its omis-
sion, viz. ABC; 3 mss.; Did., Bas.,
Cyr., al. (Lachm., Tisch., Alf.). Inter-
nal arguments cannot safely be urged,
as the preponderance of instances of
real omission (53) over those of insertion
(31) is not very decided; see the table
drawn up by Rose in his ed. of Mid-
dleton, Gr. Art. Append. II. p. 490
sq., and Gersdorf, Beiträge, III. p. 272
sq. Under any circumstances the
position of the word at the end of the
verse gives it both force and emphasis.
16. ¿§ oû] 'from whom,'Auth., ‘ex
quo,' Syr., Vulg., Clarom.,-not 'in
quo,' Eth. (both); è oû, as the in-
structive parallel, Col. ii. 19, clearly
suggests, being joined with adenow
woleîtaɩ, and èk, with its proper and pri-
mary force of origin, source, denoting
the origin, the 'fons augmentationis,'
Beng.; see notes on Gal. ii. 16. It
is not wholly uninteresting to remark
that the force of the metaphor is en-
hanced by the apparent physiological
truth, that the energy of vital power
εν
|
|
varies with the distance from the
head: see Schubert, Gesch. der Seele,
§ 22, p. 270 (ed. 1.). συναρμολο-
yoúµevov] 'being fitly framed together;
pres. part., the action still going on:
see notes ch. ii. 21.
Balóµevov] 'compacted,'
συνβι-
co
connexum,'
[et colligatur] Syr.,
Vulg., Clarom., 'gagahaflip,' Goth.,-
or more literally and with more spe-
cial reference to derivation [BA-,
Baivw], 'put together;' comp. Col. ii.
19, and in a figurative sense, Acts ix.
22, xvi. 10. The difference of mean-
ing between συναρμ. and συνβ. bas
been differently stated. According
to Bengel, the first denotes the har-
mony, the second the solidity and
firmness of the structure. Perhaps
the more exact view is that which the
simple meanings of the words suggest,
viz., that σuß. refers to the aggrega-
tion, ovvapμ. to the inter-adaptation
of the component parts.
The ex-
ternal authority for the form συνβιβ.
[AB(?)CD¹FG] is appy. sufficient to
warrant the adoption of this less usual
form; see Tisch. Prolegom. p. XLVII.
διὰ πάσης ἀφῆς] by means of every
joint' 'per omnem juncturam,' Vulg.,
Clarom., and sim. all the ancient Vv.
Meyer still retains the interpr. of
Chrys., Theod., åøn = aïo@nois, and
connects the clause with αὔξ. ποιεῖται;
but the parallel passage, Col. ii. 19,
τῶν ἁφῶν καὶ συνδέσμων (observe esp.
the omission of the 2nd article, Winer,
§ 19. 4) leaves it scarcely doubtful
that the meaning usually assigned
(comp. Athen. III. 202 E, Plut. Anton.
27) is correct, and that the clause is
to be connected with the participles.
TĤs éπixopηylas] 'of the (spiritual)
EPHESIANS IV. 16.
95
τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν
ἀγάπη.
supply;' the article implying the spe-
cific ἐπιχορ. which Christ supplies, τῆς
χορηγίας τῶν χαρισμάτων, Chrys.: on
the meaning of the word comp. notes
on Gal. iii. 5. The gen. is not the
gen. of apposition (Rück., Harl.), nor
a mere Hebraistic gen. of quality,
'joint of ministry' 'ministering
joint' (Peile, Green, Gramm. N. T.
p. 264; comp. Winer, Gr. § 34. 3. b),
but a kind of gen. definitivus, by
which the predominant use, purpose,
or destination of the åpǹ is specified
and characterized; see Heb. ix. 21,
σκεύη τῆς λειτουργίας, and comp. the
exx. cited by Winer, Gr. § 30. 2. ß,
p. 170. The suggestion of Dobree
(Advers. Vol. I. p. 573), partly adopted
by Scholef., that èrix. may be 'materia
suppeditata,' is not very satisfactory
or tenable; see Phil. i. 19.
κατ' ἐνέργειαν κ. τ. λ.] ' according to
energy in the measure of (sc. commen-
surate with) each individual part;' Tŵ
μὲν δυναμένῳ πλέον δέξασθαι, πλέον,
τῷ δὲ ἐλάττω, ἔλαττον, Chrys. These
words may be connected either (a)
with ἐπιχορηγίας, the omission of
the art. is no objection (Rück.), as ʼn
ἐπιχ. κατ' ἐνέργ. may form one idea
(Winer, Gr. § 20. 2, p. 123), or (b)
with the participles, or yet again (c)
with the finite verb. As the expres-
sions of the clause far more appro-
priately describe the nature of the
growth than either the mode of com-
paction or the degree of the supply, the
latter construction is to be preferred.
Kar' évépy, is then a modal predica-
tion, appended to Toleîral, defining
the nature of the anois: this growth
is neither abnormal nor proportionless,
but is regulated by a vital power which
is proportioned to the nature and ex-
tent of the separate parts. Dobree
(Advers. Vol. 1. p. 573) strongly con-
demns this translation, but, as it
would seem, without sufficient reason.
His own translation, which connects
κατ' ἐνέργ. with ἑνὸς ἑκ. μέρ. and iso-
lates év μéтpw, impairs the force of
the deep and consolatory truths which
the ordinary connexion suggests. For
a good practical application see Eadie
in loc.
The reading
μéλovs is fairly supported [AC; Vulg.,
Copt., Syr., al.; Cyr., Chrys., al.],
but is appy. rightly rejected by most
recent editors, as a gloss on μépous
suggested by the preceding oŵua and
the succeeding σώματος.
τὴν αὔξ. τοῦ σώματος ποιεῖται] 'pro-
motes, carries on, the growth of the
body,'—owμatos.being probably added
for the sake of perspicuity, and so
practically taking the place of the re-
ciprocal pronoun; comp. Winer, Gr.
§ 22. 2, p. 130, Krüger, Xenoph.
Anab. p. 27. Stier, perhaps not in-
correctly, finds in the repetition of the
noun an enunciation of a spiritual
truth, echoed by auroû,-that the
body makes increase of the body, and
so is a living organism;-that its
growth is not due to aggregations
from without, but to vital forces from
within; compare Harless.
The
middle Toleîra is perhaps not to be
insisted on as confirming this (Alf.),
this form appy. being not so much re-
flexive (Wordsw.), as intensive and
indicative of the energy with which
the process is carried on; see Krüger,
Sprachl. § 52. 7. I; comp. Donalds.
Gr. 432. 2.
εἰς οἰκοδομήν ἐν
ảy.] 'for building up of itself in love;'
ORAL SESAı
poud
[ut in caritate perficiatur ædificium
ejus] Syr.; end and object of the
96
IV. 17.
EPHESIANS
Do not walk as dark-
ened, hardened, and
feelingless heathens.
εν
17 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν
Put off the old, and Kupiw, µŋkéti vµâs tepitateîv Kalws Kai Tà
μηκέτι καθὼς
put on the new man.
αὔξησιν ποιεῖται : love is the element
in which the edification takes place.
Meyer connects ἐν ἀγάπῃ with αὔξησιν
Toleîral, to harmonize with ver. 15,
but without sufficient reason, and in
opp. to the obvious objection that
αὔξησιν ποιεῖται is thus associated with
two limiting prepositional clauses, and
the unity of thought proportionately
impaired; comp. Alf. in loc.
17. TOÛTO OûV λeyw] ‘This, I say
then; this, sc. what follows; connect-
ing the verse with the hortatory por-
tion commenced ver. 1-3, by resump-
tion on the negative side (μηκέτι περι-
Tатeiv) of the exhortation previously
expressed on the positive side, ver.
1-3 (παρακ. ἀξίως περιπατῆσαι), but
interrupted by the digression, ver.
4-16; πάλιν ἀνέλαβε τῆς παραινέ-
σεως τὸ προοίμιον, Theod. On this
resumptive force of ovv, see Klotz,
Devar. Vol. II. p. 718, and notes on
Gal. iii. 5. The illative force advo-
cated by Eadie after Meyer (ed. 1), is
here improbable, and rightly retracted
by Meyer (ed. 2); comp. Donalds.
Gr. § 548. 31.
μαρτύρομαι
ev Kuply] 'testify, solemnly declare
('quasi testibus adhibitis') in the Lord,'
-not 'per Dominum,' (uáprupa dè
Tòv Kúpiov kaλŵ, Chrys.; see Fritz.
Rom. ix. 1, Vol. II. p. 241), nor even
as specifying the authority upon
which ('tanquam Christi discipulus,'
Fritz. Rom. Vol. II. p. 84), but, as
usual, defining the element or sphere
in which the declaration is made:
comp. Rom. ix. 1, åλýðe‹av Xéyw ¿v
Χρ. ; 2 Cor. ii. 17, ἐν Χρ. λαλοῦμεν
(scarcely correctly translated by Fritz.
'ut homines cum Christo nexi'), I
Thess. iv. I, παρακαλοῦμεν ἐν Κυρίῳ,
and see notes in loc. By thus sinking
his own personality, the solemnity of
the Apostle's declaration is greatly
enhanced. On this use of μаρт. sее
notes on Gal. v. 3, and comp. Raphel.
Annot. Vol. II. p. 478, 595.
μηκέτι ὑμᾶς περιπατεῖν] • that ye no
longer (must) walk;' subject and sub-
stance of the hortatory declaration ;
see Acts xxi. 21. λέγων μὴ περιτέμνειν
αὐτοὺς τὰ τέκνα. In objective sentences
of this nature (see esp. Donalds. Gr.
§ 584 sq.) the infinitive frequently in
volves the same conception that would
have been expressed in the direct sen-
tence by the imperative, and is usually
(but incorrectly) explained by an ellip-
sis of deîv; see Winer, Gr. § 45. 2,
p. 371, Lobeck, Phryn. 753 sq., and
compare Heindorf on Plato, Protag.
346 B.
καὶ τὰ λοιπὰ ἔθνη]
'the rest of the Gentiles also ;' with
tacit reference to their own former
state when unconverted; the κal in-
troducing a comparison or gentle con-
trast between the emphatically ex-
pressed vuâs and the ovn, of which
but lately they formed a part; see
notes on verses 4, 32, and on Phil. iv.
12. The term Xoà is here rightly
used, as the Ephesians, though Chris-
tians, still fell under the general deno-
mination of Gentiles: it serves also
to convey a hint reminding them what
they once were, and what they now
ought not to be; see Wolf in loc.
The external authority for striking
this last word (λoirà) out of the text
[Lachm. with ABD¹FG: 5 mss.,
Clarom., Sang., Aug., Boern., Vulg.,
Copt., Sahid., Eth. (both); Clem.,
Cyr., al.] is rather strong; still as
the probability of its being left out
from being imperfectly understood,
seems so much greater than the pro-
EPHESIANS IV. 17, 18.
97
λοιπὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν,
18 ἐσκοτισμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς
ζωῆς τοῦ Θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν
bability of its being a conformation to
ch. ii. 3 (Mill, in loc., and Prolegom.
p. LX), we may perhaps safely retain
the adject. with D2D³EKL; great
majority of mss.; Syr. (both), Goth.,
al.; Chrys., Theod. (Tisch. ed. 2 and
7, Alf., al.).
ἐν ματαιότητι
K.T.λ.] in the vanity of their mind :'
sphere of their moral walk; compare
Rom. i. 21, ἐματαιώθησαν ἐν τοῖς δια-
λογισμοῖς αὐτῶν. Chrys. rightly ex-
plains the words by τὸ περὶ τὰ μάταια
ǹoxoλñolaɩ, but is probably not cor-
rect in restricting them to idolatry, as
μάταιος and ματαιόω do not necessarily
involve any such reference; compare
Fritz. Rom. Vol. 1. 65. The reference
seems rather to that general nothing-
ness and depravation of the voûs (the
higher moral and intellectual element),
which was the universal characteristic
of heathenism; see Usteri, Lehrb. I.
p. 35 sq., and notes on 1 Tim. vi. 5,
2 Tim. iii. 8.
3,
18. ἐσκοτισμένοι ὄντες] ‘being
darkened' participial clause defining
their state, and accounting for the
preceding assertion (see Donalds. Gr.
§ 616) ; ἐσκοτ. (opp. to πεφωτισμένοι,
ch. i. 18; comp. Rom. i. 21, xi. 10, 1
Thess. v. 4) referring to their state
of moral darkness, and övtes (rightly
referred by Tisch., Lachm., to ẻσkoт.,
not to ȧπŋ. [Eadie],-a punctuation
which mars the emphatic parallelism
of the initial perf. participles) mark-
ing, somewhat pleonastically after the
perf. part., its permanent and endur-
ing state; comp. Winer, Gr. § 45. 5,
p. 311. The apparently conjugate
nature of the clauses (comp. ÕνTES—
ovoav) has led Olsh. and others to
couple together ἐσκοτ. κ.τ.λ. and διὰ
Tηv ǎyv. as relating to the intellect,
|
#
εν
ἀπηλλ. κ.τ.λ. and διὰ τὴν πώρ. as re-
lating to the feelings. This, however,
though at first sight plausible, will not
be found logically satisfactory. The
being έσκοτ. κ.τ.λ. could scarcely be
said to be the consequence of their
äyvola ('ignorance' simply, Acts iii.
17, xvii. 30, and appy. 1 Pet. i. 4),
but rather vice versa, whereas it seems
perfectly consistent to say that their
alienation was caused by their igno-
rance, and still more by the ensuing
πώρωσις. Hence the punctuation of
the text.
The reading ἐσκοτι-
σμévo is not perfectly certain; the more
classical ἐσκοτωμένοι is found in AB;
Ath. (Lachm., Tisch. ed. 7), but has
not sufficient support to warrant its
being received in the text.
TĤ Siavola] 'in their understanding,
' in their higher intellectual nature,'
diéčodos λoyikŃ (Orig.; comp. Beck,
Seelenl. II. 19, p. 58); see ch. i. 18,
ii. 3, and Joseph. Antiq. IX. 4. 3, rǹv
διάνοιαν ἐπεσκοτισμένους. The dat.
('of reference to') denotes the parti-
cular sphere to which the 'darkness'
is limited; see notes on Gal. i. 22,
Winer, Gr. § 31. 3, p. 244. The dis-
P.
tinction between this dat. and the
acc., as in Joseph. l. c., is not very
easy to define, as such an accus. has
clearly some of the limiting character
which we properly assign to the dat. ;
see Hartung, Casus, p. 62. Perhaps
the acc. might denote that the dark-
ness extended over the mind, the dat.
that it has its seat in the mind; see
Krüger, Sprachl. § 46. 4. 1.
| ȧrηorpiwμévoi] 'being alienated
ἀπηλλοτριωμένοι]
from,' ¿óтpiоι кαleσтŵтes, Theod.-
Mops. ; see notes on ch. ii. 12.
τῆς ζωῆς τοῦ Θεοῦ] ' from the life of
God.' This is one of the many cases
H
98
EPHESIANS IV. 18, 19.
πώρωσιν τῆς καρδίας αὐτῶν,
(see Winer, Gr. § 30. 1. obs. p. 168)
where the nature of the gen., whether
objecti or subjecti, must be determined
solely from exegetical considerations.
As Swn appears never to denote
course of life' (e.g. τὴν ἐν ἀρετῇ ζωὴν
Theod.) in the N. T., but the prin-
ciple of life' as opp. to @ávaros (comp.
Trench, Snon. § XXVII), Toô Đeou will
more naturally be the gen. subj. or
auctoris, 'the life which God gives :'
comp. dikαιoσúvη Оeoû, Rom. i. 17 with
dık. Èk O., Phil. iii. 9. It is, how-
ever, probable that we must advance a
step farther, and regard the gen. as
possessive. This (unique) expression
will then denote not merely the Tα-
λιγγενεσία, but in the widest doctrinal
application, the life of God' in the
soul of man; comp. Olsh. and Stier in
loc., and see esp. the good treatise on
}wn in Olsh. Opusc.
TηV |
6
οὖσαν ἐν αὐτοῖς seems intended to
point out the indwelling, deep-seated
nature of the dyvola, and to form a
sort of parallelism to τῆς καρδ. αὐτῶν.
Meyer (compare Peile) conceiving that
the words indicate the subordination
οἱ διὰ τὴν πώρ. to διὰ τὴν ἄγν. re-
moves the comma after αὐτοῖς. This
is certainly awkward: St. Paul's more
than occasional use of co-ordinate
clauses (e.g. Gal. iv. 4) leads us to re-
gard both members as dependent on
¿πŋλλ. (Orig.), and structurally inde-
pendent of each other, though, as the
context seems to suggest, the latter
may be considered slightly explanatory
of the former, and (like årŋXX.) ex-
pressive of a state naturally conse-
quent: see esp. Orig. in Cram. Caten.
p. 175.
πώρωσιν] ' cal-
lousness,' 'hardness,'-not 'cæcita-
tem,' Syr. (both), Clarom., Vulg., Æth.
(both), Arm. (Suid. πúpwols, † TV-
pλwois), but 'obdurationem' Copt.
T
19 οἵτινες απηλγηκότες ἑαυ
(thōm,-which however includes both
significations), 'dauhiþos,' Goth.,—ǹ
éoxáτn åvaλynola, Theod. The word
πώρωσις is not derived from πωρός
'cæcus' ('vox, ut videtur, a gramma-
ticis ficta,' Fritz. Rom. xi. 7, Vol. II.
p. 452), and certainly not from Tóрos
(diaópáтtei), as appy. Chrys., but
from Tŵpos, 'tuffstone,' and thence
πῶρος,
from the similarity of appearance, a
'morbid swelling' (Aristot. Hist. An.
III. 19), the 'callus' at the extremity of
fractured bones (Med. Writers). The
adject. πωρός, in the sense of ταλαί-
πwρоs (Hesych.), is cognate with
πηρός, and derived from ΠΑΩ, πάσχω ;
comp. Phavor. Eclog. 150. b, p. 396
(ed. Dind.).
οἵτινες]
4,
19. O'TIVES] 'who as men;' ex-
planatory force of ooris; see notes on
Gal. ii. iv. 24.
ἀπηλ-
YNKÓTES] ' being past feeling,' Auth.,—
an admirable translation. The use of
the semi-technical term Túpwols, sug-
gests this appropriate continuation of
the metaphor. There is then no refe-
rence to mere 'desperatio,' (comp.
Polyb. Hist. IX. 40. 9, åwaλYOÛVTES
Taîs ¿Xπioɩ, and exx. in Raphel,
Annot. Vol. II. p. 479), as Syr.,
Vulg., Goth.,-but possibly with the
reading of D E, al. å´ŋλñɩkótes,- – nor
even to that feelingless state which is
the result of it (Cicero, Epist. Fam.
II. 3, 'desperatione obduruisse ad do-
lorem,' aptly cited by Beng.), but, as
the context shows, to that moral
apathy and deadness which supervenes
when the heart has ceased to be sen-
sible of the stimuli' of the con-
science ; τὸ δὲ ἀπηλγηκότες ὥσπερ τῶν
ἀπὸ πάθους τινὸς μέρη πολλάκις τοῦ
σώματος νενεκρωμένων, οἷς ἄλγος οὐδὲν
Èkeîdev ¿yylvetai, Theod.-Mops. The
gloss of Theoph. κατεῤῥαθυμηκότες
(comp. Chrys.), adopted by Hamm. on
EPHESIANS
99
IV. 19, 20.
Tŷ
τοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας
δὲ οὐχ οὕτως ἐμάθετε τὸν
πάσης ἐν πλεονεξία.
20 ὑμεῖς
Rom. i. 29, but here appy. retracted, is
untenable, as it needlessly interrupts
the continuity of the metaphor.
ÉavTOús] 'themselves,' as Meyer well
says, with frightful emphasis. It has
been observed by Chrys. and others
that there is no opposition here with
Rom. i. 26, παρέδωκεν αὐτοὺς ὁ Θεός.
The progress of sin is represented
under two aspects, or rather two
stages of its fearful course. By a
perverted exercise of his free-will, man
plunges himself into sin; the deeper
demersion in it is the judicial act (no
mere συγχώρησις, Chrys.) of God
comp. Wordsw. in loc.
On the
Tŷ ảσeλyeíą] ' Wantonness.'
τῇ ἀσελγεία] 'Wantonness.'
meaning and derivation of this word,
see notes on Gal. v. 19, and comp.
Trench, Synon. § XVI.
•
;
eis èpyaolav] 'to working; conscious
object of the fearful self-abandonment:
ἐργασ., φησίν, ἔθεντο τὸ πρᾶγμα.
ὁρᾷς πῶς αὐτοὺς ἀποστερεῖ συγγνώμης,
Chrys.
πάσης] ' of every
kind,' whether natural or unnatural;
μοιχεία, πορνεία, παιδεραστία, Chrys.
As St. Paul most commonly places
πâs before, and not, as here, after the
abstract (anarthrous) subst., it seems
proper to express in transl. the full
force of Táons: comp. notes ch. i. 8.
¿v πdeovežíą] ‘in (not 'with') covet-
ousness;' év marking the condition,
the prevailing state or frame of mind
in which they wrought the ȧkal. The
word πλeove¿ía ('amor habendi,' Fritz.,
'boni alieni ad se redactio,' Beng. on
Rom. i. 29) is here explained by Chry-
sostom and several Greek Ff. (see
Suicer, Thesaur. Vol. II. p. 750), fol-
lowed by Hammond (in a valuable
note on Rom. i. 29) and by Trench,
Synon. XXIV., as dueтpía, 'immode-
rate, inordinate desire.' In support of
this extended meaning the recital of
πλeoveğía with sins of the flesh, 1 Cor.
V. 11, Eph. v. 3, Col. iii. 5, is popu-
larly urged by Trench and others, but
appy., as a critical examination of the
passages will show, without full conclu-
siveness. For example, in 1 Cor. v.
10, τοῖς πόρνοις ἢ τοῖς πλεονέκταις καὶ
äprağı (Tisch., Lachm.), the use of
the disjunctive between Tóрv. and
Tλεov. opp. to the conjunctive κai be-
tween πλεov. and äρπ., and esp. the
omission of the art. before ἅρπ.
(Winer, Gr. § 19. 4. d, p. 116) tend
to prove the very reverse. Again in
Eph. v. 3, πορνεία is joined with ἀκα-
θαρσία by καί, while πλεονεξ. is dis-
joined from them by ; see notes.
Lastly in Col. iii. 5, the preceding
anarthrous, unconnected nouns, πоρν.,
ἀκαθ., πάθ., have no very close union
with καὶ τὴν πλεονεξίαν κ. τ. λ., from
which, too, they are separated by
ἐπιθυμίαν κακήν; see notes in loc.
While, therefore, we may admit the
deep significance of the spiritual fact
that this sin is mentioned in connexion
with strictly carnal sins, we must also
deny that there are grammatical or
contextual reasons for obliterating the
idea of covetousness and self-seeking,
which seems bound up in the word;
see esp. Müller, Doctr. of Sin, I. I.
3. 2, Vol. I. p. 169 (Clark).
20. vμeîs dé]' But you;' with dis-
tinct and emphatic contrast to these
unconverted and feelingless heathen.
οὐχ οὕτως ἐμάθετε] ' did not thus learn
Christ,'-but on principles very dif-
ferent; the outws obviously implying
much more than is expressed ('li-
totes”); τὰ τοῦ δεσπότου Χριστοῦ παν-
Táπaσiv évavría, Theodoret. This use
of μave. with an accus. personæ is
somewhat difficult to explain, and is
H
2
UorM
100
EPHESIANS IV. 20, 21.
21
Χριστόν, εἴγε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε
probably unique. Raphel (Annot.
Vol. II. p. 480) cites Xenoph. Hell.
II. I. I, but the example is illusory.
The common interpr. Χριστὸς ='doc-
trina Christi' (Grot., Turner) is frigid
and inadmissible, and the use of ¿µá-
OETE in the sense of 'learnt to know,'
scil. 'who He is and what He desires'
(Rück.), has not appy. any lexical
authority. We can only then regard❘
Xp. as the object which is learnt (or
heard, ver. 21), the content of the
preaching, so that the hearer, as it
were, 'takes up into himself and
appropriates the person of Christ
Himself (Olsh.): compare the similar
but not identical expression, Tаρаλаµ-
βάνειν τὸν Χριστὸν Ἰησ., Col. ii. 6;
see notes in loc.
21. elye] 'if indeed,' 'tum certe
si;' not 'since,' Eadie: see notes, ch.
iii. 2, Hartung, Partik. Vol. 1. p. 407
sq. The explanation of Chrysost. oůk
ἀμφιβάλλοντος ἐστί, ἀλλὰ καὶ σφόδρα
diaßeßacovµévov, is improved on by
Ecum., ὡσεὶ εἶπεν, ἀμφιβάλλω γὰρ
εἴ τις τὸν Χρ. ἀκούσας καὶ διδαχθεὶς ἐν
αὐτῷ τοιαῦτα πράττει.
No
αὐτὸν ἠκούσατε] 'ye heard Him;
avròv being put forward with empha-
sis;- 'if indeed it was Him, His divine
voice and divine Self that you really
heard:' Alf. pertinently compares
John x. 27, but obs. that the avròv is
here used in the same sort of inclusive
way as τὸν Χριστόν, ver. 20.
argument can fairly be deduced from
this that St. Paul had not himself
instructed the readers (De W.); see
on ch. iii. 2.
ἐν αὐτῷ] in
Him;' not 'by Him,' Arm., Auth.,
or 'illius nomine,' Beng., but,
usual, 'in union with Him;' see
Winer, Gr. § 48. a, p. 345. Meyer
calls attention to the precision of the
language, αὐτὸν ἠκούσατε pointing to
Maou
εν
the first reception, ἐν αὐτῷ ἐδιδάχ. to
the further instruction which they
had received as Christians. Both are
included in the foregoing ἐμάθετε τὸν
Χριστόν.
καθώς ἐστιν ἀλήθ.
K.T.λ.]' as, or according as, is truth in
Jesus.' The meaning and connexion
of this clause are both obscure, and
have received many different inter-
pretations, most of which involve
errors affecting one or more of the fol-
lowing particulars, the meaning of
καθώς (Rück.), the position of ἐστίν
(Olsh.), the meaning of åλýleια
(Harl.), the absence of the art. before
it (Auth.), the designation of Christ
by His historical rather than official
name (Mey.), and finally the insertion
of vuâs (De W.). It is extremely
difficult to assign an interpretation
that shall account for and harmonize
all of these somewhat conflicting de
tails. Perhaps the following will be
found least open to exception. The
Apostle, having mentioned the teach-
ing the Ephesians had received (έδι
dáx0.), notices first (not parentheti-
cally, Beza) the form and manner,
and then the substance of it. Kalus
K.T.A., is thus a predication of manner
attached to did., and implies, not as
truth is in Jesus' (Olsh.), which de-
parts from the order and involves a
modification of the simple meaning of
¿λý¤.; nor (as it might have been
expressed) 'as is truth,' abstractedly,
-but, as is truth-in JEsUs,' em-
bodied, as it were, in a personal
Saviour and in the preaching of His
cross.
The substance of what they
were taught is then specified, not
without a faint imperative force, by
the infin. with uâs; the pronoun
being added on account of the intro-
duction of the new subject 'Iŋooû
(Winer, Gr. § 44. 3, p. 288), or more
EPHESIANS
101
IV. 21, 22.
καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, 22 ἀποθέσθαι ὑμᾶς,
κατὰ τὴν προτέραν ἀναστροφήν, τὸν παλαιὸν ἄνθρωπον
probably to mark their contrast, not
only with the Gentiles before men-
tioned, but with their own former
state as implied in τὴν προτέραν ἀνα-
στροφήν. Meyer, following Ecum.
2, connects the inf. with ẻσriv åλý0.,
a construction not grammatically
untenable (Jelf, Gr. § 669, comp.
Madvig, Synt. § 164. 3), but some-
what forced and unsatisfactory. Stier,
after Beng., regards ȧro0. a resumption
of µŋк. περɩπ. ver. 17, but yet is
obliged to admit a kind of connexion
with έδιδ. κ. τ. λ.
22. ἀποθέσθαι ὑμᾶς] ' that ye put
off' objective sentence (Donalds. Gr.
§ 584) dependent on édid., and speci-
fying the purport and substance of
the teaching; see Winer, Gr. § 48. a.
obs.
p. 349, and comp. Orig. in Cramer
Caten. The metaphor is obviously
a vestibus sumpta,' Beza (Rom. xiii.
12, Col. iii. 12), and stands in contrast
to vdúo. ver. 24; see Usteri, Lehrb.
II. I. 3, p. 220. The translation of
Peile, that you have put off,' is very
questionable, as the aor.is here only used
in accordance with the common law
of succession of tenses (Madvig, Synt.
§ 171, sq.), and perhaps with reference
[comp. évdúoaolaι ver. 24, as opp. to
ȧvaveoûσlai] to the speedy, single
nature of the act; but comp. notes on
ch. iii. 4, and on 1 Thess. v. 27.
Equally untenable is the supposition
that the inf. is equivalent to the
imper. (Luther, Wolf); not, however,
because iµâs is attached to it (Eadie,
for see Winer, Gr. § 44. 3), but be-
cause this usage is only found (ex-
cluding Epic Greek) in laws, oracles,
&c., or in clauses marked by an espe-
cial warmth or earnestness; comp.
Bernhardy, Synt. IX. 3, p. 358. But
few certain instances, e.g. Phil. iii.
16 (see notes in loc.), are found in the
language of the N. T.
κατὰ τὴν προτ. ἀναστρ. ] ' as concerns
your former conversation,' 'quoad pris-
tinam vivendi, concupiscendi, et pec-
candi consuetudinem,' Corn. a Lap. ;
specification of that with regard to
which the ἀποθέσθαι τὸν παλ. ἄνθρ.
was especially carried out; kатà here
not having its more usual sense of
measure, but, as the context seems to
require, the less definite one of re-
ference to; comp. Rom. ix. 5, and see
Rost u. Palm, Lex. s. v. Vol. 1,
p. 1599. The construction tòv waλ.
ἀνθρ. κατὰ κ.τ.λ. (Jerome, cum.)
is opposed to the order, and to all
principles of perspicuity,-not, how-
ever, positively to the laws of lan-
guage,' Eadie, for comp. Winer, Gr.
§ 19, 2,—and is distinctly untenable.
The expressive word ἀναστροφή is
confined (in its present sense) to the
N. T. (Gal. i. 13, 1 Tim. iv. 12, al.),
to the Apocrypha (Jobiv. 14, 2 Macc.
v. 8), and to later Greek (Polyb. Hist.
IV. 82, Arrian, Epict. I. 9); compare
Suicer, Thes. Vol. II. p. 322.
τὸν παλαιὸν ἄνθρωπον] • the old man,
i.e. our former unconverted self: per-
sonification of our whole sinful con-
dition before regeneration (Rom. vi.
6, Col. iii. 9), and opposed to the
καινὸς or νέος άνθρωπος (ver. 24, Col.
iii. 10), the kawǹ kriois (Gal. vi. 15),
or, if regarded in another point of
view (comp. Chrys.), to the eow äv0p.
ch. iii. 10, Rom. vii. 22: see Harless,
Ethik, § 22, p. 97, and comp. Suicer,
Thesaur. Vol. I. p. 352.
τὸν
pleɩpóμevov which waxeth corrupt,'
ȧel poeiperal, Orig. (Cram. Caten.) ;
further definition and specification
of the progressive condition of the
παλαιὸς ἄνθρ., not however with any
102
EPHESIANS IV. 22, 23.
τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης,
causal force (ed. 1), as this would be
expressed either by a relative clause
(see on 1 Tim. ii. 4), or a part, without
the article. The tense of the part.
(pres.,-not imperf., Beng.) must
here be noticed and pressed, as
marking that inner process of corrup-
tion and moral disintegration which
is not only the characteristic (Auth.)
but the steadily progressive condition
of the παλ. άνθρ. ; contrast κτισθέντα
ver. 24. Meyer refers pleɩp. to
'eternal destruction' (comp. Hows.),
regarding the pres. as involving a
future meaning. This is tenable (see
Bernhardy, Synt. X. 2, p. 371), but
seems inferior to the foregoing, as
drawing off attention from the true,
present nature of the progressive
p0opá; comp. Gal. vi. 8, and see
notes in loc.
κατὰ has
here no direct reference to instrumen-
tality (sc. = diá, ŒŒcum., vπó, Theoph.,
comp. Syr.), but, as the partial anti-
thesis καтà còv (ver. 24) suggests,
its usual meaning of 'accordance to ;'
in which, indeed, a faint reference
to the occasion or circumstances con-
nected with, or arising from the ac-
cordance may sometimes be traced;
see notes on Phil. ii. 3, and on Tit. iii.
5. Κατὰ τὰς ἐπιθ. is, however,
here simply 'in accordance with the
lusts,' 'secundum desideria,' Vulg.,
12ན་
23 ava-
mars the obvious antithesis to Ts
ἀληθείας ver. 24.
23. ἀνανεοῦσθαι δέ] ' and that ye
be renewed;' contrasted statement on
the positive side ('dè alii rei aliam
adjicit, ut tamen ubivis quædam
oppositio declaretur,' Klotz, Devar.,
Vol. II. p. 362) of the substance of
what they had been taught, previously
specified on its negative side (ver. 22).
It has been doubted whether ava-
νεούσθαι
veoûσbaι is pass. or middle. The act.
is certainly rare (Thom. M. p. 52, ed.
Bern.; comp. Aq. Psalm xxix. 2);
still, as Harless satisfactorily shows,
the middle, both in its simple and
metaphorical sense, is so completely
devoid of any reflexive force (comp.
even åvavéov σeavтóv, Antonin. IV. 3),
and is practically so purely active in
meaning, that no other form than the
passive (opp. to Stier), can possibly
harmonize with the context; comp.
åvakaιoûσðaι 2 Cor. iv. 16, Col. iii.
10, and see Hofm. Schriftb. Vol. 11. 2,
p. 269. The meaning of åvá, restora-
tion to a former, not necessarily a
primal state, is noticed by Winer (de
Verb. c. Præp. III. p. 10), and the
distinction between ἀνανεοῦσθαι re-
centare', -more subjective, and per-
haps with prevailing ref. to renovation,)
and ȧvakaιvoûσbai ('renovare',-more
objective, and perhaps with prevailing
ref. to regeneration) by Tittmann,
.xounodumonoup] [ܝܟ ܓܝ
[secundum concupi-
scentias] Syr.-Phil., i. e. just as the
nature and existence of such lusts
imply and necessitate: comp. Winer,
Gr. § 49. d, p. 358.
τῆς
årárns] ' of Deceit ;' gen. subjecti, ʼn
ἀπάτη
ảπáτŋ being taken so abstractedly
(Middleton, Gr. Art. V. 1, 2) as to be
nearly personified (Mey.). The para-
phrase ἐπιθυμίαι ἀπατηλαί (Beza,
Auth.) is very unsatisfactory, and
Synon. p.60; comp. Trench, Synon.
§ XVIII., and see notes on Col. iii. 10.
τῷ Πνεύματι τοῦ νοός] by the Spirit
of your mind.' In this unique and some-
what ambiguous expression, the gen.
voòs may be explained either as (a)
appositive, ‘spiritus quæ mens vocatur'
August. de Trin. XIV. 16; so appy.
Taylor, Duct. Dub. 1. 1. 7, comp. ib.
on Repent. II. 2. 12:-(b) partitive,
'the governing spirit of the mind' De
EPHESIANS IV. 23, 24.
103
νεοῦσθαι δὲ τῷ Πνεύματι τοῦ νοὸς ὑμῶν
24 καὶ ἐνδύ
σασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ Θεὸν κτισθέντα ἐν
δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
W., Eadie, τὴν ὁρμὴν τοῦ νόος πνευ-
μariký, Theodoret ;-or (c) possessive,
'the (Divine) Spirit, united with the
human πveûμa (comp. Hooker, Eccl.
Pol. 1. 7. I), with which the voûs, as
subject, is endued, and of which it is
the receptaculum;' Tŵ Hv. tô tv tậ
vệ, Chrysost. Of these (a) is mani-
festly, as Bp. Bull designates it, 'a
flat and dull interpretation ;' (b), even
if not metaphysically or psychologi-
cally doubtful, is exegetically unsatis-
factory; (c) on the contrary, now
adopted by Mey., has a full scriptural
significance: Tò IIv. is the Holy
Spirit, which by its union with the
human πνεûμα, becomes the agent of
the ἀνακαίνωσις τοῦ νοός Rom. xii. 2,
and the voûs is the seat of His work-
ing,-where μaraιórns (ver. 17) once
was, but now каwóтηs. The dat. is
καινότης.
thus not, as in (a) and (b) a mere dat.
'of reference to' (ver. 17), but a dat.
instrumenti,—scil. dià IIv. ẻOTI ȧva-
καίνισις, cum., ὅπερ ἀνανεοὶ ἡμᾶς,
Orig. (ap. Cram. Caten.); see Tit.
iii. 5, and comp. Collect for Christmas
Day.
This interpr. is ably
defended by Bull, Disc. V. p. 477
(Engl. Works, Oxf. 1844); see also
Waterl. Regen. Vol. v. p. 434, Usteri,
Lehrb. II. I. 3, p. 227, and Fritz.
Nov. Opusc. Acad. p. 224. The only
modification, or rather explanation
which it has seemed necessary to add
to the view in ed. 1, is that T IIv.
(as above stated) is not the Holy
Spirit regarded exclusively and per
se, but as in a gracious union with
the human spirit. With this slight rec-
tification, the third interpr. seems to
have a very strong claim on our at-
tention: contra Wordsw. in loc.;
comp. also Delitzsch, Bibl. Psychol.
IV. 5, p. 144.
24.
καὶ ἐνδύσασθαι] ' and put
on' further and more distinct state-
ment on the positive side correspond-
ing to the ȧroléolai on the negative;
the change of tense (aor.) being appy.
intentional; see notes on ver. 22.
The arguments of Anabaptists based
on this verse are answered by Taylor,
Liberty of Proph. § 18. ad. 31. It
is very improbable that there is here
any allusion to baptism; the 'putting
on the new man' refers to the renova-
tion of the heart afterwards; comp.
Waterl. Regen. Vol. v. p. 434. The
metaphorical and dogmatical mean-
ing is investigated in Suicer, Thesaur.
s. v. Vol. I. p. 1113.
•
τὸν καινὸν ἄνθρ.] ' the new man. It
is scarcely necessary to observe that
the κaw. ǎvep. is not Christ (Zanch.
ap. Pol. Syn.), but is in direct con-
trast to τὸν παλ. άνθρ., and denotes
'the holy form of human life which
results from redemption,' Müller,
Doctr. of Sin, IV. 3. ad fin., Vol. II.
p. 392 (Clark): comp. Col. iii. 10,
where véos dvėp. stands in contrast to
a former state (Wordsw. aptly com-
pares Matth. ix. 17, Mark ii. 22,
Luke v. 38), as кawòs here to one
needing renewal; see notes in loc.,
and Harl. Ethik, § 22, p. 97. The
patristic interpretations are given in
Suicer, Thesaur. Vol. I. p. 352.
τὸν κατὰ Θ. κτισθ.] ' which after God
hath been created,'-not 'is created,'
Auth., but 'qui creatus est,' Clarom.,
Vulg., sim. Copt., with the proper
force of the aor. in ref. to the past
creation in Christ: the new man is,
as it were, a holy garb or personality
104
EPHESIANS · IV. 25.
Speak the truth, do
not cherish anger,
25 Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε
or practise theft ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ,
utter no corrupt
speech; be not bitter.
not created in the case of each indivi-
dual believer, but created once for all
('initio rei Christianæ,' Beng.), and
then individually assumed. The key
to this important passage is un-
doubtedly the striking parallel, Col.
iii. 10, τὸν νέον τὸν ἀνακαινούμενον εἰς
ἐπίγνωσιν κατ' εἰκόνα τοῦ κτίσαντος
aŮTóv; from which it would almost
seem certain (1) that ктɩσlévтa in our
present passage contains an allusion
to Gen. i. 27, and suggests a spiritual
connexion between the first creation
of man in Adam and the second new
creation in Christ; and (2) that karà
Θεόν, as illustrated by κατ' εἰκ. κ.τ.λ.
Col. l.c., is rightly explained as 'ad
exemplum Dei:' comp. Gal. iv. 28,
Gen. i. 27, and see Winer, Gr. § 49.
d, p. 358. Thus, then, from this pas-
sage, compared with that from Col.
we may appy. deduce the great dog-
matic truth,—'ut quod perdidera-
mus in Adam, id est, secundum ima-
ginem et similitudinem esse Dei, hoc
in Christo Jesu reciperemus,' Irenæus,
Hær. III. 20, p. 245 (ed. Grabe); see
notes on Col. l. c. The justice of this
deduction is doubted by Müller (Doctr.
of Sin, IV. 3, Vol. II. p. 392), but
without sufficient reason; see esp. the
admirable treatise of Bp. Bull, State
of Man, &c., p. 445 sq. (English
Works, Oxf. 1844), and Delitzsch,
Bibl. Psychol. II. 2, p. 51. On the
nature and process of this revival of
the image of God, see Jackson, Creed,
Book VIII. 35. I.
ἐν δικαιοσ
kal óσiót.] ' in righteousness and holi-
ness;' tokens and characteristics of
the divine image; év defining the
state in which a similitude to that
mage consists and exhibits itself
(Olsh.). The usual distinction between
|
these two substantives, οσιότης μὲν
πρὸς Θεόν, δικαιοσύνη δὲ πρὸς ἀνθρώ-
TOUS lewρeîтαι, Philo, de Abrah. Vol.
II. p. 30, ed. Mang. (comp. Tittm.
Synon. p. 25), is not here wholly
applicable as Harless shows from I
Tim. ii. 8, Heb. vii. 7, the term dσióτns
[on the doubtful derivation, see Pott,
Et. Forsch. Vol. 1. p. 126, contrast-
ed with Benfey, Wurzellex. Vol. I.
p. 436] involves not merely the
idea of 'piety,' but of. 'holy purity,'
Tò κalaρóν, Chrys. There is thus a
faint contrast suggested between dɩk.
and πλεονεξία in ver. 19, and ὁσιότ.
and ȧκalapola in the present verse.
Olshausen (in an excellent note on this
verse) contrasts this passage, Col. iii.
10, and Wisdom, ii. 23 (noticed also
by Bull), as respectively alluding to
the Divine image under its ethical,
intellectual, and physical aspects.
rîs áλη0elas] 'of Truth;' exactly
opp. to τîs ȧжάтηs ver. 22, and of
course to be connected with both pre-
ceding nouns. The adjectival solu-
tion (Beza, Auth.) wholly destroys
the obvious and forcible antithesis, and
the reading καὶ ἀληθείᾳ [DFG ;
Clar.; Cypr., Hil., al.] has no claims
on our attention.
25. Sió] Wherefore;' in reference
to the truths expressed in the verses
immediately preceding: εἰπὼν τὸν
παλαιὸν ἄνθρωπον καθολικῶς, λοιπὸν
αὐτὸν καὶ ὑπογράφει κατά μέρος, Chrys.
The previous mention of ảλý¤ela seems
to have suggested the first exhorta-
tion. On the use of did in the N.T.,
see notes on Gal. iv. 31.
ἀποθέμενοι τὸ ψεῦδος] having put
off' (aor., with ref. to the priority of
the act; comp. notes on ver. 8) lying,
or rather 'falsehood,' in a fully
EPHESIANS
105
IV. 25, 26.
•
ὅτι ἐσμεν ἀλλήλων μέλη. 26 Οργίζεσθε καὶ μὴ ἁμαρτά-
νετε ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν,
abstract sense (John viii. 44),—not
merely τὸ ψεύδεσθαι, scil. τὸ λαλεῖν
ψευδῆ: falsehood in every form is a
chief characteristic of the waλaids
ävůρwños, and, as Müller well shows,
comes naturally from that selfishness
which is the essence of all sin; see
Doctr. of Sin. The positive exhorta-
tion which follows is considered by
Jerome not improbably a reminiscence
of Zachar. viii. 16, λaλeîte åλý¤¤‹av |
ἕκαστος πρὸς [is the change to μετὰ
intentional, as better denoting 'inter-
communion, &c.] τὸν πλησίον αὐτοῦ.
For a short sermon on this text see
August. Serm. CLVI. Vol. V. p. 907
(ed. Migne).
8тɩ éσμév❘
K. T. λ.] 'because we are members one
of another.' The force of the exhor-
tation does not rest on any mere
ethical considerations of our obliga-
tions to society, or on any analogy
that may be derived from the body
(Chrys.), but on the deeper truth, that
in being members of one another we
are members of the body of Christ
(Rom. xii. 5), of Him who was
áλýßeia kal ʼn Swý; see Harl. in loc.
26.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε]
'Be angry, and sin not :' a direct cita-
tion from the LXX, Psalm iv. 5.
רַגְזוּ וְאַל־תֶּחֱטָאוּ The original words are
which, though appy. more correctly
translated' tremble and, &c.'[Gesen.,
Ewald, J. Olsh. opp. to Hengst. and
Hitzig], are adduced by St. Paul from
the Greek version, as best embodying
a salutary and practical precept;
The command itself
comp. ver. 25.
has received many different, though
nearly all ultimately coincident expla
nations. (1) The usual interpr.
contingat vos irasci' (though ye be
angry,' Butler, Serm. VIII.; still main-
tained by Zyro, Stud. u. Krit. 1841,
si
p. 681 sq.), is founded on the union`
of two imperatives in Hebrew (Gen.
xlii. 18, Prov. xx. 13, Gesen. Gr.
§ 127. 2), and, in fact, any cultivated
language, to denote condition and
result. This, however, is here inap-
plicable, for the solution would thus
be not ὀργιζόμενοι μὴ ἁμαρ., but ἐὰν
ὀργιζήσθε, οὐκ ἁμαρτήσετε [not -σεσθε
in N.T.], which cannot be intended.
(2) Winer (Gr. § 43. 1. obs. p. 360
sq.) far more plausibly conceives the
first imper. permissive, the second
jussive: comp. the version of Symm.
ὀργ. ἀλλὰ μὴ ἁμαρτ. It is true that
a permissive imper. is found occa-
sionally in the N.T. (1 Cor. vii. 15,
perhaps Matth. xxvi. 45), but the
close union by κal of two imperatives
of similar tense, but with a dissimilar
imperatival force, is, as Meyer has
observed, logically unsatisfactory.
(3) The following interpr. seems most
simple both imperatives are jussive;
as, however, the second imper. is
used with un, its jussive force is there-
by enhanced, while the affirmative
command is, by juxta-position, so
much obscured as to be in effect Little
more than a participial member,
though its intrinsic jussive force is not
to be denied. There is undoubtedly
an anger against sin, for instance,
against deliberate falsehood, as the
context appy. suggests (see Chrys.),
which a good man not only may, but
ought to feel (see Suicer, Thesaur.,
Vol. II. p. 504), and which is very
different from the pyn forbidden in
ver. 31 compare Trench, Synon.
§ XXXVII. and on the subject of resent-
ment generally, Butler, Serm. VIII.,
and the good note of Wordsw. in loc.
Ó HALOS K.T.λ.] 'let not the sun go
down on your irritation.' The com-
106
EPHESIANS IV. 27, 28.
27 μηδὲ δίδοτε τόπον τῷ διαβόλῳ.
28 Ο κλέπτων μηκέτι
28. ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν] The variations of reading in this passage
are great, and, considering the simplicity of the passage, difficult to account
for. The choice appears to lie between four. (a) That in the text with AD¹
EFG; 37. 57. 73. 116; Vulg., Clarom., Goth., Copt., Sahid., Æth., Arm.;
Bas., Naz., Epiph.; Hier., Aug., Pel. (Lachm., Tisch. ed. 1., Rück., Wordsw.)
(b) Tò ủy. rais tô. xếp. with K; mss. (Io); Syr. (Philox.); Theodoret.
(c) Tais xếp. Tò ủy. with B; Amit.; Ambrosiaster (Meyer). (d) Tò ủy. T.
χερ.
Xep. with L ; great majority of mss.; Slav.; Chrys., Dam., Theophyl., Ecum.
(Rec., Griesb., Scholz, Tisch. ed. 2 and 7, Alf.) Harless and Olshausen
(see Mill, Prolegom. p. 168) favour a 5th and shorter reading épy. T. xep.,
after Tertull. de Resurr. 45, urging the probability of id. being interpolated from
1 Cor. iv. 12, and Tò ảy. from Gal. vi. 1o. It will be seen, however, that Gal.
vi. Io contains no such allusion to manual labour as might have suggested a
ref. to it; and if idlais (see notes) is maturely considered, it will seem to have
a proper force in this place, though not at first sight apparent. As it seems,
then, more likely that idias was an intentional omission (its force not being
perceived) than an interpolation from 1 Cor. iv. 12, we retain (a) as not impro-
bable on internal grounds, and as supported by a preponderance of external
evidence, which the internal objections hitherto adduced do not seem sufficient
to invalidate.
mand is the Christian parallel of the
Pythagorean custom cited by Ham-
mond, Wetst., and others, elπore
προαχθείεν εἰς λοιδορίας ὑπ᾽ ὀργῆς,
πρὶν ἢ τὸν ἥλιον δύναι, τὰς δεξιάς
ἐμβάλλοντες ἀλλήλοις καὶ ἀσπασάμενοι
SiλovтO, Plutarch, de Am. Frat.
488 B [§ 17]. There does not appear
any allusion to the possible effect of
night upon anger, μήπως ἡ νὺξ πλέον
ἀνακαύσῃ τὸ πῦρ διὰ τῶν ἐννοιῶν,
Theophyl. (see Suicer, Thes. s. V.
λos III. 2), but to the fact that the
day ended with the sunlight; 'quare
si quem irascentem nox occuparet, is
iram retinebat in proximum diem,'
Estius.
τῷ παροργισμῷ]
'irritation,' 'exasperation,' and there-
fore to be distinguished from ὀργή,
which expresses the more permanent
state.
The word is non-classical and
rare, but is found 1 Kings xv. 30,
2 Kings xix. 3, where it is joined
with θλίψις and έλεγμός, ib. xxiii. 26,
Nehem. ix. 18, and Jerem. xxi. 5
(Alex.), where it is joined with Ovµòs
and ỏpyn. The rapà is not merely in-
tensive (Mey.), nor even indicative of
a deflection from a right rule
(Wordsw.), but probably points to
the irritating circumstance or object
which provoked the ỏpyń; comp.
πaρožúνw, and Rost u. Palm, Lex.
8. v. IV. 1, Vol. II. p. 670.
The
article before Tарорyιoμ is omitted
by Lachm. with AB; al.,—but appy.
incorrectly, as the external authority
is not strong, and the omission easy
to be accounted for before the suffi-
ciently definite ὑμῶν.
27. µndé]' nor yet;'' also do not ;'
μηδὲ here serving to connect a new
clause with the preceding (Jelf, Gr.
§ 776), on the principle that dè in ne-
gative sentences has often practically
much of the conjunctive force which
kal has in affirmative sentences; see
Wex, Antig. Vol. II. p. 157. It must,
however, be surely very incorrect to
say that the clauses are closely con-
EPHESIANS IV. 28.
107
κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν
nected, and that undè indicates this
sequence,' (Eadie): there is a con-
nexion between the clauses, and µŋdè
has practically a conjunctive force (per
enumerationem), but it is always of
such a nature as dè would lead us to
expect, 'sequentia adjungit prioribus,
non apte connexa, sed potius fortuito
concursu accedentia,' Klotz, Devar.
Vol. II. p. 707; see esp. Franke, de
Part. Neg. Part II. 2, p. 6. On the
most appropriate translation of µǹ—
undé, see notes on I Thess. ii. 3
(Transl.).
The reading μήτε
(Rec. with a few mss.; Chrys. (1),
Theod.) seems clearly to be rejected
(opp. to Matth.), not only on critical,
but even on grammatical grounds, as
the position of un in the previous
clause shows that it cannot be re-
garded as equivalent to μnte, which
supposition, or the strictest union of
the clauses (Franke, § 25, p. 27) can
alone justify the abnormal sequence:
see Winer, Gr. § 55. 6, p. 433, Klotz,
Devar. Vol. II. p. 709.
δίδοτε
TÓTOV] 'give room,' 'ne detis viam'
(fenot), Æth.; scil. 'give no room or
opportunity to the Evil One to be ac-
tive and operative; comp. Rom. xii.
19, and see exx. of this use of TÓπOv
didóval in West. Rom. 1. c., Loesner,
Obs. p. 263.
TO Siaßóλw]
'to the Devil (ch. vi. 11); the con-
stant and regular meaning of ò diaß.
(subst.) in the N. T.; not excluding
John vi. 70, and 1 Tim. iii. 6; see
esp. Stier, Red. Jesu, Vol. IV. p. 345.
It is obvious that Zaravâs (Æth.) is
more a personal appellation; ò díaß.,
([calumniatori] Syr.) a
name derived from the fearful nature
and, so to say, office of the Evil One;
the usage, however, of the N. T.
writers is by no means uniform. St.
|
John (in Gosp. and Epp.) once only
uses the former; St. Mark never the
latter; St. Paul more frequently the
former, the latter being only found in
this and the pastoral Epp. (and once
in Heb.). The subject deserves fuller
investigation. On the nature of this
Evil Spirit generally, see the curious
and learned work of Mayer, Historia
Diaboli (ed. 2, Tubing. 1780), and in
ref. to the question of his real per-
sonal nature, the sound remarks on
p. 130 sq.; comp. notes on 1 Thess.
ii. 18.
28. ỏ kλéttwv]' He who steals, the
stealer; not imperf. 'qui furabatur,'
Clarom., Vulg., nor for å kλéyas, but
a participial substantive; see Winer,
Gr. § 57, p. 317, and notes on Gal. i.
23. All attempts to dilute the proper
force of this word are wholly unte-
nable; ὁ κλέπτων (not ὁ κλέπτης on
the one hand, nor ỏ кλéyas on the
other) points to the thievish cha-
racter,' ('qui furatur,' Copt.), whether
displayed in more coarse and open, or
more refined and hidden practices of
the sin. Theft, though generally, was
not universally condemned by Pagan-
ism: see the curious and valuable
work of Pfanner, Theol. Gentilis, XI.
25, p. 336. For a sermon on this
text, see Sherlock, Serm. XXXVII. Vol.
II. p. 227 (ed. Hughes).
µâddov dé] 'but (on the contrary)
rather ; οὐ γὰρ ἀρκεῖ παύσασθαι τῆς
ἁμαρτίας, ἀλλὰ καὶ τὴν ἐναντίαν αὐτῆς
ódòv µeteλdeív, Theophyl.; see also
Kühner, Xen. Mem. III. 13. 6, and
notes on Gal. iv. 9, where, however,
the corrective force is more strongly
marked.
ταῖς ἰδίαις χέρ-
σɩv]' with his own hands.' The
pronominal adjective totos (Donalds.
Crat. § 139), like olkeîos in the Byzan-
tine writers, and 'proprius' in later
108
EPHESIANS IV. 28, 29.
τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. 29 Πᾶς
λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, ἀλλ᾽
εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς
Latin (see Krebs, Antibarb, p. 646),
appears sometimes in the N. T. to be
nearly pleonastic (see exx. in Winer,
Gr. § 22. 7, p. 139); here, however,
there appears an intentional force in
the use of the word. The thievish
man lives by the labours and hands of
others he is now himself to labour,
and with his own hands,-those very
hands that robbed others (Beng.), to
work, not at τὸ κακόν, but at τὸ ἀγα-
Oóv; see Rück, in loc.
:
τὸ ἀγαθόν] 'that which is good,'
'that which belongs to the category of
what is good and honest, τὸν δίκαιον
Topioμóv, Schol. ap. Cramer, Caten. :
'Tò ȧyao. antitheton ad furtum, prius
manu piceatâ male commissum,'
Beng. There may perhaps be also
involved in rò ảy, the notion of what
is beneficial instead of detrimental to
others; comp. notes on Gal. vi. 10.
Iva K.T.λ.] 'in order that he may
have,'-not merely what is enough
for his own wants,' but 'to give to him
that needeth; the true specific object
of all Christian labour (Olsb.); comp.
Schoettg. Hor. Vol. 1. p. 778.
29. IIâs.. μή] The negation
must be joined with the verb; what
is commanded is the non-utterance of
every campos Móyos. On this Hebra-
istic structure, see Winer, Gr. § 26. 1,
p. 155, and notes on Gal. ii. 16.
σαπρός λόγος]
σаπρós λóуos] 'corrupt, worthless
speech,' sermo malus,' Ciarom.,
Vulg., Copt., sim. Goth.,-not ne-
cessarily 'filthy,' Hows. (comp. Bp.
Taylor, Serm. XXII., though he also
admits the more general meaning), as
this is specially forbidden in ch. v. 4,
nor again quite so strong as 'detesta-
bilis,' Syr., but rather
pravus,'
Æth., esp. in ref. to whatever is pro-
fitless and unedifying (Chrys.), e.g.
αἰσχρολογία, λοιδορία, συκοφαντία,
βλασφημία, ψευδολογία, καὶ τὰ τούτοις
πроσóμоiα, Theodoret. The exact
shade of meaning will always be best
determined by the context. Here
σαπρός is clearly opposed, not τῷ δι
Sóvтi xáρiv (Kypke, Obs. Vol. II.
p. 298), but to ἀγαθὸς πρὸς οἰκοδ. τῆς
Xpeías: Wetst. cites Arrian, Epict.
II. 15, υγιές opp. to σαπρὸν καὶ κατα-
TÍTOV. On the general metaphorical
πίπτον.
use, see Lobeck, Phryn. p. 377, and
the exx. collected by Kypke, loc. cit.
ȧyalós] ‘good,' i.e. 'suitable for,'
ὅπερ οἰκοδομεῖ τὸν πλησίον, Chrys. :
instances of this use of ảyalós, with
eis, após, and the inf., are of suffi-
ciently common occurrence; see Rost
u. Palm, Lex. s.v., exx. in Kypke,
Obs. Vol. II. p. 298, and Elsner, Obs.
Vol. II. p. 219.
πρὸς οἰκοδ. τῆς χρείας] 'for edifi-
cation in respect of the need,' 'ad
ædificationem opportunitatis,' Vulg.
(Amit.). Neither the article nor the
exact nature of the genitive has been
sufficiently explained. It seems clear
that rîs xpeías cannot be merely ‘quâ
sit opus' (Erasm.), but must specify
the peculiar need in question (observe
εἴ τις), the χρεία which immediately
presses, — τῆς παρούσης χρείας, Ecum.
It would seem to follow then that the
gen. Xpelas is not a mere gen. of qua-
lity ('seasonable edification,' Peile)
nor in any way an abstr. for concr.
('those who have need,' Rückert,
Olsh., comp. Eadie), nor, by inversion,
for an accus. (use of edifying,'
Auth., comp. Syr.), but is simply a
gen. of 'remote reference' (see Winer,
Gr. 30. 2, p. 169), or, as it has been
termed, of 'the point of view' (comp.
EPHESIANS IV. 29, 30.
109
ἀκούουσιν,
ΤΟ
ΤΟ
30 καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ
Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.
Scheuerl. Synt. § 18, p. 129)—'edify-
ing as regards the need,' i. e. which
satisfies the need, ἀναγκαῖον ἔν τῇ
προκειμένῃ χρείᾳ, as rightly para-
phrased by Theophyl. On the prac-
tical bearing of this passage, see esp.
4 sermons by Bp. Taylor, Serm. XXII.—
xxv. Vol. I. p. 734 sq. (Lond. 1836),
and Harless, Ethik, § 50, p. 261.
The reading lσrews, though found in
D'E'FG; Vulg. (not Amit., Fuld.)
and some Latin Vv., Goth.; Bas.,
Naz., al. (partially approved of by
Griesb.), is still certainly to be rejected
both as inferior in external authority
to xpelas, and as an almost self-evi-
dent correction.
δῷ χάριν]
may impart a blessing.' The ambi-
guous term xápis has been explained
(a) as xápis Oεoû, Ecum. (who, how-
ever, does not refer to Rom. i. 11 for
a proof, as Eadie singularly asserts),
'salutis adminicula,' Calv.; (b) as
little more than θυμηδία; scil. ἵνα
φανῇ δεκτός τοῖς ἀκούουσι, Theod., ' ut
invenietis gratiam,' Æth.-Pol., comp.
Kypke, Obs. Vol. II. p. 298,-but re-
move the ref. to Eur. Suppl. 414,
which is not in point; (c) as retaining
its simple and regular meaning in
connexion with didóval, 'favour,
διδόναι,
benefit' (Harl., Olsh., Mey). Of
these, (c) is much the most probable
(see Exod. iii. 21, Psalm lxxxiii. 12
compared with ver. 13, and perhaps
James iv. 6, I Pet. v. 5): still, as
Xápis has so notably changed its
meaning in the N.T., it seems uncri-
tical, even in this phrase, to deny the
reference of xápis to a spiritual ‘be-
nefit; see Stier in loc. The most
exact transl. then, here seems bless-
ing' ('minister grace,' Auth., is ambi-
guous), as it hints at the theological
meaning, and also does not wholly
|
obscure the classical and idiomatic
meaning of the phrase.
30. καὶ μὴ λυπείτε κ. τ. λ.] ' and
grieve not the Holy Spirit of God;
not a new, unconnected exhortation
(Lachm.), but a continued warning
against the use of πᾶς λόγος σαπρὸς by
showing its fearful results; ¿àv ciπĝs
ῥῆμα σαπρόν, καὶ ἀνάξιον τοῦ Χριστι-
ανοῦ στόματος, οὐκ ἄνθρωπον ἐλύπησας,
ἀλλὰ τὸ Πν. τοῦ Θεοῦ, Theoph. The
tacit assumption clearly is that the
Spirit dwelt within them (see Basil,
Spir. Sanct. XIX. 50, Hermas, Pust.
Mand. 10), and that, too, as the
solemn and emphatic title rò IIv. Tò
ἅγιον τοῦ Θεοῦ and the peculiar term
Aureire, further suggest, in His true
holy personality; comp. Pearson,
Creed, Art. VIII. Vol. I. p. 366 (ed.
Burt.), and for an excellent sermon
on this text, see Andrewes, Serm. VI.
Vol. III. p. 201 sq. (A. C. Libr.): see
also a very good practical sermon
by Bp. Hall, Serm. XXXVI. Vol. v.
p. 489 sq. (Talboys).
ἐν ᾧ
ἐσφραγίσθητε] in whom ye were
sealed,'-not 'quo,' Goth., Arm. (comp.
'per quem,' Beza), but 'in quo,'
Clarom., Vulg., 'in whom, as the
holy sphere and element of the seal-
ing.' This clause seems intended to
enhance still more the warning by an
appeal to the blessings they had re-
ceived from the Holy Spirit ; εἶτα καὶ
ἡ προσθήκη τῆς εὐεργεσίας, ἵνα μείζων
γένηται ἡ κατηγορία, Chrys. There
does not appear, then, here any re-
miniscence of Isaiah lxiii. 10, waρúžv-
vav Tò IIv. Tò ay. (cited by Harl.),
which would have given the warning
a different tone. For the explana-
tion of these words, see notes on ch. i.
14, and for the doctrinal applications,
Hammond in loc., Petav. de Trin.
110
EPHESIANS IV. 31, 32.
kai
31 Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ
βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ·
viii. 5. 3, Vol. II. 823 sq., and notes
on ch. i. 13. For some comments on
this clause, see Andrewes, Serm. VI.
previously cited, and another serm. by
Bp. Hall, Serm. XXXVII. Vol. v. p. 504,
(Talboys).
εἰς ἡμέραν
ảπoλutpwσews] 'for the day of re-
demption,' for the day on which the
redemption will be fully realized:
see exx. of this use of the gen. in defi-
nitions of time in Winer, Gr. § 30. 2,
ἀπολύ-
p. 169. On the meaning of áπoλú-
Tрwσis, see notes on ch. i. 14, and on
'final perseverance,' of which Eadie
here finds an affirmation (comp. Cocc.
in loc.), see Thorndike, Cov. of Grace,
ch. XXXI. Vol. III. p. 615 sq. (A. C.
Libr.).
31. πᾶσα πικρία] ' all bitterness,
i.e. 'every form of it' (see notes on
ch. i. 8), and that not merely as
shown in expressions, 'sermo mordax,'
but, as the context suggests, in feeling
and disposition (see Acts viii. 23,
Heb. xii. 15), Tiкpla marking the pre-
vailing temperament and frame of
mind; ὁ τοιοῦτος και βαρύθυμός ἐστι
καὶ οὐδέποτε ἀνίησι τὴν ψυχήν, ἀεὶ
σύννους ὢν καὶ σκυθρωπός, Chrys. The
contrast is not merely yλukúтns, (comp.
Orig. ap. Cram. Cat.), but xpηoTÓTNS ;
see Wetst. on Rom. iii. 14, and for an
able sermon on this text (the obliga-
tions and advantages of good-will),
Whichcote, Serm. LXXXII. Vol. IV.
p. 198 8q.
θυμὸς καὶ ὀργή]
'wrath and anger; the emanations
from, and products of the Tiкpla;
ῥίζα θυμοῦ καὶ ὀργῆς πικρία, Chrys.
With regard to the distinction between
these two words, it may be observed
that Ouuòs is properly the agitation
and commotion to which Tuкpía gives
rise (ἡ ἐναρχομένη ἐπί τινα γενέ-
olaι ópyń, Orig. Cram. Cat., comp.
32 για
Diog. Laert. VII. 1. 63. 114), ỏpyn
the more settled habit of the mind (
ἑτοίμη καὶ ἐνεργητικὴ πρὸς τὴν τιμωρίαν
τοῦ ἠδικηκέναι νομιζομένου, Origen, ib.);
see Tittm. Synon. p. 132, Trench,
Synon. s. v., and notes on Gal. v. 20.
κραυγή και βλασφημία] ' clamour
and evil speaking;' outward manifes-
tations of the foregoing vices; iππos
γάρ ἐστι ἀναβάτην φέρων ἡ κραυγὴ τὴν
opyń, Chrys. The distinction between
the two words is sufficiently obvious.
Kpavyn is the cry of strife ('in quem
erumpunt homines irati,' Est.); ßλa-
opnula, a more enduring manifestation
of inward anger, that shows itself in
reviling,-not, in the present case,
God, but our brethren (λoidopiai,
Chrys.); it has thus nearly the same
relation to κρ. that ὀργὴ has to θυμός ;
see Col. iii. 8, 1 Tim. vi.
I
4, and comp.
Rom. iii. 8, Tit. iii. 2. For a good
practical sermon against evil-speaking
see Barrow, Serm. XVI. Vol. I. p. 447.
kaklą] ‘malice ;' the genus to which
all the above-mentioned vices belong,
or rather the active principle to which
they are all due (comp. ch. vi. 23), -
uncharitableness in all its forms,
'animi pravitas, humanitati et æqui-
tati opposita,' Calv.; comp. Rom. i.
28, Col. iii. 8, and on the difference
between this word and rovnpla (its
outcoming and manifestation), see
Trench, Synon. § XI.
32. ylveσbe Sé] but become ye;'
contrasted exhortation: not be ye,'
Auth., Alf., but, vairpaiduh' [fiatis]
Goth., there were evil elements
among them that were yet to be taken
away; see ch. vi. 1.
Lachm.
omits dè with B; 4 mss.; Clem.,
Dam., al.; but this omission as well
as the variation ovv [D¹FG; 2 mss.;
Clarom., Sang., Boern.] seems due to
EPHESIANS IV. 32. V. 1.
111
νεσθε δὲ εἰς ἀλλήλους χρηστοί, εὔσπλαγχνοι, χαριζόμενοι
dè eis
ἑαυτοῖς καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν.
εν
Strive then to imi. V. Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα
tate God, and, like
Christ, to walk in love.
a corrector who did not perceive the
antithesis between the commands in
the two verses.
χρηστοί,
evoπλayxvoɩ] 'kind, tender-hearted.'
On the former of these words ('sweet
in disposition'), comp. notes on Gal. v.
22, and Tittmann, Synon. p. 140. The
latter εὔσπλαγχνος occurs Orat.
Manass. 6, Pet. iii. 8, and desig-
nates the exhibition of that merciful
feeling, of which the σπλáуxva were
the imaginary seat; comp. Col. iii.
12, and notes in loc., and for addi-
tional exx., see Polyc. Phil. 5, 6,
Clem. Rom. Cor. I. 54, Test. XII. Patr.
p. 537. The substantive evσTλayɣvía
is found in classical Greek, in the
sense of 'good heart,' 'courage' (comp.
Eurip. Rhesus, 192), and also in the
primary and physical sense (comp.
Hippocr. 89, ed. Foes.), but the ad-
jective is appy. rare.
χαριζόμενοι ἑαυτοῖς] 'forgiving each
other;' participle of concomitant act,
specifying the manner in which the
χρηστότης κ.τ.λ. were to be mani-
fested; comp. Col. iii. 13 and notes
in loc. Origen (Cram. Caten.) calls
attention to the use of cavтoîs (what
was done to another was really done
to themselves), but this appears here
somewhat doubtful; see notes on Col.
1. C.,
and for exx. of the use of eauroîs
for the personal pronoun, Jelf, Gr.
$ 54. 2.
καθὼς καὶ ὁ Θεός]
‘even as God,' as God also : καθώς
(as in ch. i. 4) having a slightly argu-
mentative force, while kal introduces
a tacit comparison; see Klotz, Devar.
Vol. II. p. 635 sq., and notes on Phil.
iv. 12.
The two combined do not
then simply compare, but argue from
an example (Harl.),—τòv Oedv πapáyeɩ |
els iтbdelyμa, Theophyl.; comp. ch.
V. 2, 25, 29. The context seems
clearly to show that the meaning of
χαριζόμενοι (and hence of ἐχαρίσατο)
is not 'donantes,' Clarom., Vulg.,
'largientes, libenter dantes,' Erasm.
(comp. Orig. 1. ap. Cram. Cat.), but
'condonantes,' Copt., Syr., Goth.,
ovyyvwμikol, Chrys. they were not
only to be xpnorol and cűσπλayxvol
but also merciful and forgiving, fol-
lowing the example of Him who ‘præ-
buit se benignum, misericordem,—
condonantem,' Beng. The reading
is doubtful: Lachm. reads huiv with
B²DEKL; 25 mss.; Amit., Syr.
(both), al.; Orig. (Cram. Cat.), Chrys.
(Comm.), Theod., al.,-but scarcely
on sufficient authority, as the pronoun
of the first person might have been
probably suggested by the nuâs in
ch. v. 2; see crit. note in loc.
ev Xploτê] 'in Christ;' not 'for the
sake of,' Auth., nor 'per Christum,'
Calv., but in Him,' i.e. in giving Him
to be a propitiation for our sins, µetà
τοῦ κινδύνου τοῦ υἱοῦ αὐτοῦ καὶ τῆς
σpayîs avтoû, Theoph.; comp. 2 Cor.
V. 19.
CHAPTER V. 1. γίνεσθε οὖν
K.T.λ.] 'Become then followers (imita-
tors) of God;' resumption of the pre-
vious vivere, ch. v. 32, the ovv de-
riving its force and propriety from the
concluding words of the last verse,
Stier, on rather insufficient grounds,
argues against the connexion of these
verses, referring our to the whole
foregoing subject, the new man in
Christ. In this latter case, ovv would
have more of what has been called its
reflexive force ('lectorem revocat ad id
112
EPHESIANS V. 1, 2.
ἀγαπητά, 2 καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ
Χριστὸς ἠγάπησεν ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν
προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας.
•
2. ἡμᾶς . . ἡμῖν]
ǹµîv] Tisch. iµâs . . . . iµîv, but his authorities [AB; 8
inss.; Sah., Æth.; Clem. (2), Theophyl., al.] do not appear sufficient to sub-
stantiate a reading which seems so very probably to have arisen from a confor-
mation of the text to the second person. We therefore retain the Rec. with
Griesb., Scholz, Lachm., Meyer, Alf., and Wordsw. In ver. 3 the order of
wâσa is reversed (with Tisch.) on nearly the same authority, but there Rec,
adopts the more easy reading.
ipsum quod nunc agitur,' Klotz,
Devar. Vol. II. p. 717); that it is,
however, here rather collective (' ad ea
quæ antea revera posita sunt lectorem
revocat,' Klotz, ib.) seems much more
probable; comp. Hartung, Partik.
ouv, 3. 5, Vol. II. p. 22.
ἀγαπητά] 'beloved; not ' liebe
Kinder,' Rück. (compare Chrys.), but
'geliebte.' The reason is given by
Ecumen., who, however, does not
appear to have felt the full force of
the word ; τοῖς γὰρ τοιούτοις (αγαπη-
τοῖς ἐξ ἀνάγκης τινὸς ἡ μίμησις. The
ἀνάγκη consisted in the fact of God
having loved them; love must be re-
turned by love; and in love alone can
man imitate God: see t John iv. 10,
and comp. Charnock, Attrib. p. 618
(Bohn). For two practical sermons
on this text, see Farindon, Serm.
LXXXVII. (two Parts), Vol. III. p. 494
sq. (ed. Jackson).
2. καὶ περιπ. ἐν ἀγάπῃ] ' and walk
in love;' continuation of the foregoing
precept, kal serving to append closely
a specification of that in which the
imitation of God must consist.
καθὼς καὶ ὁ Χρ. κ.τ.λ.] even as
Christ also loved,'-not 'has loved ;'
the pure aoristic sense is more appro-
priate and more in accordance with
the historic aor. which follows.
καὶ παρέδωκεν ἑαυτ. ] ‘and gave up
Himself;' specification of that wherein
('non tantum ut Deus sed etiam ut
homo, Est') this love was pre-emi-
nently shown, κal having a slightly
explanatory force; see Gal. ii. 20, and
comp. notes on Phil. iv. 12. The
supplementary idea to rapéd. must
surely be els Oávaтov (Harl.), as in
every case where πapad. is used by
St. Paul in ref. to Christ, eis láv. or
some similar idea, seems naturally in-
cluded in the verb: see esp. Rom. iv.
25, where Tapedółŋ is followed by
nyéρon; comp. Rom. viii. 32, Gal. ii.
20, Eph. v. 25. For a sound and
clear sermon on this text (Christ's sa-
crifice of Himself), see Waterl. Serm.
XXXI. Vol. v. p. 737 sq.
'
vπèρ ηµŵv] 'for us,'-and also, as the
ὑπὲρ ἡμῶν]
context indisputably shows, in our
stead' on the meaning of vπèρ in
this connexion, see Usteri, Lehrb. II.
I. I, p. 115 sq., and notes on Gal. iii.
13; comp. ib. ch. i. 4.
προσφορὰν καὶ θυσίαν] 'an offering
and sacrifice;' not 'a sacrifice offered
up,' sc. Ovσíav πроσрероµévην, Conyb.,
—a mode of translation ever preca-
rious and insufficient. It may be
doubtful whether θυσ. and προσφ. are
intended to specify respectively bloody
and unbloody sacrifices, for πрoop. is
elsewhere used in ref. to bloody (Heb.
x. 10), and Ovo. to unbloody offerings
(Heb. xi. 4), and further, the rough
definition that Ovola implies
• the
slaying of a victim' (Eadie) is by no
means of universal application; see
EPHESIANS V. 3.
113
Avoid fornication,
covetousness, and
3 Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ
all forms of impu- πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς
rity, for on such
comes the wrath of God.
Ye were once in heathen darkness, but now are light: re-
prove the works of darkness, awake and arise.
esp. John Johnson, Unbl. Sacr. 1. 1,
P. 73 sq. (A. C. Libr.). Equally
doubtful, esp. in reference to Christ, is
the definition that a Ovola is a
θυσία
'πpoop. rite consumpta,' Outram, de
Sacrif. VIII. I, p. 182 (ed. 1677).
Still it is probable that a distinction
was here intended by St. Paul, and
that poop. as the more general term,
relates not only to the death, but to
the life of obedience of our blessed
Lord (comp. Heb. v. 8), His Ovoía
fŵoa (Rom. xii. 1); Ovola, as the more
special, more particularly to His aton-
ing death. On this accus., which in
its apposition to the foregoing is also
practically predicative, and serves to
complete the notion of the verb, see
Madvig, Synt. § 24.
Tŷ
Oe is commonly explained either (a)
as the ordinary transmissive dative,
sc. Tаρed. Tŵ Оew (Mey. ; so appy. J.
Johns. Vol. I. p. 161), or (b) as a dat.
of limitation to els doµ. answering to
(.Stier) רֵיחַ נִיחוֹחַ לַיהוָה .the Heb
As,
however, the meaning of Tαρédwкev
(see above) and the distance of the
dat. (De W. compares Rom. xii. 1,
but there Te is not joined with
the verb) do not harmonize with the
former, and the prominent position of
TOE is difficult to be explained on
the latter hypothesis, it seems more
simple to regard 74 Oe as an ethical
dative or dat. commodi appended to
the two substantives; so Beng. and
appy., by their studied adherence to
the order of the original, all the an-
cient Vv.; see Scheuerl. Synt. § 23. I,
P. 186.
εἰς ὀσμ. εὐωδίας]
'for, sc. to become a savour of sweet
smell ;'-sc. a θυσία εὐπρόσδεκτος,
Chrys.; see Phil. iv. 18, Lev. i. 9,
13, 17, ii. 12, iii. 5, comp. Gen. viii.
I
see
21. The authors of the Racov. Ca-
tech. (§ VIII.) have correctly explained
the constr., but have erroneously as-
serted that these words ('quæ de pa-
cificis creberrime; de expiatoriis autem
vix uspiam usurpantur,'-but
Deyling, Obs. Vol. 1. p. 315, No. 65)
do not represent Christ's death as an
expiatory sacrifice; comp. even Ust.
Lehrb. II. I. I, p. 113. To this, with-
out needlessly pressing iπép, we may
simply say with Waterland, that the
contrary is as plain from the N.T.
as words can make it,' and that St.
Paul's perpetual teaching is that
Christ's death was 'a true and proper
expiatory sacrifice for the sins of
mankind;' see proof texts, Vol. IV. p.
513, and esp. Jackson, Creed, Book
IX. 55, Vol. IX. p. 589 sq. (Oxf.
1844).
The nature of the gen.
εὐωδίας is rightly explained by
Wordsw. as that of the characterizing
quality; see notes on Phil. iv. 18, and
comp. Winer, Gr. § 34. 2, p. 211.
3. Topvela dé] 'But fornication ;'
gentle transition to another portion of
the exhortation, with a resumption of
the negative and prohibitive form of
address (ch. iv. 31): the dè being
mainly μeтаßaтiкóv (see on Gal. i. 11),
though perhaps not without some
slight indication of contrast to what
has preceded. On the Apostle's con-
stant and emphatic condemnation of
the deadly sin of πορνεία, as one of
the things which the old Pagan world
deemed adiάpopa, comp. Mey. on Acts
Η πλεονεξία] For
covetousness; the is not explanatory
(Heins. Exercit. p. 467), but has its
full and proper disjunctive force,
serving to distinguish Tλeov. from
more special sins of the flesh; see
XV. 20.
114
EPHESIANS V. 3, 4.
πρέπει ἁγίοις,
4 καὶ αἰσχρότης καὶ μωρολογία ἡ εὐτρα-
μηδὲ
notes on ch. iv. 20.
ὀνομαζέσθω] • let it not be even
named,'-not, 'ut facta' (Beng. 1), a
meaning which ỏvouas. will scarcely
justify; but, let it not be even men-
tioned by name' (Beng. 2), oi yàp
λόγοι των πραγμάτων εἰσιν ὁδοί,
Chrys.; see ver. 12, and comp. Psalm
xv. 4. Meyer cites Dio Chrys. 360 b,
στάσιν δὲ οὐδὲ ὀνομάζειν άξιον παρ'
ὑμῖν.
KAOWS TρÉTTEL
åylois] 'as becometh saints,'—sc. to
thus avoid all mention by name even
of these sins ; ἱκανῶς τὸ μυσαρὸν τῶν
εἰρημένων ὑπέδειξε, καὶ αὐτὰς αὐτῶν
προσηγορίας τῆς μνήμης ἐξορίσαι κελεύ-
Theod.
σας,
4. kal aioxpórηs]' and filthiness,'
not merely in words (Eth., Theoph.,
Ecum.), which would be aiσxpoλoyia
(Col. iii. 8), but, as the abstract form
suggests, Tò aiσxpóv, whether actively
exhibited or passively approved, in
word, gesture, or deed. The context
obviously limits its reference to ȧκal.
and sins of the flesh; aloxpórns dè
τίς ἐστιν καθ᾽ ἕκαστον εἶδος ἀκολασίας,
Origen (Cram. Caten.). Lachm.
reads ή αἰσχρ. ή μωρολ. with ADE1
FG; mss.; Clarom., Vulg., Sahid.;
Bas., al. (Mey.), but in opp. to good
external authority, BD³E²KL; nearly
all mss.; Copt., Eth.-Platt, al.;
Clem., Chrys., al.], and to the in-
ternal probability of a conformation
to the following .
yla] 'foolish talking,' stultiloquium,
μopolo-
|
Jouévous, too restrictive. The terms with
which it stands in connexion seem cer-
tainly to preclude any reference to posi-
tive profanity (comp. Calv.), still Trench
is probably right in here superadding
to the ordinary meaning of idle,
aimless, and foolish talk, a ref. to that
sin and vanity of spirit which the talk
of fools is certain to bewray; see
Synon. § XXXIV., and Wordsw. in loc.
Eυrpareλla] ‘jesting,' 'wittiness,' a
second ἅπαξ λεγόμ.: ἔνθα γέλως
ἄκαιρος ἐκεῖ ἡ εὐτραπελία, Chrysost.
The word, as its derivation suggests,
properly means versatility, whether
in motion, manners, or talk (Dissen,
Pind. Pyth. I. 93); from which
more unfavourable signification,
'polished jesting,' (evтρáπeλos ¿
(εὐτράπελος·
δυνάμενος σκώψαι ἐμμελῶς, Aristot.
Moral. I. 31), 'use of witty equi-
voque' ('ingenio nititur,' Beng.), is
easily and naturally derived: see
Trench, Synon. § XXXIV., and the ex-
cellent sermon by Barrow on this text,
Serm. XIV. Vol. I. p. 383 sq. The dis-
junctive (surely not
junctive (surely not 'conjunctive,'
Bp. Taylor, Serm. XXIII.) marks it
as a different vice to uwpoλ., and thus
appy. as not only a sin of the tongue
(Trench), but as including the evil
'urbanitas' (in manners or words) of
the witty, godless man of the world.
The practical application may be found
in Taylor, Serm. XXIII. (Gold. Grove),
and esp. in the latter part of Chrys.
Hom. XVII.
τὰ οὐκ
Clarom., Vulg., 120g avhova] 'things which are not con-
ܡܠܐ ܕܫܛܫܘܬܐ ,.Garom,
[sermones stultitiæ] Syr. ; an ärağ
λeyou. in the N.T. of which the exact
meaning must be defined by the con-
text. Of the two definitions of Origen,
the first, ἡ ἀσκουμένη ὑπὸ τῶν μωρο-
λόγων καὶ γελωτοποίων, is too lax ; the
second, τὸ μωρὸν εἶναι ἐν τοῖς δογματι
venient;' in apposition to the last
two words, to which both eux., as de-
noting oral expression yet implying
inward feeling, forms a clear contrast.
It is instructive to compare Rom. i. 28,
τὰ μὴ καθήκοντα ; there the subjective
denial seems appropriately introduced
('facere quæ (si quæ) essent indecora,'
EPHESIANS V. 4, 5.
115
πελία, τὰ οὐκ ἀνήκοντα, ἀλλὰ μᾶλλον εὐχαριστία. 5 τοῦτο
γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ
Winer, Gr. § 59. 4, p. 564, ed. 5);
here is a plain objective fact that such
things—oʊê ảvîкev. Such indeed (&
oỷк ȧvôкev) is the reading of AB; 3
mss.; Clem., al. (Lachm.),—authority,
however, too weak to justify a change
in the present text. On the use of où
and un with participp., see Gayler,
Partic. Neg. p. 287, but observe the
caution suggested in notes on 1 Thess.
ii. 15, iii. 1.
εὐχαριστία]
'giving of thanks: the meaning of
this word, adopted by Hammond,
several of the older, and some later
expositors, 'edifying discourse,' 'de-
voutness,' cannot be justified by St.
Paul's use either of the verb or the
subst.; comp. Petav. Dissert. Eccl.
II. 10. 4, 5, and on the true force of
the ethical connexion, see Harl. Ethik,
§ 32. a. On the duty generally, so
frequently inculcated by St. Paul, see
notes and reff. on Phil. iv. 6, and on
Col. iii. 15. The verb here omitted,
'per brachylogiam' (Jelf, Gr. § 895),
is differently supplied; perhaps ywé-
σθω ἐν ὑμῖν is the supplement most
natural, ávýkeɩ (Beng.) that least so.
5. τοῦτο γὰρ ἔστε γινώσκ.] For
this ye know, being aware, or, as ye are
aware;' confirmation of the preced-
ing prohibitions, by an appeal to their
own knowledge of the judgment
against those who practise them. It
is scarcely critically exact to connect
this with the Hebraistic (but comp.
also Jelf, Gr. § 705. 3) mode of ex-
pression, ywwσкwv yvwoŋ, Gen. xv.
13, 'thou shalt know full well,' &c.
(Stier), as ἴστε and γινώσκ. are not
portions of the same verb. The part.
must be joined more immediately
with ort, and seems used with a
slightly causal force which serves to
elucidate and justify the appeal; see
Winer, Gr. § 45. 8, p. 318. Whether
tore be taken as imperative or in-
dicative must be left to individual
judgment. The former interpr. is
adopted by Clarom., Vulg., Arm.
(comp.,-but with different reading,
Syr., Æth.), and by some Ff., e. g.
appy. Clem. Alex. (Pædag. III. 4),
but seems scarcely so impressive as
the latter (Copt.), and somewhat tends
to diminish the force of the now iso-
lated and emphatic imperative in ver.
6; comp. Alf. in. loc. The reading
¿σte yɩ. (Rec.) is supported by D³
EKL; mss.; Syr. (both), al.; Theod.,
Dam., but is distinctly inferior to
lote in external authority [ABD¹FG ;
30 mss.; Vulg., Clarom., Copt., al.;
Clem., al.], and is rejected by nearly
all recent editors.
Tâs-
ouk] On this Hebraistic mode of ex-
pression, see notes on ch. iv. 29.
ὅς ἐστιν refers immediately to πλεο-
VéкTηs, not to the three preceding sub-
stantives: comp. Col. iii. 5, tην πλEO-
τὴν πλεο-
νεξίαν ἥτις ἐστιν εἰδωλολατρεία. Co-
vetousness is truly a definite form of
idolatry, it is the worship of Mammon
(Matth. vi. 24) instead of God; comp.
Theodoret. To this, therefore, rather
than to the other sins, which are veri-
table, but more subtle forms of the
same sin, the Apostle gives the above
specific designation. The passages
adduced by Wetst. and Schoettg. il-
lustrate the form of expression, but
nothing more. The reading 8,
adopted by Lachm., Alf., is only
found in B.; 3. 67**, al.; Cyr.,
Jerome, and has no claim to be re-
ceived in the text on such weak
external authority.
οὐκ
EXEL Kλnpov.] 'hath no inheritance ;'
a weighty present, involving an in-
direct reference to the eternal and
I 2
116
EPHESIANS V. 5, 6.
πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν
ős
6
ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. μηδεὶς ὑμᾶς
ἀπατάτω κενοῖς λόγοις· διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ
enduring principles by which God
governs the world, not so much,
'has no inheritance, and shall have
none' (Eadie), as 'has, &c., and can
have none;' comp. ver. 6, and Col.
iii. 6, δι' ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ;
see Winer, Gr. § 40. 2, p. 237.
τοῦ Χριστοῦ καὶ Θεοῦ] of Christ
and God,' not 'of God,' Auth.
This is the first decided instance (the
reading being doubtful in Acts xx.
28) adduced by Granville Sharp, to
prove that the same Person in Scrip-
ture is called Christ and God, see
Middleton, Greek Art. p. 362 sq. (ed.
Rose), and ch. III. 4. 2, p. 57 sq.
When, however, we maturely weigh
the context, in which no dogmatic
assertions relative to Christ find a
place (as in Tit. ii. 13, 14),-when
we recall the frequent use of eòs
without an article, even where it
might have been expected (compare
Winer, Gr. § 19. 1, p. 110),—and
lastly, when we observe that the pre-
sence of the art. Toû Beoû would really
have even suggested a thought of
subordination (as if it were necessary
to specify that the kingdom of Christ
was also the kingdom of God,-the
inadvertence of the Auth.), we seem
forced to the conviction that Sharp's
rule does not apply here. Christ and
God are united together in the closest
way, and presented under a single
conception (comp. Winer, Gr. § 19. 4,
p. 116), -an indirect evidence of
Christ's divinity of no slight value,—
still the identity of the two substan-
tives ('of Him who is Christ and God,'
Wordsw.) cannot be safely or cer-
tainly maintained from this passage.
On the meaning of the term βασιλεία
→coû, see notes and reff. on Gal. v. 21.
6. μηδεὶς ὑμᾶς κ.τ.λ.] ' Let no one
deceive you with vain words, sophis-
tries:' emphatic warning (without any
particle) against all who sought to
deceive them as to the real nature of
the sins condemned. It does not
seem necessary to limit the regular
meaning of κενός (empty,' οὐδαμῶς
ἐπὶ τῶν ἔργων δεικνύμενοι Chrys.,
hence 'a veritate alieni,' Kypke, Obs.
Vol. I. p. 299), and to refer the
κενοί λόγοι specially to heathen philo-
sophers (Grot.), to Judaizers (Neand.
Planting, Vol. 1. p. 184, note, Bohn),
or to Christian Antinomians (Olsh.).
The Apostle generally condemns all
apologists for vice, whoever they
might be. These would of course be
most commonly found among the
heathens, and to them the passage
most naturally points. The palliation
or tacit toleration of vice, especially
sensuality, was one of the most fearful
and repulsive features of heathenism;
see esp. Tholuck, Influence of Hea-
thenism, Part IV. 2.
διὰ ταῦτα γάρ] 'for on account of
these sins:' confirmation of the prece-
ding warning; it is on account of
these things (obs. the emphasis on dià
TaûTα), that God's wrath and ven-
geance is directed against the perpe-
trators. The reference of Taûra is
clearly to the sins above mentioned
(τούτων ἕκαστον ἔδρων, Theodoret) ;
comp. Col. iii. 6, dử &,-in reference
to a foregoing list of vices, and Gal.
iv. 21, ἅ προλέγω ὑμῖν. The pronoun
has been referred to the åπárŋ of the
kevol Móyoɩ (Theoph. 2), or to the
årárn and the foregoing vices. The
first interpr. is not grammatically
untenable, as the plural ταῦτα
may be idiomatically used to denote
a single object, &c., in its different
manifestations (see Bernhardy, Synt.
EPHESIANS V. 6-8.
117
Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.
μέτοχοι αὐτῶν.
VI. 8. d, p. 282, Winer, Gr. § 23. 5,
p. 146), but, equally with the second,
is open to the contextual objection,
that ver. 7 seems a general warning
against Gentile sins, to which conse-
quently the present verse will be more
naturally referred.
ἡ ὀργὴ
TOû OEOû] 'the wrath of God;' cer-
tainly not to be restricted to this life,
'ordinaria Dei judicia,' Calv., but, as
the solemn present (see last verse) indi-
cates, to be extended also, and perhaps
more especially, to the judgments év T
¿v
βασ. τοῦ Χρ. καὶ Θεοῦ.
vious
TĤs ȧtele.] Sons of disobedience;'
scil., in effect, τοὺς σφόδρα ἀπειθεῖς,
Chrys., ἔχοντες τὸν τῆς μητρὸς χαρα-
ктîρа, Origen: see esp. notes on ch.
ii. 2, and Suicer, Thes. Vol. II. p.
1357. The ȧπeɩ0. here is disobedience
to the principles and practice of the
Gospel; see more on ch. ii. 2.
7. μὴ οὖν γίνεσθε] • Do not then
become; ovv having its full collective
force (see on ver. 1), and referring to
the previous statement that the wrath
of God certainly does come on all such.
The vivere (Clarom., 'nolite fieri,'
Vulg., 'nolite effici,'-perhaps some-
what too strongly) is not to be ex-
plained away: the Apostle does not
warn them only against being (Alf.),
but against becoming ('ni vairþaiþ,'
Goth.) partakers with them, against
allowing themselves to lapse into any
of their prevailing sins and depravities.
συνμέτοχοι αὐτῶν] 'partakers with
them; not in their punishment
(Holzh.), nor their punishment and
sins (Stier), but, as the context, esp.
ver. II, obviously suggests, their sins;
"nolite similia facere,' Estius. On
σvvμétoxos, see notes ch. iii. 6, and on
the orthography (which has here the
authority of AB¹D¹FG), comp. Tisch.
Prolegom. p. XLVII.
7 μὴ οὖν γίνεσθε συν-
oûv ovv-
8 ἦτε γάρ ποτε σκότος,
8. ЯTE Yáp] 'For ye WERE;' em-
phatic, the time is now past, Rom. vi.
17. It is this very difference between
the past and present state that con-
firms and proves (yap) the propriety
of the preceding warning; 'as that
state is past, do not recur to it,—do
not lapse again into a participation in
vices which you have now turned
away from;' comp. note on ylveoße
(ver. 7), of which the present verse
seems tacitly confirmatory.
The assertion of Rück. that in this
and several other passages in St.
Paul's Epp. (e.g. Rom. v. 13, vi. 17,
I Cor. iii. 12, 21, Gal. ii. 6, 15, vi. 8)
μèv ought to be inserted is sufficiently
refuted by Harless. The rule is
simple,—if the first clause is intended
to stand in connexion with and pre-
pare the reader for the opposition in
the second, μèv is inserted; if not,
not see the excellent remarks of
Klotz, Devar. Vol. II. p. 356 sq.,
Fritz. Rom. x. 19, Vol. I. p. 423, and
notes on Gal. ii. 15.
σKÓTOS] 'darkness;' not merely living
or abiding in it (comp. Rom. ii. 19,
I Thess. v. 4), but themselves actual
and veritable darkness; for examples
of this vigorous and appropriate use
of the abstract term, see Jelf, Gr.
§ 353. I.
φῶς ἐν Κυρίῳ]
light in the Lord; not dià Tôs Oelas
Xápiros, Theoph., but 'in fellowship
with the Lord;' 'extra Christum
Satan omnia occupat,' Calv. The
continued and corresponding use of
the abstr. for concr. (see above)
suitably prepares for the energetic
exhortation (without obv) which fol-
lows. They were pŵs, not only in
themselves (πepwrioμévoi), but to
others (comp. Matth. v. 14), and were
to pursue their moral walk in accord-
ance with such a state of privilege.
118
EPHESIANS V. 8-II.
εν
8
νῦν δὲ φῶς ἐν Κυρίῳ· ὡς τέκνα φωτὸς περιπατεῖτε, 9 ὁ
γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ
καὶ ἀληθείᾳ, το δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ
Κυρίῳ τι καὶ μὴ συνκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρ-
On the use of the terms pŵs and
σKÓTOS, see Usteri, Lehrb. II. I. 3, p.
229.
ὡς τέκνα φωτός
TeρIT.] 'walk as children of light,'
as those who stand in nearest and
truest connexion with it; see notes on
ch. ii. 3. The absence of the article
can hardly be pressed (Alf.), as it
appears due only to that common
principle of correlation, by which, if
the governing noun is without the
article, the governed will be equally
so; see Middleton, Art. III. 3, 7, p.
49 (ed. Rose). On the meaning of repρɩπα-
Teîv, which, however, must not always
be too strongly pressed, see notes on
Phil. iv. 18, and on 1 Thess. iv. 12.
9. ὁ γὰρ κ.τ.λ.] • For the fruit of
the light parenthetic confirmation of
the foregoing command, and incite-
ment to follow it. Tàp is thus not
simply explanatory (ὥσπερ ἐφερμηνεύει
τί ἐστι τὸ τέκνα τοῦ φωτός, Theoph.),
but, as the order seems to suggest,
confirms the propriety of using the
term περιπατείτε, and also supplies
its fuller explanation; As children of
the light walk ye, for the fruit of
light is shown in a moral walk, in
practical instances of ἀγαθωσύνη.
The modal participle dokµášovtes (see
below) is thus closely joined with
πepɩwateîte, and ver. 9, though not
fully so in form, is clearly parenthe-
tical in sense: contra Stier, who, how-
ever, fails properly and grammatically
to explain the use of the participle.
The reading πveúμatos [Rec. with D³
E2KL; great majority of mss.; Syr.-
Phil., al.; Chrys., Theod.] seems
clearly a gloss from Gal. v. 25, and is
rightly rejected by nearly all recent
editors.
èv] 'consistit in,’
Beng., or, more exactly, 'continetur,
ponitur in' the assertion that ev is
here the 'Beth essentia' (compare
Gesen. § 151. 3. a) is distinctly un-
tenable; see Winer, Gr. § 47. 3. obs.
p. 420.
πάσῃ ἀγαθωσύνη]
'all goodness,' i.e. all forms and in-
stances of it; see notes ch. i. 8. On
the meaning of ȧyao. see notes on
Gal. v. 22. The special appositions
which Chrys. finds in these three
nouns, πρὸς τοὺς ὀργιζομένους, πρὸς
τοὺς πλεονεκτοῦντας, πρὸς τὴν ψευδῆ
ndový, are too limited. As Meyer
correctly observes, the whole of Chris-
tian morality is presented under its
three great aspects, the good, the
right, the true; the ȧvrloтoixa are
ἀντίστοιχα
κακία, ἀδικία, ψεύδος : comp. Harl.
in loc., and for a Sermon on this text,
see Tillotson, Serm. CXLVIII. Vol. II.
p. 311 (Lond. 1717).
10. Sokiµáľovтes] ‘proving,' 'test-
ing;' predication of manner appended
to περιπατείτε, defining its character
and distinctive features. The verb
dokiμájew is not 'to have a just con-
ception of,' Peile, nor'examinando
cognitum habere,' Borger, ad Rom.
p. 12 (cited by Fritz.), but, in its
simple and primary sense, 'to prove,
to try,' the word marking the activity
and experimental energy that should
characterize the Christian life; see
Rom. xii. 2, and Fritz. in loc., and
notes on Phil. i. 10, where the mean-
ings of this word are briefly discussed.
The sense then is well expressed by
Eadie; 'the one point of the Chris-
tian's ethical investigation is, Is it well
pleasing to the Lord? ἄρα άδοκίμου
καὶ παιδικῆς διανοίας τὰ ἀλλά, cum.
II. µÅ σUVKOLVwveîte] 'have no fel-
EPHESIANS V. 11, 12.
119
ποις τοῦ σκότους, μᾶλλον δὲ
TOLS
κρυφή γινόμενα ὑπ᾽ αὐτῶν
lowship with,' Auth.-a good and accu-
rate translation; comp. 920Maso
H
[commercium habentes] 'gadailans,'
Goth. The version of Eadie and De
W., 'take no part in,' is questionable,
if not erroneous, as this would imply
a genitive: comp. Rom. xi. 17, 1 Cor.
ix. 23, Phil. i. 7. Though the sense
is nearly the same, there is still no
reason, either here, Phil. iv. 4, or Rev.
xviii. 4, for departing from the exact
translation.
The form συνκοιν.
is found AB¹D¹FGL, and on such
evidence is appy. rightly adopted by
Tisch. (ed. 7); see Prolegom. p. XLVII.
τοῖς ἔργοις τοῖς ἀκάρπ.] ' the unfruit-
ful works; comp. Gal. v. 19, 22,
where there is a similar opposition be-
tween καρπός and ἔργα. The com-
ment of Jerome (cited by Harl.) is
very good, 'vitia in semet ipsa fini-
untur et pereunt, virtutes frugibus
pullulant et redundant;' see notes on
Gal. v. 22.
μᾶλλον δὲ καὶ
cannot be correctly considered as a
single formula, 'yea, much more,'
Eadie: μâλov dè is corrective (see
notes on Gal. iv. 9), while kaì is closely
connected with the verb, preserving
its full ascensive force, 'not only un
συγκ., but rather even ἐλέγχετε;
satis abstinere est,' Bengel; comp.
Fritz. Rom. viii. 34, Vol. II. p. 216.
¿λéYXETE] ´ reprove them,' 'redarguite,'
Clarom., Vulg.,-not by the passive,
virtual reproof of your holy lives and
conversation (Peile), but, as St. Paul's
use of the word (see esp. 1 Cor. xiv.
24, 2 Tim. iv. 2, Tit. i. 9, 13, ii. 15),
and still more the context, suggest,-
by active and oral reprobation. The
antithesis is thus most fully marked;
'do not connive at them or pass them
over unnoticed, but take aggressive
non
12 τὰ γὰρ
τα
καὶ ἐλέγχετε.
αἰσχρόν ἐστιν καὶ λέγειν
measures against them; try and raise
the Gentiles to your own Christian
standard;' see Olsh. in loc.
12. τὰ γὰρ κ.τ.λ.] 'For the things,
&c.; confirmatory reason for the
command in the preceding clause.
The connexion of this verse with the
preceding has been differently ex-
plained. If the correct meaning of
¿λéyX. (see above) be retained, there
seems but little difficulty: yàp then
gives the reason for the καὶ ἐλέγχετε ;
' reproof is indeed necessary, for some
of their sins, their secret vices for in-
stance, are such that it is a shame
even to speak of them, much less con-
nive at them or join in them.' Harl.
refers γὰρ more to μὴ συγκ. ; ' do not
yàp
commit these sins, for they are too
bad even to mention.' This, however,
assumes a perfect identity between
τὰ ἔργο τοῦ σκ. and τὰ κρυφῆ γιν.,
which (see below) is highly doubtful ;
and also gives to the negative part of
the command (which, as the corrective
µâλλov dè suggests, is obscured by the
positive) an undue and untenable pro-
minence.
τὰ κρυφῆ γιν. ]
'the things which are done in secret by
them,' sc. by the vioîs Tŷs ȧπeiðeías.
There is not enough in the context to
substantiate a reference to the myste-
ries and orgies of heathenism (Elsner,
Obs. Vol. II. p. 223). The use of
κρυφή (which obviously has here a
simple, and not an ethical meaning
like σKÓTOS) and its emphatic position
seem alike to show that τὰ κρυφή γιν.
are sins, not simply identical with Tà
ἔργα τ. σκότους, ver. II (Harl.), but
a specific class of the genus. These
' deeds done in secret,' then, were all
those 'peccata occulta' which presented
the worst features of the genus, and
which, from their nature and infamy,
#
120
EPHESIANS V. 13.
13 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
shunned the light of day and of judg- | (Syr., Copt.), or with the finite verb
ment.
καὶ λέγειν] ' even
to speak of,' 'only to mention. This
is an instance of what may be termed
the descensive force of κai; see exx.
in Hartung, Partik. κaí, 2. 9, Vol. 1.
p. 136; comp. Klotz, Devar. Vol. II.
p. 364, and notes on Gal. iii. 4. Elsner
compares, not inappropriately, Isocr.
Demon. p. 6, à moieîv aloxpóv, taûta
νόμιζε μηδὲ λέγειν είναι καλον.
(Eth., Syr-Phil.,-appy.): a con-
nexion with both (Scholef., comp.
Stier) is an evasion, but not an expla-
nation, of the difficulties. The follow-
ing positions will perhaps serve to
narrow the discussion. (a) 'EλeYX6-
μeva, both in tense as well as meaning
(contr. Hamm., Peile), must stand in
closest reference to ἐλέγχετε : it may
still be said, however, that the second-
13. rà Sề távra] ´But all of ary meaning of the word (comp. Clem.
Al. Protrept. II. p. 19, ἐλέγχει τὸν
them,' 'they all you to pus) may have suggested
Ιακχον φῶς)
ܗܠܝܢ ܟܠܗܝܢ tem, they at
[illa omnia] Syr.-Phil. ; continuation
of the reason for the command μâλλov
dè kal éλéYX.,—with antithetical refe-
rence to the κρυφῆ γινόμενα, δὲ retain-
ing its proper force in the opposition
it suggests to any inference that might
have been deduced from ver. 12; 'it
is true these deeds are done in secret,
but all of them, &c. ;' see Klotz, Devar.
Vol. II. p. 363, 365. Tà Távтa is
not 'all things,' taken generally
(Rück., Alf.), but, as the antithesis
between κρυφή and φανερ. (comp.
Mark iv. 22) clearly suggests, 'all the
κρυφή γινόμ., haud dubie quin ea
quæ occulte fiunt,' Hieron. ; so rightly
De W. and Meyer in loc.
¿λeyxóµeva] 'when they are reproveď
mmaso [dum redarguun-
tur] Syr.-Phil.; predication of man-
ner or perhaps rather of time ap-
pended to τὰ πάντα. The absence of
the art. before λeyx. distinctly pre-
cludes the translation 'quæ arguun-
tur' (Clarom., Vulg., Auth.,-comp.
Copt.), and shows that the participle
is not an epithet but a secondary pre-
dicate; see Scholef. Hints, p. 103.
ὑπὸ τοῦ φωτὸς φανερούται] 'are made
manifest by light.' It is somewhat
difficult to decide whether these words
are to be connected with the part.
the metaphorical language which fol-
lows. (6) Φως (φάος, φανερός) and
pavepów are closely allied terms; the
one so obviously explains, elucidates,
and implies the other, that the con-
nexion of the two in the same clause
seems in a high degree natural and
probable. (c) pôs must have the
same meaning in both clauses; if
simply metaphorical in the latter
clause, then also simply metaphorical
(not ethical, as in tékva pwrós) in the
former. (d) The voice of pavepów
must be the same in both clauses, and
is certainly passive; the verb occurs
nearly fifty times in the N. T., and
never in a middle sense; see Winer,
Gr. § 38. 6, p. 231.
Applying
these premises, it seems clear that if
we adopt the first-mentioned connexion,
ἐλεγχ. ὑπὸ φωτ. (Chrys., al.), condi-
tions (a) and (c) cannot be fully satis-
fied; for either λeyx. must be taken
as nearly synonymous with pavep. (De
W.), or pŵs must have an ethical re-
ference ('lux verbi,' Croc.) in the for-
mer clause, which it can scarcely bear
in the latter; and further, éλeyxóμ.
will thus have a specification attached
to it, which is not in harmony with
ver. 12, where the act alone is en-
joined without any special concomi-
tant mention of the agent. It would
EPHESIANS V. 13, 14.
121
ιὁ
πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν. 14 διὸ λέγει Ἔγειρε
ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ
Χριστός.
εκ
thus seem to be almost certain that
ὑπὸ φωτός must be joined with φανε-
poûtaɩ, which it somewhat emphati-
cally precedes. We translate then,
in accordance with (a), (b), (c), (d), as
follows: 'but all things (though so
κρυφή γιν.) when reproved are made
manifest by the light (thus shed upon
them), for everything that is made
manifest is light (becomes daylight, is
of the nature of light); comp. Scholef.
l.c., and Wordsw. in loc. In a word,
take for the original text. Alii alia.
It seems much more reverent, as well
as much more satisfactory, to say that
St. Paul, speaking under the inspira-
tion of the Holy Spirit, is expressing,
in a condensed and summary form, the
spiritual meaning of the passage. The
prophet's immediate words supply, in
substance, the first part of the quota-
-the conclud ; קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ,,tion
ing part is the spiritual application
of the remainder of the verse, viz.
the reasoning depends on the logical, and of the general
proposition which Meyer has adduced,
-'quod est in effectu (pŵs éσtí), id
debet esse in causâ (vπò тоû pwrós).'
That this pavépwois, however, does
not necessarily imply or involve a
'mutatio in melius' (Jerome, comp.
Wordsw.), seems clear from (c). All
that is asserted is, that 'whatever is
illumined is light;' whether that tend
to condemnation or the contrary, de-
pends upon the nature of the case,
and the inward operation of the out-
wardly illuminating influence; see
Alf. in loc.
14. Sió] 'On which account;' since
this eyes is so urgent and neces-
sary a duty, and its nature such as
described. On the use of dió, see
notes on Gal. iv. 31.
λέγει]
"He saith; scil. ò cós, according
to the usual form of St. Paul's quo-
tations; see notes on ch. iv. 8, and
on Gal. iii. 6. The words here
quoted are not found exactly in the
same form in the O. T., but certainly
occur in substance in Isaiah lx. 1 sq.
Meyer represents it as a quotation
from an apocryphal writing which the
Apostle introduces by a lapse of me-
mory; De W., as an application from
a passage in the O. T., which he had
so constantly used as at last to mis-
tenor of the prophecy: see esp. ver.
19, and comp. Surenhus. Biß. Ka-
таλλ. p. 588. Any attempt to explain
Aéye impersonally ('one may say,'
Bornem. Schol. in Luc. p. XLVIII.) is
not only opposed to St. Paul's con-
stant use of λéyeɩ, but is grammati-
cally unsupported: pnol (comp. Lat.
'inquit') is so used, especially in later
writers, but no instances have been
adduced of a similar use of λέγει :
comp. Bernhardy, Synt. XII. 4, p.
419.
ἔγειρε] • Awake, • Up t
This expression is now generally cor-
rectly explained: it is not an instance
of an 'act. pro medio' (Porson, Eurip.
Orest. 288), or of an ellipsis of σeavтóv,
but simply a 'formula excitandi ;'
consult the excellent note of Fritz.
Mark ii. 9, p. 55. The reading of the
Rec. eyeipai, found only in some cur-
sive mss., is undoubtedly a correction,
and is rejected by all the best editors.
áváσra] 'arise.' This shortened form
occurs Acts xii. 7, and may be com-
pared with kaтáßa (Rec.), Mark xv.
30, áváßa, Rev. iv. 1; see Winer, Gr.
§ 14. 1, p. 73.
¿πipaúσe] 'and Christ shall shine
upon thee,'-obviously not in the deri-
vative sense, 'Christus tibi propitius
erit' (Bretsch.), but simply, 'illucescet
καὶ
122
EPHESIANS V. 15, 16.
Walk strictly: a
void excess, but be
15 Βλέπετε οὖν πῶς ἀκριβῶς περιπα
filled with the spi- τεῖτε, μὴ ὡς ἄσοφοι ἀλλ᾽ ὡς σοφοί, 16 ἐξα-
rit; sing psalms
outwardly with your lips, and make melody with thankfulness in your hearts within.
tanquam sol' (Beng.), 'per gratiam
te illuminabit' (Est.): 8тav ovv ¿yepen |
τις ἀπὸ τῆς ἁμαρτίας, τότε ἐπιφαύσει
αὐτῷ ὁ Χριστός, τουτέστιν, ἐπιλάμψει
ὥσπερ καὶ ὁ ἥλιος τοῖς ἐξ ὕπνου ἐγερ
below, Theoph.
15. βλέπετε οὖν] • Take heed then ;
resumption of the preceding exhorta-
tions (ver. 8) after the digression
caused by the latter part of ver. 11.
It is quite unnecessary to attempt to
connect closely this with the preced-
ing verse (Harless, Eadie); this re-
sumptive use of our being by no means
of rare occurrence (see Klotz, Devar.
Vol. II. p. 718, notes on Gal. iii. 5),
and indeed involved in the nature of
the particle, which nearly always im-
plies retrospective reference rather
than direct inference; see Donalds.
Gr. § 548. 31, p. 571. It is scarcely
necessary to add that, ẞλéπere has no
reference whatever to the pŵs pre-
viously alluded to (comp. Est.), but
simply implies 'take heed;' see I Cor.
xvi. 10, Col. iv. 17, and notes in loc.
πῶς ἀκριβῶς περιπατεῖτε] how ye
walk exactly, or, with strictness,' scil.
'quomodo illud efficiatis ut provide
vivatis” (πῶς τὸ ἀκριβῶς ἐργάζεσθε),
Fritz. Fritz. Opusc. p. 208, 209, note,
-where this passage is carefully in-
vestigated; see also Winer, Gr. § 41.
4. c. obs. p. 268, who has long since
given up the assumption that the text
is an abbreviated expression for
βλέπετε οὖν πῶς περιπατεῖτε, δεῖ δὲ
ὑμᾶς ἀκριβῶς περιπατεῖν, though still
referred to by Meyer (ed. 2, 1853),
as retaining it. Thus then the indic.
is not used for the subj. (Grot.), which
(if an admissible structure) would be
'quomodo provide vivere possitis,' nor
for the future, which would be 'quo-
modo provide vitam sitis acturi,' but
simply calls attention to that in which
τὸ ἀκριβῶς περιπατείν ânds its present
manifestation, and which is specified
more precisely in the clause which
follows. As TерIT. appу. here im-
plies little more than Sv (see Fritz.
Rom. xiii. 12, Vol. III. p. 141, comp.
notes on ver. 9), there is no necessity
to depart from the literal meaning of
ȧкpißŵs,—not 'caute,' Vulg., Syr.,
still less, 'without stumbling,' Conyb.,
but 'exactly,' 'accurate,' Beza, 'tan-
quam ad regulam et amussim,' Fritz.
Opusc. l. c.; see Neander, Planting,
Vol. 1. p. 486 (Bohn).
µn és dσopoɩ K.T.λ.] 'to wit, not as
unwise but as wise;' more exact spe-
cification of the terms of the preceding
clause. It is thus not necessary
to supply either περιπατοῦντες to
this clause (Harl.), or περιπατῆτε το
its second member (as, in effect, Fritz.,
'sed ut homines sapientes [vitam in-
stituatis'], loc. cit., p. 209): the clause
is simply dependent on περιπατεῖτε,
explaining first on the negative, and
then on the affirmative side the fore-
going adverbs; both the strictness of
their walk and the way in which that
strictness was to be shown were to
reflect the spirit of wise men and not
of fools: comp. Gayler, Part. Neg. p.
63, where similar positions of the neg.
clause are incidentally cited.
16. ἐξαγοραζόμενοι τὸν καιρόν]
'buying up for yourselves (making
your own) the opportunity, the fitting
season;' part. of manner exemplifying
the wise spirit of action specified in
the foregoing member. This expres-
sion occurs twice in the N. T.; here
with, and in Col. iv. 5, without an
appended causal sentence: compare
EPHESIANS V. 16, 17.
123
ai
ai
γοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν.
τη διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνιέντες τί τὸ
also Dan. ii. 8, καιρὸν ἐξαγοράζετε
(appy. "hanc opportunitatem capiatis,'
see Schoettg. Hor. Vol. 1. p. 780, not
'dilationem quæritis,' Schleusn.) The
numerous, and, in most cases, artifi-
cial explanations of this passage arise
from the attempts to specify (a) those
from whom ('mali homines,' Beng.,
'Diabolus,' Calv. &c.) the κapòs is to
be purchased, or (b) the price (all
worldly things, тà πávтα, Chrys.,
Theophyl., Schrader) paid for it; both
of which are left wholly undefined.
The force of ek does not appear in-
tensive (Mey., comp. Plutarch, Crass.
§ 2), or simply latent (a Lap.), but
directs the thoughts to the undefined
time or circumstances out of which,
in each particular case, the kaipòs was
to be bought; comp. Gal. iii. 13, iv.
5, where however the meaning is more
special, and the reference of the pre-
position better defined by the context.
The expression then seems simply to
denote that we are to make a wise use
of circumstances for our own good or
that of others, and, as it were, like
prudent merchants (comp. Beza, Corn.
a Lap.) to 'buy up the fitting season'
for so doing; 'diligenter observare
tempus, ut id tuum facias, eique ut
dominus imperes,' Tittm. Synon. p.
42; so Sever. (ap. Cram. Caten.), and
in effect Origen (ib.), though he has
too much mixed up the ideas of a right
purchase of the time and a right ex-
penditure of it. For sermons on this
text see August. Serm. CLXVIII. Vol.
V. p. 909 sq. (ed. Migne).
Tòν Kaιρóv] 'the opportunity;' not
'hoc tempus, scil. tempus breve quod
restat huic ævo,' Bretsch. (Sever. ò
kaipòs ò rapúv, comp. Stier), but, as
rightly explained by Cornel. a Lap.,
'occasionem et opportunitatem scil.
mercandi.' On the use of καιρὸς
('tempus, seu punctum temporis op-
portunum') and its distinction from
alúv, Xpóvos, and "pa, see Tittm. Synon.
p. 39 sq.
πονηραί] ' evil,
in a moral sense (Gal. i. 4), not 'diffi-
cultatum et asperitatis plena,' Beza
(comp. Gen. xlvii. 9), which would
introduce an idea foreign to the con-
text. Christians are bidden to walk
åкpißŵs, and to seize every opportu-
nity, because the days' (of their life,
', or of the period in which they
lived) were marked by so much moral
evil and iniquity; ἐπεὶ οὖν ὁ καιρὸς
δουλεύει τοῖς πονηροῖς, ἐξαγοράσασθε
αὐτόν, ὥστε καταχρήσασθαι αὐτῷ πρὸς
evσéßeιav, Sever. ap. Cram. Caten.
17. Sià TOUTO] 'For this cause ;'
commonly referred to the clause imme-
diately preceding, ἐπειδὴ ἡ πονηρία
åvoeî, ŒŒcum., Theophyl. (so De W.,
Olsh.), but far more probably (see
Mey.) to ver. 15, 16, — 'for this
cause, sc. because ye ought to walk
with such exactness ;' εἰ γὰρ ἔσεσθε
ἄφρονες ἀκριβῶς οὐ περιπατήσετε,
Schol. ap. Cram. Caten.
σvviévres] 'understanding;' 'plus est
συνιέναι quam γινώσκειν, ut apparet
ex hoc loco cum Luc. xii. 47; yww-
σκειν est nosse, συνιέναι attente expen-
dere,' Grot. (Pol. Syn.). The reading
is slightly doubtful. Lachm. reads
σvvlere with AB; 6 mss.; Chrys. (ms.),
but on external evidence inferior to
that for the participle [σvviévtes, D³
EKL (ovviovres, D¹FG, Alf.); nearly
all mss.; Clarom., Vulg., Goth., Syr.-
Phil., al., and many Ff.], and in the
face of the high probability that the
imper. is due to a conformation to
ver. 18.
appoves] 'unwise,'
'senseless;' 'äppwv est qui mente non
recte utitur,' Tittm. Synon. p. 143,-
124
EPHESIANS V. 17-19.
εν
θέλημα τοῦ Κυρίου. 18 καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ
ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν Πνεύματι,
19 λαλούν-
τες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς,
where the distinction between this
word, νήπιος, ἀνόητος, and ἀσύνετος i8
investigated; but see notes on Gal.
iii. I.
18. καὶ μὴ μεθύσκ. ] ' And be not
made drunk with wine;' specification of
a particular instance; kal being here
used to append the special to the gene-
ral: on this and on the converse use,
see notes on Phil. iv. 12, and comp. the
good note of Fritz. Mark i. 5, p. II.
èv 4] 'wherein,' Auth.; referring not
simply to olvos (Schoettg.), but to
µelúoкeσ0aι olvy, scil., 'in inebria-
tione,' Beza; so rightly Orig. 1, ap.
Cram. Cat.
ἀσωτία] disso-
luteness,' Hamm., 'luxuria,' Vulg.,
Clarom.; not inappropriately Goth.,
'usstiurei' [unyokedness]; Toùs åkpa-
τεῖς καὶ εἰς ἀκολασίαν δαπανηροὺς ἀσώ
TOVS KAλoûμev, Arist. Ethic. Nic. IV.
I; comp. Cic. de Fin. 11. 8. "AoWTOS
II. *Ασωτος
(ows) appears to have two meanings,
the rarer, qui servari non potest,' a
meaning which Clem. Alex. (Pædag.
II. 2, p. 184, ed. Pott.) applies to this
place, τὸ ἄσωστον τῆς μέθης διὰ τῆς
ἀσωτίας αἰνιξάμενος,—and the more
common, 'qui servare nequit ;' see
Trench, Synon. § XVI. The latter
meaning passes naturally into that of
'dissoluteness,' the only sense in
which ἀσωτία and ἀσώτως are used in
the N. T., e.g. Luke xv. 13, Tit. i. 6,
I Pet. iv. 4: the substantive is found
Prov. xxviii. 7 (Trench), to which
add 2 Macc. iv. 6, where it is joined
with kŵµoɩ; see also Tittm. Synon.
P. 152.
see however ch. i. 23. Meyer cites
also Phil. iv. 19, but this is a doubtful
instance; still more so are Col. ii. 10,
iv. 12 (cited by Eadie after Harl.), as
in the first of these passages év is ob-
viously 'in,' and in the second the
reading is more than doubtful; see
notes in loc. There would seem to
have been an intentional inclusiveness
in the use of this prep., as Matthies
(misrepresented by Eadie) suggests:
the Spirit is not the bare instrument by
which, but that in which and by which
the true Christian is fully filled.
Whether the passive πλnρoûσle hints
at our 'reluctant will' (Mey.) seems
doubtful: there is no doubt, however,
that the opposition is not between
olvos and Πνεύμα, but, as the order of
the words suggests, between the two
states expressed by the two verbs.
On the omission of the article (which
is inserted in FG), see notes on ch. ii.
20, and on Gal. v. 5.
19. λαλοῦντες ἑαυτοῖς] speaking
to one another ;'-not 'to yourselves,'
Auth. ; ἑαυτοῖς being used for ἀλλή
Xois, as in ch. iv. 32; comp. Col. iii.
16, and see Jelf, Gr. § 654. 2.
Scholefield (Hints, p. 103) and, before
him, Bull (Prim. Trad. 1. 12), com-
pare the well known quotation,
carmen Christo quasi Deo dicere
secum invicem,' Pliny, Epist. X. 97.
Whether the reference is here to social
meetings (comp. Clem. Alex. Pædag.
II. 4, p. 194, Pott.), or expressly to
| religious service (Olsh.), or, more pro-
vbably, to both, can hardly be deter-
IIveúμari] 'with the Spirit ;' èv being
appy. primarily, though not exclu-
sively, instrumental (Vulg., Arm.; see
Origen ap. Cram. Cat.),-though an
unusual construction with πληρόω ;
C
mined from the context.
vaλpoîs K.T.λ.] 'with psalms and
hymns and spiritual songs.' The dis-
tinctions between these words have
been somewhat differently estimated.
EPHESIANS V. 19, 20.
125
ᾄδοντες καὶ ψάλλοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ,
20 εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ
Olsh. and Stier would confine aλμ. to
the Psalms of the Old Test., vuvos to
any Christian song of praise: this
does not seem borne out by 1 Cor.
xiv. 26 (see Alford), compare James
V. 13.
Harless refers the former to
the Jewish, the latter to Gentile
Christians; Origen (Cram. Cat.) still
more arbitrarily defines the yaλu. as
περὶ τῶν πρακτέων, the ᾠδὴ as περὶ τῆς
τοῦ κόσμου τάξεως καὶ τῶν λοιπῶν δη-
μιovρynμáтwv. In a passage so gene-
ral as the present, no such rigorous
distinctions seem called for: aλµòs
most probably, as Meyer suggests,
denotes a sacred song of a character
similar to that of the Psalms (ò yaλ-
μὸς ἐμμελής ἐστιν εὐλογία καὶ σώφρων,
Clem. Alex. Pædag. II. 4, p. 194); |
"μvos, a song more especially of
praise, whether to Christ (ver. 19), or
God (ver. 20; comp. Acts xvi. 25,
Heb. ii. 12); 48h, a definition ge-
nerally of the genus to which all such
compositions belonged (won πvevμa-
τικὴν ὁ ᾿Απόστολος εἴρηκε τον ψαλμόν,
Clem. Alex. l. c.). To this last the
epithet πvevμatīkaîs is added,—sc. not
merely, 'of religious import,' Olsh.
('sancta,' Eth.), but in accordance
with the last clause of ver. 18, 'such
as the Holy Spirit inspired and gave
utterance to ;' ψάλλοντες γὰρ Πνεύμ.
πληροῦνται ἁγίου, Chrys. Much
curious information will be found in
the article 'Hymni a Christianis de-
cantandi,' in Deyling, Obs. No. 44,
Vol. II. p. 430 sq. : for authorities,
see Fabricius, Bibliogr. Antiq. XI. 13,
and for specimens of ancient üμvo, ib.
Bibl. Græca, Book v. 1. 24.
Lachm. inserts év in brackets before
Yaλuoîs, but on authority [B; 5
mss.; Clarom., Sangerm., Vulg.,
Goth, al; Chrys.] nearly the same
εν
and apparently equally insufficient
with that [B; Clarom., Sangerm. ;
Ambrst. ed.] on which he (so Alf.)
similarly encloses the scarcely doubt-
ful πνευματικαῖς.
ᾄδοντες
καὶ ψάλλοντες] ' singing and making
melody in your heart; participial
clause, co-ordinate with (Mey.), not
subordinate to (so as to specify the
moral quality of the psalmody, μetà
ovvérews, Chrys.) the foregoing λa-
λοῦντες κ.τ.λ. Harl. very clearly
shows that ἐν τῇ καρδίᾳ, without
vµŵr, could not indicate any antithesis
between the heart and lips, much less
any qualitative definition,-'without
lip-service' (comp. Theod., Eadie), or
;
heartily, like ἐκ τῆς καρδίας (κατὰ
Tǹν кapd. Ecum.), but that simply
another kind of psalmody is men-
tioned, that of the inward heart
'canentes intus in animis et cordibus
vestris,' Bulling. (cited by Harl.).
The reading ἐν ταῖς καρδίαις, though
fairly supported [Lachmann with
ADEFG; mss.; Clarom., Vulg., Syr.,
Goth., Copt., Syr.-Phil. in marg.;
Bas., Chrys. (2), al.] is still properly
rejected by Tisch., al. as an emenda-
tion of ἐν τῇ καρδίᾳ [Β (omits ἐν) KL;
nearly all mss.; Syr.-Phil.; Chrys.,
Theod., al.] derived from Col. iii. 16.
20. εὐχαριστ. πάντ.] ' giving thanks
always; third, and more comprehen-
sive participial member, specifying the
great Christian accompaniment of this
and of all their acts (ch. v. 4, Phil. iv.
6, Col. iv. 2, see notes), and preparing
the way for the further duty expressed
in ver. 21. It would thus appear
that the imperative πληρ. ἐν Πν. hag
four participial clauses appended, two
of which specify more particular, and
the third a more pervading manifesta-
tion of the fruits of the Holy Spirit,
126
EPHESIANS V. 20-22.
Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ Θεῷ καὶ πατρί,
τασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ.
EV
Ai
21 υπου
Wives be subject 22 Αἱ γυναῖκες, τοῖς ἰδίοις ἀνδράσιν
to your husbands
as the Church is to Christ.
Husbands love your wives as Christ loved His Church.
Marriage is a type of the mystical union of Christ and the Church.
22. ȧvôpdow] Tisch. has, with good judgment, rejected the addition of
Ùπоτάσσ€σ0€,—whether after yuvaîkes with DEFG; Lect. 19; Vulg., al., or
after ȧvôpάow, with KL; very many Vv.; Chrys., al. (Rec., Scholz),—though
supported in the omission only by B, all Gr. MSS. used by Jerome, and Clem.
(Harl., Mey., De W.). Lachm. inserts væоrασσéσ@woav after åvôpáow with A;
Io mss.; Vulg., Copt., Goth.; Clem. (1), Bas., al.; the variations, however,
and still more the absence of the word in the MSS. mentioned by Jerome,
render it in a very high degree probable that the original text had no verb in
the sentence.
viz. wdal xeiλéwv (Ecclus. xxxix. 15),
ᾠδαὶ ἐν τῇ καρδίᾳ, and εὐχαριστία,
while the fourth, vroraσo. passes on-
ward to another form of Christian
duty; see notes ver. 21, and for two
good sermons on this text, Barrow,
Serm. VIII., IX. Vol. 1, p. 179 sq.
iπèp Távτwv] ‘for all things,' Auth. ;
not masc., sc. ὑπὲρ πάντων τῶν τῆς
εὐεργεσίας μετειληχότων, Theodoret.
Meyer needlessly limits the Távтa to
blessings; surely it is better to say,
with Theophyl., οὐχ ὑπὲρ τῶν ἀγαθῶν
μόνον, ἀλλὰ καὶ τῶν λυπηρῶν, καὶ ὧν
ἴσμεν, καὶ ὧν οὐκ ἴσμεν, καὶ γὰρ διὰ
πάντων εὐεργετούμεθα κἂν ἀγνοῶμεν.
Numerous instances of similar cumu-
lation and waρhxnois are cited by Lo-
beck, Paralipom. p. 56, 57.
èv tê óvóµati] 'in the name;' obvi-
ously not ad honorem' (Flatt.), nor
even 'per nomen,' scil. 'per Chris-
tum' (a Lap.), but 'in nomine,'
Clarom., Vulg., Copt., al.: the name
of Christ is that general and holy |
element, as it were, in which every-
thing (as Harless forcibly remarks) is
to be received, to be enjoined, to be
done, and to be suffered; see Col. iii.
17. The context will always indicate
the precise nature of the application;
see the exx. cited by Alf. in loc.
τῷ Θεῷ καὶ Πατρί] ' to God and the
Father; see notes on ch. i. 3, and on
Gal. i. 4. The most appy. suitable
mode of translating this special and
august title is noticed in notes to
Transl. of Gal. p. 146 (ed. 2).
21. ὑποτασσόμενοι ἀλλήλ.] ' sub-
mitting yourselves to one another;' not
for the finite verb (Flatt; see contra
Hermann, Viger, No. 227, Winer, Gr.
§ 45. 6, p. 314), but a fourth parti-
cipial clause appended to πληροῦσθε.
The first three name three duties,
more or less special, in regard to God,
the last a comprehensive moral duty in
regard to man, which seems to have
been suggested by the remembrance of
the humble and loving spirit, which is
the moving principle of εὐχαριστία.
In the following paragraph and, under
a somewhat similar form (vπaKOŃ),
V. I sq. and vi. 5 sq., this general duty
is inculcated in particular instances:
ἐπειδὴ κοινὴν τὴν περὶ τῆς ὑποταγῆς
νομοθεσίαν προσήνεγκε κατ' εἶδος, λοι-
πὸν παραινεῖ τὰ κατάλληλα, Theod.
On the distinction between ὑποτασσ.
(sponte) and Teibaрxeîv (coactus), see
Tittm. Synon. Part II. p. 3.
It
must be admitted that there is some
difficulty in the connexion between
this and the foregoing participial
EPHESIANS V. 22, 23.
127
ὡς τῷ Κυρίῳ, 23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναι-
member. We can, however, hardly | Spáow, as in Col. iii. 18. It seems
refer the clause to the remote μή με
Oúσк. ('don't bluster, . . . but be sub-
ject,' Eadie, Alf.), but may reasonably
retain the connexion indicated above,
the exact connecting link being per-
haps the ὑπὲρ πάντων ; ' thanking God
for all things (joys-yea sorrows,
sub-
mitting yourselves to Him, yea), sub-
mitting yourselves to one another;'
comp. Chrys., iva πávтwv крaтŵμEv
τῶν παθῶν, ἵνα τῷ Θεῷ δουλεύωμεν, ἵνα
τὴν πρὸς ἀλλήλους ἀγάπην διασώζωμεν.
¿v þóßw Xp.] 'in the fear of Christ :'
the prevailing feeling and sentiment
in which vπоrayn is to be exhibited ;
ex [in] timore Christi; quia scilicet
Christum reveremur, eumque timemus
offendere,' Corn. a Lap.
The
reading coû (Rec.) is only supported
by cursive mss., Clem., and Theod.,
and is rightly rejected by nearly all
modern editors.
22. ai yuvaîkes]' Wives,—sc. be
subject: first of the three great exem-
plifications (husbands and wives,-
parents and children, ch. vi. I sq.,
masters and servants, ch, vi. 4 sq.) of
the duty of subjection previously spe-
cified. A verb can easily and ob-
viously be supplied from the preced-
ing verse, either ὑποτασσέσθωσαν
(Lachm.), or more probably, as the
imper. in ver. 25 and Col. iii. 18 sug-
gests, ὑποτάσσεσθε (Rec.)
τοῖς ἰδίοις ἀνδράσιν] 'your own hus-
bands;' those specially yours, whom
feeling therefore as well as duty must
prompt you to obey; comp. 1 Pet. iii.
1. The pronominal adject. iòlous is
clearly more than a mere possess.
pronoun (De W.), or, what is vir-
tually the same, than a formal de-
signation of the husband, 'der Ehe-
mann' (Harl., Winer), for St. Paul
might have equally well used roîs åv-
rather, both here and I Pet. iii. 1,
to retain its proper force, and imply,
by a latent antithesis, the legitimacy
(comp. John iv. 8), exclusiveness
(1 Cor. vii. 2), and speciality (1 Cor.
xiv. 35) of the connexion; see esp.
I Esd. iv. 20, ἐγκαταλείπει τὴν ἰδ.
χώραν καὶ πρὸς τὴν ἰδ. γυναῖκα κολ-
λâral. We may also adduce against
Harl. his own quotation, Stobæus,
Floril. p. 22, Θεανώἐρωτηθεῖσα, τί
πρῶτον εἴη γυναικί, τὸ τῷ ἰδίῳ, ἔφη,
åpéσkew åvòpí; clearly 'her own hus-
band, -no one except in that proper
and special relationship.' It may still
be remarked that the use of totos in
later writers is such as to make us
cautious how far in all cases in the
N. T. (see Matth. xxii. 5, John i. 42)
we press the usual meaning: see
Winer, Gr. § 22. 7, p. 139, and notes
on ch. iv. 28.
ὡς τῷ Κυρίῳ]
;.;
'as to the Lord;' clearly not 'as to
the lord and master,' which perspi-
cuity would require to be τοῖς κυρίοις,
but,-to Christ; 'vir Christi imago,'
Grot. ; καλὸν τῇ γυναικὶ Χριστὸν αἰδεῖ
σlai dià Tоû ȧvôpós, Greg.-Naz. The
meaning of us is somewhat doubtful.
Viewed in its simplest grammatical
sense as the pronoun of the relative
(Klotz, Devar. Vol. 1. p. 737), the
meaning would seem to be 'yield
that obedience to your husbands which
you yield to Christ;' comp. Beng.
As, however, the immediate context
and, still more, the general current of
the passage (comp. ver. 32) represent
marriage in its typical aspect, is will
seem far more naturally to refer (as in
ch. vi. 5, 6, comp. Col. iii. 23) to the
aspect under which the obedience is
to be regarded ('quasi Christo ipsi-
met, cujus locum et personam viri
repræsentant,' Corn. a Lap.) than to
128
EPHESIANS V. 23, 24.
κὸς ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς
24 ἀλλ᾽ ὡς ἡ ἐκκλησία ὑποτάσσεται
σωτὴρ τοῦ σώματος.
describe the nature of it (Eadie), or
the manner (De Wette) in which it is
to be tendered; see notes on Col. iii.
23. Still less probable is a reference
merely to the similarity between the
duties of the wife to the husband and
the Church to Christ (Koppe, comp.
Eadie), as this interpr. would clearly
require ὡς ἡ ἐκκλ. τῷ Κυρ. ; see
Meyer. It is thus well and briefly
paraphrased by Chrys., öтav úñeikŋs
τῷ ἀνδρί, ὡς τῷ Κυρίῳ δουλεύουσα
Ÿyoû πelleσðaɩ (Sav.): see also Greg.-
Naz. Orat. XXXI. p. 500 (ed. Morell.).
23. ȧvýp]'a husband.' The omis-
sion of the article [with all the uncial
MSS., and nearly all modern editors]
does not affect the meaning of the
proposition, but only modifies the form
in which it is expressed: ò åvǹp would
be 'the husband,' i.e. 'every husband'
(see notes on Gal. iii. 20); ȧvǹp is 'a
husband,' i.e. any one of the class;
comp. Winer, Gr. § 19. 1, p. 11:
yuvý, on the contrary, has properly
the article as marking the definite re-
lation it bears to the ȧvýp ('his wife'),
on which the general proposition is
based.
ús Kal ó Xp. K.T.λ.] |
as Christ also is head—of the Church:'
the 'being head' is common to both
ȧvnp and Xp.; the bodies, to which
they are so, are different. In sentences
thus composed of correlative members,
when the enunciation assumes its
most complete form, κal appears in
both members, e.g. Rom. i. 13; comp.
Kühner, Xen. Mem. 1. 1. 6. Fre-
quently it appears only in the demon-
strative, or, as here, only in the rela-
tive member; see Hartung, Partik.
kal, 2. 2, Vol. I. p. 126. In all these
cases, however, the particle kal pre-
serves its proper force. In the former
case, 'per aliquam cogitandi celerita-
tem,' a double and reciprocal compa-
rison is instituted between the two
words to each of which κal is annexed;
see Fritz. Rom. Vol. 1. p. 38: in the
two latter cases a single comparison
only is enunciated between the word
qualified by kal and some other,
whether expressed or understood; see
Klotz, Devar. Vol. 11. p. 635, and
comp. Winer, Gr. § 53. 5, p. 390,
who, however, on this construction is
not wholly satisfactory.
αὐτος σωτήρ] 'He Himself is the
saviour of the body:' declaration,
apparently with a paronomasia (σwiηp
…………..σwμatos), of an important parti-
cular in which the comparison did not
hold; the clause not being appositional
(Harl.), but, as the use of aλà in the
following verse seems distinctly to
suggest (see notes on ver. 24), inde-
pendent and emphatic (Mey.); ‘He
-and, in this full sense, none other
than He is the owrp of the body.
The reading καὶ αὐτός ἐστι [Rec. with
DºD³E³KL; majority of mss. ; Syr.
(both), Goth., al.; many Ff.] seems
clearly an explanatory gloss, and is
rightly rejected by nearly all recent
editors.
24. áλá] 'Nevertheless.' The ex-
planation of this particle is here by no
means easy. According to the usual
interpr. avròs K. T. λ. (ver. 23) forms
an apposition to the preceding words,
the pronoun avròs (comp. Bernhardy,
Synt. VI. 10, p. 287) being inserted
with a rhetorical emphasis. The proof
is then introduced by ảλλá, which,
according to De W., preserves its ad-
versative character in the fresh aspect
under which it presents the relation;
'But as the Church, &c. :' see Winer,
Gr. § 57.8, p. 529. This is plausible,
but, as Meyer has ably shown, cannot
EPHESIANS V. 24-26.
129
τῷ Χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν
παντί. 25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ἑαυτῶν,
καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν
παρέδωκεν ὑπὲρ αὐτῆς, 26 ἵνα αὐτὴν ἁγιάση καθαρίσας
0
25. Tàs Yvvaîkas éavтŵv] The reflexive pronoun was omitted in ed. 1, with
AB; 5 or 6 mss.; Clem., Orig., al. (Lachm., Tisch.), but is apparently more
rightly inserted with DEKL (FG add vµŵv); most mss.; Chrys., Theod., al.
(Rec., Mey., Alf., Wordsw.), as the introduction is not easy to account for, and
the omission might have arisen from a conformation to the preceding verse.
Amid this
be fairly reconciled with the clear ad-
versative force of ¿λλά,—‘aliud jam
esse, de quo sumus dicturi' (Klotz,
Devar. Vol. II. p. 2): dè or oûv would
have been appropriate; ¿λλà is wholly
out of place. Rückert and Harless
explain it as resumptive (Hartung,
Partik. áλλá, 2. 7, Vol. II. p. 40), but
surely, after a digression of only four
words, this is inconceivable. Eadie
supposes an ellipsis, 'be not disobe-
dient, &c.' an assumption here still
more untenable; as in all such uses of
¿λλά, and in all those which he has
adduced (some of which, e. g. Rom.
vi. 5, 2 Cor. vii. 11, are not correctly
explained) the ellipsis is simple and
almost self-evident; compare Klotz,
Devar. Vol. I. p. 7.
variety of interpretation, that of Calv.,
Beng., Meyer, and recently Alf. alone
seems simple and satisfactory. AỦTÒS
K.T.A. is to be considered as forming
an independent clause; it introduces
a particular peculiar only to Christ,
and therefore in the conclusion is fol-
lowed, not by our or dé, but by the
fully adversative αλλά: “He is the
saviour of the body (that certainly
man is not, nevertheless, as the Church
is subject unto Christ, so, &c.' The
various attempts to explain the σωτη-
pla in reference to the other members
of the comparison, the husband and wife
(comp. Bulling., Beza, Hofm. Schriftb.
Vol. II. 2, p. 115), are all forced and
untenable.
The reading ώσπερ
|
K
for us [Rec. with D³EKL; most mss.;
Theod.., Dam.] is rightly rejected by
οὕτως
most recent editors.
Kal K.T.λ.] 'so let wives also be (sub-
ject) to their husbands in everything,’–
scil. ὑποτασσέσθωσαν, supplied from
the preceding member. The Rec. in-
serts ἰδίοις before ἀνδράσιν with
AD³E2K; many mss., Vv. and Ff.,
but in opp. to preponderant authority;
BD¹E¹FG; 2 mss.; Clarom., San-
germ., al.], and to the internal objec-
tion that the word was an interpola-
tion in accordance with ver. 22.
25. οἱ ἄνδρες κ.τ.λ.] ' Husbands love
your own wives;' statement of the
reciprocal duties of the husband;
ἄκουε καί πῶς σε πάλιν ἀναγκάζει
ἀγαπᾶν αὐτήν, ἀλλ᾽ οὐχὶ δεσποτικῶς
προσφέρεσθαι. ἀγάπα γὰρ αὐτήν· ποίῳ
μέτρῳ ; ᾧ καὶ ὁ Χρ. τὴν ἐκκλησίαν.
προνόει αὐτῆς, ὡς καὶ ὁ Χρ. ἐκείνης·
κἂν δέῃ τι παθεῖν, κἂν ἀποθανεῖν δι
αὐτήν, μὴ παραιτήση, Theophyl.
this and the two following verses, see
a good sermon by Donne, Serm.
LXXXV. Vol. IV. p. 63 sq. (ed. Alf.).
καθὼς καὶ κ.τ.λ.] ' even as Christ also
loved the Church and gave Himself for
it;' nearly a repetition of the latter
part of ver. 2, where see the notes on
the different details.
On
26. ἵνα αὐτὴν ἁγ. ] ' in order that
He might sanctify it;' immediate, not
(as De W.) remote purpose of the
παραδιδόναι, — sanctification of the
Church attendant on the remission of
130
EPHESIANS V. 26, 27.
τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι,
sins in baptism; see Pearson, Creed,
Vol. I. p. 435 (Burt.), Taylor, Bapt.
IX. 17, Waterland, Eucharist, IX. 3,
Vol. IV. p. 645. Both sanctification
and purification are dependent on the
atoning death of Christ, the former as
an act contemplated by it, the latter
as an act included in it. There is
thus no necessity to modify the plain
and natural meaning of the verb;
ȧyláš. here neither implies simple con-
secration (Eadie) on the one hand, nor
expiation, absolution (Matth.), on the
other, but the communication and in-
fusion of holiness and moral purity;
see Pearson, Creed, Vol. I. p. 404,
comp. Suicer, Thesaur. s.v. II. a,
Vol. I. p. 54.
καθαρίσας]
27 ἵνα παραστήσῃ
ὠφέλησεν τῷ λουτρῷ αὐτοῦ), the pecu-
liar force of the termination (instru-
mental object; comp. Donalds. Crat.
§ 267, Pott, Etym. Forsch. Vol. II. p.
403) may be distinctly traced: see
exx. in Rost u. Palm, Lex. s.v. Vol.
II. p. 83, and comp. Suicer, Thesaur.
s.v. Vol. II. p. 277. It seems doubt-
ful whether Olsh. is perfectly correct
in positively denying that there is here
any allusion to the bride's bath before
marriage (Elsner, Obs. Vol. ш. p.
226); see ver. 27, which, considered
in reference with the context, and
compared with Rev. xxi. 2, makes
such an allusion far from impro-
bable.
ἐν ῥήματι] ' ἀπ
the word,' 'in verbo,' Clarom., Vulg.,
Copt., Goth. There is great difficulty
in determining (1) the exact meaning,
(2) the grammatical connexion of these
words. With regard to the former,
we may first remark that pîμa occurs
(excluding quotations) five times in St.
Paul's Epp. and four in Heb., and in
all cases, directly (Rom. x. 17, Eph.
vi. 17, Heb. vi. 5, xi. 3) or indirectly
(Rom. x. 8, 2 Cor. xii. 4, Heb. i. 3,
xii. 19) refers to words proceeding
ultimately or immediately from God.
The ancient and plausible reference to
the words used in baptism (Chrys.,
Waterl. Justif. Vol. VI. p. 13) would
thus, independently of the omission of
the article, scarcely seem probable ;
see Estius in loc. The same observa-
tion applies with greater or less force
to every interpr. except 'the Gospel,'
(‘lavacrum,' Vulg., Clarom., Tò ¿Âµα TÊS TÍσTEWS, Rom x. 8, the
Jaî |
word of God preached and taught pre-
liminary to baptism (comp. notes ch.
i. 13); the omission of the article being
either referred to the presence of the
prep. (Middleton, Gr. Art. vI. 1), or,
more probably, to the fact that words
of similarly definite import (e.g. vóµos,
'having purified it;' temporal parti-
ciple, here more naturally denoting an
act antecedent to ȧyiáoŋ (Olsh., Mey.)
than one contemporaneous with it, as
appy. Syr., Vulg., al., and, as it would
seem, our own Version. Eadie is
far too hasty in imputing 'error' to
Harl. for maintaining the latter: it
is clearly tenable on grammatical (see
Bernhardy, Synt. x. 9, p. 383, notes
ch. i. 9), but less probable on dogma-
tical grounds: comp. I Cor. vi. II,
ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε.
T@ routea Tou ÜSaros] ‘by the well-
known] laver of the water;' gen.
' materiæ,' Scheuerl. Synt. § 12, p.
82; comp. Soph. Ed. Col. 1599.
The reference to baptism is clear and
distinct (see Tit. iii. 5, and notes in
loc.), and the meaning of AOÛTρOV
Syr., 'þvahla,' Goth.)-indisputable:
instances have been urged in behalf
of the active sense of λoûтpov, adopted
λούτρον,
by Auth. (and perhaps Copt., Æth.),
---but in all that have yet been
adduced (Ecclus. xxxiv. 25 [30], Ti
EPHESIANS V. 27.
131
αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἔκκλησίαν, μὴ ἔχουσαν σπίλον ἢ
ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ᾽ ἵνα ᾗ ἁγία καὶ ἄμωμος·
Xápis, K.T.λ.) are frequently found
anarthrous; see Winer, Gr. § 19, p.
II2.
(2) Three construc-
tions obviously present themselves;-
(α) with ἁγιάση ; (6) with λουτρῷ τοῦ
idaros; (c) with kalapioas, or rather
with the whole expression, καθ. λουτρ.
τ. ὕδ.
Of these (a), though adopted
by Jerome, and recently maintained
by Rück., Winer (Gr. § 20. 2, p. 125)
and Meyer, is seriously opposed to
the order of the words, and (if év be
considered simply instrumental) in-
troduces an idea (åy. èv дýµ.) which
is scarcely doctrinally tenable; the
second (b) is plainly inconsistent with
the absence of the article, this being
a case which is not referable to any
of the three cases noticed on ch. i. 17,
-appy. the only ones in which, in
constructions like the present, the
omission can be justified;—the third
(c) though not without difficulties, is
on the whole fairly satisfactory. Ac-
cording to this view, ἐν ῥήματι has
neither a purely instrumental, nor,
certainly, a simple modal force, ('ver-
heissungsweise,' Harl.), but specifies
the necessary accompaniment, that in
which the baptismal purification is
vouchsafed (comp. John xv. 3), and
without which it is not granted:
comp. Heb. ix. 22, ἐν αἵματι πάντα
καθαρίζεται κ.τ.λ., where the force of
the prep. is somewhat similar.
27. ἵνα παραστήσῃ] in order
that He might present:' further and
more
שְׁחוֹרָה אֲנִי וְנָאוָה
the Rabbinical interpr. of Cant. i. 5,
in which the
swarthiness is referred to the Syna-
gogue, mnohy [in hoc seculo], the
in seculo] בעולם הבא,comeliness to it
futuro]; see Petersen, von der Kirche,
III. 220. The verb rapaσrýon is here
used as in 2 Cor. xi. 2, of the presenta-
tion of the bride to the bridegroom,-
not of an offering (Harl.; Rom. xii.
I), which would here be a reference
wholly inappropriate.
avtòs éavtậ] 'Himself to Himself;'
not 'for Himself,' i.e. for His joy
and glory (Olsh.), but, with local re-
ference, 'to Himself.' Christ permits
neither attendants nor paranymphs to
present the Bride: He alone presents,
He receives. The reading παραστ.
avtǹv čavтų [Rec. with D³EK; most
mss.; Chrys., Theod.] is rightly re-
jected on preponderant evidence [AB
D¹FGL; 15 mss.; Clarom., Goth.,
Vulg., al.; Greek and Lat. Ff.] by
most modern editors.
ἔνδοξον τὴν ἐκκλησίαν] • the Church
glorious,' the tertiary predicate ěvdogov
(Donalds. Gr. § 489) being placed em-
phatically forward and receiving its
further explanation from the partici-
pial clause which follows: so, with a
correct observance of the order, Syr.,
Copt., Æth., probably Clarom., Vulg.,
and all the best modern commen-
tators.
μὴ ἔχουσαν
σlλov] 'not having a spot.' The
word σπίλος (μιασμός, ῥύπος, Suid.)
is a dis λeyóμ. in the N. T. (2 Pet. ii.
13), and belongs to later Greek, the
earlier expression being кns; see
Lobeck, Phryn. p. 28. Lachmann,
Bruder (Concord.), Meyer, and others,
still retain the accentuation orîλos. As
the iota is short (comp. dσπĭλos, An-
tiph. ap. Anthol. Vol. VI. 252) the
ultimate purpose of ἑαυτὸν
παρέδωκεν ὑπὲρ αὐτῆς (ver. 25), the
full accomplishment of which must
certainly be referred to ὁ αἰὼν ὁ μέλ-
Xwv (August., Est.), not to ò aiŵv
OÛTOS (Chrysost., Beng., Harl.), see
Pearson, Creed, Vol. I. p. 406 (ed.
Burt.).
Schoettg. appositely cites.
K 2
132
EPHESIANS V. 28.
28 οὕτως καὶ οἱ ἄνδρες ὀφείλουσιν ἀγαπᾶν τὰς ἑαυτῶν
γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ
τα
accentuation in the text seems most
correct; comp. Arcad. Accent. VI. p.
52 (ed. Barker).
ῥντίδα]
I a wrinkle : ῥυτίς ἡ συνελκυσμένη
σápέ, Etym. M.; derived from PYO,
épúw, see Benfey, Wurzellex. Vol. II.
p. 317. Ruga and 'wrinkle' are pro-
bably cognate forms; see ib. p. 314,
and comp. Diffenbach, Lex. Vol. I.
p. 236.
ἀλλ᾽ ἵνα] but
in order that it might be;' change of
construction, as if va un ex? had
preceded: similar exx. of 'oratio
variata' are cited by Winer, Gr. § 63.
II. I, p. 509. On the true meaning
of ȧyía, as applied to the Church, see
Pearson, Creed, Art. IX. Vol. I. p.
403 (Burton), Jackson, Creed, XII. 4.
3, and on äµwμos, see notes ch. i. 4.
The context might here seem to favour
the translation, 'omni maculâ carens'
(comp. Cant. iv. 7), but it seems more
correct to say that the first part of
the verse presents the conception of
purity, &c., in metaphorical language,
the second in words of simply ethical
meaning.
28. OUTWS] 'Thus,' 'in like man-
ner;' ita, scilicet uti Christus dilexit
ecclesiam quemadmodum jam dixi,'
Corn. a Lap. Even if the reading of
the Rec. be retained (οὕτως όφ. οἱ ἄνδρ.
ȧy. K.T.λ.; see below), the reference
must still clearly be to καθὼς καὶ ὁ
Xp. K.T.λ. ver. 25-27, not as Est.
(comp. De W.) suggests, to the fol-
lowing s; this latter construction
being contrary, not necessarily 'to
grammatical law' (Eadie; for comp.
John vii. 46, 1 Cor. iv. 1), but to the
natural use of ourws, of which 'non
alia est vis quam quæ naturæ ejus
consentanea est, ut eo confirmentur
præcedentia,' Herm. Viger, Append.
x. p. 747. In passages like I Cor.
7. c. there is an obvious emphasis,
which would here be out of place.
The reading is doubtful, as in addi-
tion to the evidence in favour of Rec.
[KL; nearly all mss.; perhaps Syr.,
Arm.; Chrys., Theod., al.] that of B
(ὀφείλ. καὶ οἱ ἄνδρες) may now be
urged for the inversion: still the
authority in favour of the text [ADE
FG; 2 mss.; Clarom., Vulg., Goth.,
Copt.; Clem., Lat. Ff.] seems fairly to
preponderate, and owing to the testi-
mony of B being of a divided nature,
may perhaps be most safely followed.
ὡς τὰ ἑαυτῶν σώματα] as being)
their own bodies;' not 'wie ihre eigen-
en Leiber,' Meier (comp. Alf.), but
'als ihre eigenen Leiber,' Luth.,
Mey. The context clearly implies
that Christ loved the Church not
merely just as (comparatively) He
loved His own body (scil. ws EaνTÓν,
Schoettg.), but as being His own
body, the body of which He is the
Head. In the hortatory application,
therefore, &s must have a similarly
semi-argumentative force; otherwise,
as Harl. remarks, we should have two
comparisons, the one with ouтws, the
other with us, which certainly mar
the perspicuity of the passage. In
the present view, on the contrary,
the distinction is logically preserved:
OUTWs alone introduces the compari-
son; ws with its regular and proper
force marks the aspects (see notes on
ver. 22) in which the wives were to be
regarded ('as being, in the light of,
their own bodies'), and thus tacitly
supplies to the exhortation an argu-
ment arising from the thus acknow-
ledged nature of the case. For a de-
fence of the simply comparative use
of us, see Alf. in. loc.
¿ ȧya-
TŵV K.T.λ.] ' He that loveth his own
EPHESIANS V. 28-30.
133
γυναῖκα ἑαυτὸν ἀγαπᾷ 29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ
σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς
καὶ ὁ Χριστὸς τὴν ἐκκλησίαν· 30 ὅτι 'μέλη ἐσμὲν τοῦ
30. ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ] Tisch. (ed. 2) and
Lachm. omit these words, with AB; 17. 67**; Copt., Eth. (both); Method. (?)
Ambrst. (Mill, Prolegom. p. 69). The external authorities for their insertion
are DEFGKL; nearly all mss., and Vv.; Iren., Chrys., Theodoret, Dam., al.;
Hieron., al. (Rec., Scholz, Harl., Mey., De W. (?) Alf., Words.,-to which now
may be added Tisch., ed. 7). The preponderance of external authority is thus
very decided; paradiplomatic considerations (See Pref. to Galat. p. xvi.) also
suggest the probability of an accidental omission, from the transcriber's eye
having fallen on the third avroû instead of the first; and lastly, internal consi-
derations seem to suggest that the words, if an insertion from the LXX, would
have been cited more exactly, while the omission might so easily have arisen
from the appy. material conception presented by the clause. On these grounds
we retain the longer reading.
wife, loveth himself;' explanation of
the preceding ὡς τὰ ἑαυτῶν σώμ. The
Apostle's argument rests on the axiom
that a man's wife is a part of his very
self. Husbands are to love them as
being their own bodies: thus their
love to them is in fact self-love; it is
not κατ᾽ ὀφειλήν, but κατὰ φύσιν.
29. οὐδεὶς γάρ κ.τ.λ.] 'For no one
ever hated;' confirmation and proof of
the position just laid down, ὁ ἀγαπῶν
K.T..: first, it is ultimately based on
a general law of nature, οὐδείς ποτε
K.T.λ. ('insitam nobis esse corporis
nostri caritatem,' Senec. Epist. 14,
cited by Grot.); secondly, it is sug-
gested by the example of Christ,
καθὼς καὶ ὁ Χρ. κ.τ.λ. The whole
argument then seems to run, 'Men
ought to love their wives as Christ
loves His Church, as being in fact (I❘
might add) their own (éaurŵv) bodies;
yes, I say the man who loves his wife
loves himself (cavтóv); for if he hated
her he would hate (according to the
axiom; see above) his own flesh,
whereas, on the contrary, unless he
acts against nature, he nourishes it,
even as (to urge the comparison again)
Christ nourishes His Church.'
τὴν ἑαυτοῦ σάρκα] • His own flesh.
This word appears undoubtedly to
have been chosen in preference to
owμa, on account of the allusion to
Gen. ii. 23, which is still further sus-
tained by the longer reading of ver.
30 and the quotation in ver. 31.
ἀλλὰ ἐκτρέφει] ‘but nourisheth, 'mi-
nisters to its outward growth and
development.' The prep. does not
appear intensive ('valde nutrit,'
Beng.), but marks the evolution and
development produced by the τρέφειν ;
comp. Xenoph. Econ. XVII. 10, ÈK-
τρέφει ἡ γῆ τὸ σπέρμα εἰς καρπόν.
kal láλπe]' and cherisheth ;' 'fovet'
Clarom., Vulg.,-more derivatively,
ܘܝܨܦ
Syr., [et curam habet]
sim. Æth.-Platt, solicite conservat,'
Meyer maintains the literal meaning,
'warmeth' (comp. Goth. 'varmeiþ'),
citing Beng., 'id spectat amictum, ut
nutrit victum.' This seems, however,
here an interpr. far too definite and
realistic: 0άλπew certainly primarily
and properly implies 'to warm,' but
still may, as its very etymological
affinities (Onλn, Oáw) suggest, bear the
secondary meaning, 'to cherish,' the
134
EPHESIANS V. 30.
σώματος αὐτοῦ, ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων
fostering warmth of the breast (comp.
Theocr. Idyll. XIV. 38) being the con-
necting idea; see 1 Thess. ii. 7, ŵs âv
τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα.
Kalos Kal K.T.λ.] Even as Christ
the Church, scil. ἐκτρέφει καὶ θάλπει,
with general reference to the tender
love of Christ towards His Church.
Any special applications ('nutrit eam
verbo et Spiritu, vestit virtutibus,'
Grot.) seem doubtful and precarious.
The reading of Rec. (ò Kúpios Tv
ÉKKλ.) rests only on D³KL; majority
of mss.; Dam., Ecum., and is rightly
rejected by nearly all modern editors.
30. ὅτι μέλη ἐσμέν] • because we
are members;' reason why Christ thus
nourishes and cherishes His Church.
The position of µéλŋ seems emphatic ;
‘members,'—not accidental, but in-
tegral parts of His body (Mey.),
united to Him not only as members
of His mystical body, the Church, but
by the more mysterious marital rela-
tion in which Christ in His natural
and now glorified body stands to His
Church. On the important dogma-
tical application of this passage to the
Holy Communion, see Waterland,
Eucharist, ch. VII. Vol. IV. p. 600,
608, and comp. J. Johnson, Works,
Vol. I. p. 129 sq. (A. C. Libr.).
ἐκ τῆς σαρκὸς κ.τ.λ.] being of His
flesh and of His bones;' more exact
specification of the foregoing words,
ek with its primary and proper force
pointing to the origin, to which we
owe our spiritual being; comp. notes
on Gal. ii. 16. The true and proper
meaning of these profound words has
been much obscured by a neglect of
their strict reference to the context,
and by the substitution of deductions
and applications for the simple and
grammatical interpretation. We must
thus set aside all primary reference
to the sacraments (Theod.), to the
Holy Communion (Olsh.), to Baptism
(comp. Chrys.), and certainly to the
crucifixion ('per corporis ejus et san-
guinis pretium redempti,' Vatabl. ap.
Poli Syn.). A reference to the evσáp-
Kwσis (Irenæus, Hær. v. 2) is plausible,
but untenable; for Christ, thus con-
sidered, is of our flesh, not we of His,
John i. 14; and even if this be ex-
plained away ('quia in hâc naturâ
ipse caput est,' Est., comp. Stier)
the reference would have to be ex-
tended to all mankind, not, as the
context requires, limited to the mem-
The most
bers of Christ's Church.
simple and natural view (comp. Chrys.,
Beng., Mey.) then seems to be this,
that the words are cited (in substance)
from Gen. ii. 23, to convey this pro-
found truth,—that our real (spiritual)
being and existence is as truly, as cer-
tainly, and as actually (not woπep,
Theod.-Mops., but yvnolws è§ avroû,
Chrys.) a true native extract from
His own body' (Hooker), as was the
physical derivation of Eve from Adam;
see esp. the forcible language of Hooker,
Eccl. Pol. v. 56. 7, and comp. Bp.
Hall, Christ Mystical, ch. III. § 2, 3,
and the good note of Wordsw. in loc.
This is the general truth, which of
course admits a forcible secondary
application to the sacraments (comp.
Kahnis, Abendm. p. 143 sq.): we
may truly say, with Waterland, that
'the true and firm basis for the
economy of man's salvation is this,
that in the sacraments we are made
and continued members of Christ's
body, of His flesh and of His bones.
Our union with the Deity rests en-
tirely in our mystical union with our
Lord's humanity, which is personally
united with His divine nature, which
is essentially united with God the
EPHESIANS V. 30, 31.
135
αὐτοῦ. 31 ἀντὶ τούτου καταλείψει ἄνθρωπος πατέρα καὶ
μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ,
Father, the head and fountain of all,'
Charge, A.D. 1739, Vol. v. p. 212.
These are weighty words.
31. ȧVT TOÚTov] 'For this cause;'
ἕνεκεν τούτου, Gen. ii. 24. The
meaning is practically the same: åvïì
passes by a natural transition from
its primary idea of local opposition
(Xenoph. Anab. IV. 7. 6) through |
that of counterchange (see Winer,
Gr. § 47. a, p. 326) to that of mere
ethical relation. It can scarcely be
doubted that this verse is nothing
more than a free citation from Genes.
ii. 24, ἀντὶ taking the place of ἕνεκεν,
and referring to the same fact,—the
derivation of woman from man, which
is clearly presupposed in the allusions
of ver. 30. Meyer refers άvrì TOÚTOV
with punctilious accuracy to the words
immediately preceding, and gives the
passage a directly mystical interpreta-
tion in reference to the final and future |
union of Christ with His Church.
Somewhat differently and more pro-
bably, Chrys., Theodoret, Theophyl.,
Jerome, refer to Christ's coming in
the flesh: compare Taylor, Serm. XVII.
I,' Christ descended from His Father's
bosom and contracted His divinity
with flesh and blood, and married our
nature, and we became a church;' see
Beng. in loc. To denounce summarily
such an interpr. as 'wild and vision-
ary' (Eadie), seems alike rash and in-
considerate. That St. Paul adduces
the verse as containing a definite alle-
gorical meaning, may perhaps be con-
sidered doubtful; but that St. Paul
intended his readers to make some
such application, seems to have been
the general opinion of the early com-
mentators, is by no means incompa-
tible with the context, and cannot be
confidently denied: see Alford in loc.
|
Thus, then, in a certain sense, we
may with Hofmann (Weiss. u. Erf.
Vol. I. p. 71), recognise in this the
first prophecy in Scripture; 'primus
vates Adam,' Jerome.
καταλείψει κ. τ. λ.] * shall leave
father and mother.' Meyer presses
the tense somewhat unnecessarily, as
referring to something yet to come.
Even if in the original passage it
designate something positively future,
there is no reason why, in this appli-
cation and free citation, it may not
state not only what will, but whatever
shall and ought to happen: on this
ethical force of the future, see Winer,
Gr. § 40. 6, p. 250, Thiersch, de Pent.
III. 11, p. 158 sq.
The longer
reading of Rec. τὸν πατ. αὐτοῦ καὶ τὴν
μnr. is fairly supported [AD³EKL;
most mss.; Syr., Copt., al.; Orig., al. ],
but is rightly rejected by Lachm.,
Tisch., Mey., al., as a conformation to
the LXX.; see especially the cri-
tical comment of Origen, cited by
Tisch. in loc.
προσκολλ. πρὸς τὴν γυναῖκα] ' shall
be closely joined unto his wife:' comp.
Matth. xix. 5, προσκολληθήσεται τῇ
yvvaikì aůroû, where the dat. is used,
but with little difference of meaning.
On the close affinity between the dat.
and the accus. with eis and πpós, and
their interchange in many passages,
see Winer, Gr. § 31. 5, p. 190.
The
reading, however, is somewhat doubt-
ful; Lachm. maintains the dat. with
AD¹E¹FG; 3 mss.; Meth., Epiph.
(compare I Cor. vi. 16); but owing
to the fair evidence for the text
[BD³EKL; nearly all mss.; Orig.,
Chrys., Theod.], and the distinct no-
tice by Origen (see Tisch. in loc.),
with less probability than the accus.
with πpós (Tisch., Mey., al.).
DorM
136
EPHESIANS V. 31, 32.
καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
oi
toûto dè
32 το μυστήριον
τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν
eis eis
32. τὸ μυστήριον τούτο] • This
mystery is great, sc. deep' explana-
tory comment on the preceding verse.
But what mystery? The answer is
not easy, as four antecedents are pos-
sible ;-(a) the text immediately pre-
ceding ; τὸ εἰρημένον, τὸ γεγραμμένον,
Stier, Meyer, comp. Chrys., Theodo-
rus;-(b) the whole preceding sub-
ject, the strict parallelism between
the conjugal relation and that between
Christ and his Church ;-(c) the spi-
ritual purport, non matrimonium
humanum sed ipsa conjunctio Christi
et ecclesiæ,' Beng. ;-(d) the simple
purport and immediate subject of the
text, 'arctissima illa conjunctio viri et
mulieris,' Est. Of these, (a), though
not otherwise untenable, involves a
meaning of μυστήριον, which cannot
be substantiated by St. Paul's use of
the word; μUσT. being only used by
the Apostle to imply either something
not cognizable by (ch. i. 9, iii. 4, and
appy. vi. 19), or not fully comprehen-
sible by unassisted human reason (1
Cor. xiv. 2, 1 Tim. iii. 9, 16), but
not, as here (compare Schoettg. Hor.
Vol. I. p. 783), 'a passage containing
an allegorical import:' see Tholuck,
Rom. xi. 25, and comp. Lobeck,
Aglaoph. Vol. I. p. 85, 89. Of the
rest, (b) and (c) are less plausible, as
in both cases-more especially in the
latter the remark ἐγὼ δὲ λέγω κ.τ.λ.
would
seem superfluous and the
force of the pronoun obscure. On the
whole, then, (d) seems best to harmo-
nize with the context. Thus, then,
ver. 29 states the exact similarity (ka-
Ows) of the relationship; ver. 30 the
ground of the relation in regard of
Christ and the Church; ver. 31 the
nature of the conjugal relation, with a
probable application also to Christ ;
MU
ver. 32 the mystery of that conjugal
relation in itself, and still more so in
its typical application to Christ and to
His Church.
It is needless to
observe that the words cannot possibly
be urged in favour of the sacramental
nature of marriage (Concil. Trid.
XXIV. init.), but it may fairly be said
that the very fact of the comparison
(see Olsh.) does place marriage on a
far holier and higher basis than modern
theories are disposed to admit: see
Harl. in loc., and for two good ser-
mons on this text, Bp. Taylor, Serm.
XVII. XVIII. Vol. 1. p. 705 sq. (Lond.
1836).
ἐγὼ δὲ λέγω] • but
I am speaking; antithetical comment
on the foregoing; èyà having no spe-
cial reference to his own celibacy
(comp. Stier), but, as De W. admits,
marking, and with emphasis, the
subjective character of the application
and comparison (Winer, Gr. § 22.6,
p. 138, ed. 6), while the slightly op-
positive dè contrasts it with any other
interpretation that might have been
adduced (Mey.): the mystery of this
closeness of the conjugal relation is
great, but I am myself speaking of it
in its still deeper application, in refe-
rence to Christ and the Church ;' µéya
ὄντως μυστήριον, τέως μέντοι εἰς Χριστὸν
ἐκλαμβάνεται, παρ' ἐμοῦ τουτό, φησιν,
ὡς προφητικῶς περὶ αὐτοῦ λεχθέν,
Theoph. On the general use of Xéyw
dé, formula ´explanandi atque pres-
sius eloquendi ea quæ antea obscurius
erant dicta,' see Raphel on 1 Cor. i.
12, and notes on Gal. iv. 1.
els Xploτóv] 'in reference to;' not
'of,' Conyb. (comp. Syr.), still less
'in Christo,' Vulg., but 'in Christum,'
Beza (comp. Eth., Syr.-Phil.), the
preposition correctly marking the
ethical direction of the speaker's
EPHESIANS V. 32, 33-
VI. 1. 137
ἐκκλησίαν.
33 πλὴν καὶ ὑμεῖς οἱ καθ᾽ ἕνα ἕκαστος τὴν
ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα
is ǹ dè iva
φοβῆται τὸν ἄνδρα.
Children, obey and
honour your pa-
VI. Τα τέκνα, ὑπακούετε τοῖς γονεῦσιν
rents according to God's commandment: fathers provoke not your children but educate
them holily.
words; comp. Acts ii. 25, and see
Winer, Gr. § 49. a, p. 354, and notes
on 2 Thess. i. 11.
The prep. is
omitted by BK; 10 mss.; Iren.,
Epiph., Marc., and is bracketed by
Lachm., but without sufficient reason,
as the external authorities against it
are weak, and the probability of an
omission, from not being understood,
by no means slight.
33. πλhv]'Nevertheless,' i.e. not to
press the mystical bearings of the
subject any further; the particle not
being resumptive (Beng., Olsh.), but,
in accordance with its primary mean-
ing, comparative, and thence con-
trasting and slightly adversative; see
esp. Klotz, Devar. Vol. II. p. 725,
Donalds. Gr. § 548. 33, and notes on
Phil. i. 18, where the derivation and
force of πλη are briefly discussed.
kal vµeîs oi kal' eva] ' Ye also seve-
rally ;' ye also-as well as Christ to-
wards His Church. The plural thus
specified by the distributive oi κað'
eva, 'vos singuli' (comp. 1 Cor. xiv.
27, 31, and see Winer, Gr. § 49 a, p.
357), passes easily and naturally into
the singular in the concluding member
of the sentence. On the striking
equivalence of kaтà with ảvà in nearly
all its meanings (here evinced in the
distributive use), see esp. Donalds.
Cratyl. § 183 sq.
❀s Eav-
Tóv] 'as himself,' scil. as being one
with himself,' see notes on ver. 28.
ý dè yuvỳ K.T.λ.] ‘and the wife (I
bid), that she fear her husband:'em-
phatic specification (with slight con-
trast) of the duties of the wife;
|
nominative absolute (Mey.; contra
Eadie,—but erroneously), though not
of a kind so definitely unsyntactic as
Acts vii. 40 and exx. cited by Winer
(Gr. § 28. 3, p. 207, ed. 5; see p. 507
ed. 6), and most probably dependent,
not on an imper., but on some verb of
command which can easily be supplied
from the context; see Meyer on 2
Cor. viii. 7, Fritz. Diss. in 2 Cor. p.
126, Winer, Gr. § 44. 4, p. 365 (ed.
5). Alford (Cor. 1. c.) suggests ẞλé-
TETE, citing I Cor. xvi. 10, but this is
not fully in point, as the subject of
the imperative and the subjunctive is
not the same more pertinent is Soph.
Ed. Col. 156, where, as Ellendt cor-
rectly observes, ‘þúλağaı adsignifica-
tum habet loquentis consilium; hæc
tibi dico ne,' &c., Lex Soph. Vol. I. p.
840.
CHAPTER VI. I. ὑπακούετε κ.τ.λ.]
'obey your parents in the Lord;
¿v Kupių (Christ,—not God, as Chrys.,
Theod.; compare ch. iv. 7, V.
21) as usual, denoting the sphere to
which the action is to be limited (not
for κarà Kúρ., Chrys.), and obviously
belonging, not to roîs yoveûow, nor to
τοῖς γον. and to ὑπακ. (comp. Origen
ap. Cramer, Caten.), but simply to the
latter,-serving thus to define and
characterize the nature and possibly
limits of the obedience ; ἐν οἷς ἂν μὴ
προσκρούσης [Κυρίῳ], Chrys. On the
more exact nature of these limits
(here, however, not perhaps very defi-
nitely hinted at; comp. Alf.), see
Taylor, Duct. Dub. III. 5, Rule 1 and
4 sq.
The reading is somewhat
yun being a simple and emphatic doubtful, as év Kuply is omitted by
138
EPHESIANS VI. 1-3.
2 τίμα τον
ὑμῶν ἐν Κυρίῳ· τοῦτο γάρ ἐστιν δίκαιον.
εν
πατέρα σου καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν
ἐπαγγελίᾳ, 3 ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος
Lachm. on fair authority [BD¹FG;
Clarom., Sang., Aug., Boern. ; Clem.,
al.]. The external authorities, how-
ever, for its insertion [ADEKL;
nearly all mss. and Vv.; Chrys. (ex-
pressly), Theod.] seem clearly to pre-
dominate, and the internal arguments
are in its favour, as if it had come from
Col. iii. 20 it would have been inserted
after díkalov; see Meyer, p. 238.
τοῦτο γάρ ἐστιν δίκ.] ' for this is
right;' not merely πρéπov, nor merely
κατὰ τὸν τοῦ Θεοῦ νόμον (Theod.), but
' in accordance with nature' (Téкva,
Yoveûow) and, as the next verse shows,
the law of God: καὶ φύσει δίκαιον, καὶ
ὑπὸ τοῦ νόμου προστάσσεται, Theo-
phyl.; comp. Coloss. iii. 20. On the
position of children in the early
church, and the relation such texts
bear to infant-baptism, see Stier,
Reden Jes. Vol. VI. p. 924 sq.
2. τίμα κ.τ.λ.] ' Honour thy father
and thy mother;' specification of the
commandment as an additional con-
firmation of the foregoing precept, and
as supplying the reason on which it
was based. Had díxalov referred only
to this command, some causal particle
would more naturally have been ap-
pended. As it stands however, the
solemn recitation of the commandm.
blends the voice of God with that of
nature.
ἥτις] ' the
which;' the pronoun not having here
a strongly causal, but rather an ex-
planatory force; see notes on Gal. ii.
4, V. 24.
πρώτη ἐν
ẻπayyedíą] 'the first in regard of
ἐπαγγελία]
promise,' scil., 'as a command of pro-
mise;' comp. Syr. Lisano
=
7
[primum quod promittit]: not exactly
'with promise' Beza, Alf., al., as the
prep. here seems naturally used not
so much to state the accompaniment
as to specify the exact point in which
the predication of πрúтη was to be
understood; so rightly Chrys. (oỶ Tî
Táže ['in regard of order,' notes on
Gal. i. 22] εἶπεν αὐτὴν πρώτην, ἀλλὰ τῇ
¿πayyeλíą), and expressly Winer, Gr.
§ 48. a. obs. p. 349. Meyer cites
Diodor. Sic. XIII. 37, èv dè evyeveią kal
πλούτῳ πρῶτος. Some little difficulty
has been found in the use of πρώτη,
owing to the 2nd commandm. seeming
to involve a kind of promise; see Orig.
ap. Cram. Cat. If this be consi-
dered as not a definite πayyeλía
(Calv.), still πрúтη would seem un-
usual, as the fifth commandm. would
then be the only one which has a
promise nor would the assumption
that it is 'first' on the second table
(not such a recent division as Meyer
after Erasm. seems to think, see
Philo, de Special. Legg. Vol. II. p.
300, ed. Mang.) relieve the difficulty,
as the same objection would still re-
main. We may perhaps best explain
the statement of priority by referring
it, not to all other foregoing commands
(Harl.), but to all the other Mosaic
commands (Mey.) of which the deca-
logue forms naturally the chief and
prominent portion; simply, then,
'the first command we meet with
which involves a promise.'
It
may be observed that the article is not
needed with rрŵтоs; ordinals being
from their nature sufficiently definite;
comp. Acts xvi. 12, and see Middle-
ton, Greek Art. VI. 3, p. 100.
3. ἵνα εὖ σοι κ.τ.λ.] ' in order
that it may be well with thee;' a
slightly varied citation from the LXX,
Exod. xx. 12, Deuteron. v. 16, iva ev
EPHESIANS VI. 3, 4.
139
ἐπὶ τῆς γῆς. 4 Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα
ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ
èv
Κυρίου.
σοι γένηται καὶ ἵνα μακροχρόνιος γένη
ἐπὶ τῆς γῆς [τῆς ἀγαθῆς, Exod. l. c.] is
Κύριος ὁ Θεός σου δίδωσί σοι. The
omission of the latter words can
scarcely have arisen from the Apostle's
belief that his hearers and readers
(Gentiles) were so familiar with the
rest of the quotation, that it would be
unnecessary to cite it (see Mey.); for
thus TŶs yns must be translated 'the
land' (of Canaan,-simply and histori-
cally, Mey.) and the promise denuded
of all its significance to Christian
children. It is far more probable (see
Eadie) that the omission was intended
to generalize the command, and that,
not merely 'toti genti,' (Beng.), nor in
typical ref. to heaven (Hamm., Olsh.,
see Barrow, Decal. Vol. VI. 524), but
simply and plainly, to individuals,
subject, of course, to the conditions
which always belong to such temporal
promises; see Leighton, Expos. of
Command., p. 487 (Edinb. 1845).
kal toŋ µakp.] 'and (that) thou be
long-lived,' 'et sis longævus,' Vulg.
The future is commonly explained as
a lapse into the 'oratio directa,' (see
Winer, Gr. § 41. b. 1, p. 258), but is
more probably to be regarded as de-
pendent on Iva (so Vulg., Æth.,
Arm., all of which use the subjunct.),
a construction which though not found
in Attic Greek (see Klotz, Devar.
Vol. II. p. 630) certainly does occur
in the N.T. (comp. 1 Cor. ix. 18,
Rev. xxii. 14, and see Winer, l.c.),
harmonizes perfectly with the classical
use of oπws (see the numerous exx.
cited by Gayler, Partic. Neg. p. 209,
sq.), and is here eminently simple and
natural; comp. Mey. in loc. Whether,
however, we can here recognise a
'logical climax,' (Mey.). is doubtful :
the future undoubtedly does often ex-
press the more lasting and certain
result (compare Rev. l.c., where the
single act is expressed by the aor.
subj., the lasting act by the future);
still, as the present formula occurs in
substance in Deut. xxii. 7, (Alex.),
and might have thence become a
known form of expression, it seems
better not to press the future further
than as representing the temporal
evolution of the εν γένεσθαι.
And ye
4. καὶ οἱ πατέρες]
fathers; corresponding address to the
parents in the persons of those who
bore the domestic rule, the raтépes;
comp. Meyer in loc. Bengel remarks
on the presence of the κal here and
ver. 9, and its absence, ch. v. 25;
'facilius parentes et heri abutuntur
potestate suâ quam mariti.' This
distinction is perhaps over-pressed :
kal here and ver. 9 introduces a
marked and quick appeal (see Har-
tung, Partikel. кaí, 5. 7, Vol. I. 149),
and also marks that the obligation
was not all on one side, but that the
superior also had duties which he
owed to the inferior. The duty is
then expressed negatively and posi-
tively.
μὴ παροργίζετε
'provoke not to wrath; see Col. iii.
21, μὴ ἐρεθίζετε τὰ τέκνα (Rec.,
Tà
Tisch.): negative side of exhortation
(οὐκ εἶπεν, ἀγαπᾶτε αὐτά. τοῦτο γὰρ
καὶ ἀκόντων ἡ φύσις ἐπισπᾶται, Chrys.),
not with reference to any stronger acts
such as by disinheriting, &c. (Chrys.),
but, as Alf. rightly suggests, by all
the vexatious circumstances which
may occur in ordinary intercourse;
θεραπεύειν καὶ μὴ λυπεῖν ἐκέλευσε,
Theod.
ἐκτρέφετε
'bring up, educate; in an ethical
140
EPHESIANS VI. 5.
Servants obey and
faithfully do your
5 Οἱ δοῦλοι, ὑπακούετε τοῖς κυρίοις κατὰ
duty to you mas σάρκα μετὰ φόβου καὶ τρόμου, ἐν ἁπλότητι
ters as unto Christ,
and ye shall receive your reward: masters do the like in return.
sense, καλῶς ἐκτρέφει πατὴρ δίκαιος,
Prov. xxiii. 24; 80, frequently in
Plato; comp. Polyb. Hist. 1. 65. 7,
ἐν παιδείαις καὶ νόμοις ἐκτεθραμμένων
(Winer). In ch. v. 29, the reference
is simply physical, but the force of
the compound is the same in both
passages; see notes in loc.
ἐν παιδείᾳ καὶ νουθεσία] ' in the dis-
cipline and admonition;' 'in disci-
plinâ et conreptione,' Vulg.; not in-
strumental, but as usual in the
sphere and influence of ;' see Winer,
Gr. § 48. a, p. 346 note. These two
words are not related to one another
as the general (πaid.) to the special |
(Harl., Mey.), but specify the two
methods in the Christian education of
children, training by act and discipline,
and training by word; so Trench,
Synonyms, § XXXII., and before him,
Grot., Taid. hic significare videtur
institutionem per pœnas; vovů. autem
est ea institutio quæ fit verbis.' This
Christian meaning of raideúw and
παιδεία,
Taideíα, 'per molestias eruditio'
(August.), seems occasionally faintly
hinted at in earlier writers; comp.
Xen. Mem. I. 3. 5, and Polyb. Hist.
II. 9. 6, where the adverb åßλaßŵs
marks that the Taidevew was a word
that needed limitation, On the later
form νουθεσία instead of νουθέτησις,
see Moeris, Lex. p. 248, (ed. Koch),
Lobeck, Phryn. p. 512, 520.
Kuplov] 'Of the Lord;' subjecti,–
belonging to the general category of
the possessive genitive, and specify-
ing the Lord (Christ), as Him
by whom the νουθεσία and παιδεία
were, so to say, prescribed, and by
whose Spirit they must be regu-
lated; so Harl., Olsh., Mey. The
gen. objecti‘about the Lord' ('monitis
ex verbo Dei petitis,' Beza), though
apparently adopted by all the Greek
commentators (comp. Theodoret, Tà
beiα Tαιdevel), seems far less satis-
factory. Meyer reads τοῦ Κυρίου
but, as it would seem, by accident :
there is no trace of such a reading in
any of the critical editions.
5. τοῖς κυρίοις κατὰ σάρκα] to
your masters according to the flesh;'
катà σάрка here, as in Col. iii. 22
(where it precedes Kup.), serving to
define and qualify kupios, 'your
bodily, earthly masters; see notes
on ch. i. 19, ii. 11. Both here and
Col. l.c. (where the mention of o
Kúpios immediately follows) the adver-
bial epithet would seem to have been
suggested by the remembrance of the
different relation they stood in to
another Master, τῷ κατὰ πνεῦμα καὶ
κατὰ σάρκα Κυρ. Whether anything
consolatory (κατὰ σάρκα ἐστὶν ἡ δε
σποτεία, πρόσκαιρος και βραχεία,
Chrys.) or alleviating ('manere nihi-
lominus illis intactam libertatem,'
Calv.) is further couched in the addi-
tion, is perhaps doubtful (see Harl.),
still both, especially the latter, are
obviously deductions which must have
been, and which the Apostle might
possibly have intended to be made.
On the stricter but here neglected dis-
tinction between κύριος and δεσπότης,
see Trench, Synon. § XXVII.
Lachm. places ката σάρка before
Kuplos with AB; 10 mss; Clem.,
Chrys. (1), Dam., al.,—but such a
position is rightly rejected by Tisch.,
and most recent editors, as so proba-
ble a conformation to Col. iii. 22.
μετά φόβου καὶ τρόμου] ' with fear
and trembling. By comparing 1 Cor.
ii. 3, 2 Cor. vii. 15, Phil. ii. 12, where
the two words are united, it does not
seem that there is any allusion to the
EPHESIANS VI. 5, 6.
141
τῆς καρδίας ὑμῶν, ὡς τῷ Χριστῷ·
6
μὴ κατ᾿ ὀφθαλμο-
δουλείαν ὡς ἀνθρωπάρεσκοι, ἀλλ᾽ ὡς δοῦλοι Χριστοῦ,
'durior servorum conditio' (Wolf,
Beng., comp. Chrys.), but only to the
'anxious solicitude' they ought to
feel about the faithful performance
of their duties; comp. Hammond on
Phil. ii. 12, where, however, the idea
οι ταπεινοφροσύνη (Hamm.) is not so
prominent as that of distrust of their
own powers, anxiety that they could
not do enough; see notes in loc.
ἐν ἁπλότητι τῆς καρδίας ὑμ.] in
singleness of heart;' 'in simplicitate
cordis,' Clarom., Vulg., Syr.; element
in which their anxious and solicitous
obedience was to be shown: it was to
be no hypocritical anxiety, but one
arising from a sincere and single heart;
καλῶς εἶπεν, ἔνι γὰρ μετὰ φ. καὶ τρ.
δουλεύειν οὐκ ἐξ εὐνοίας δέ, ἀλλ᾽ ὡς ἂν
ἐξῇ, Chrys. The term ἁπλότης occurs
seven times (2 Cor. i. 12 is doubtful)
in the N.T. (only in St. Paul's Epp.),
and in all marks that openness and
sincerity of heart (not per se 'libera-
lity,' see the good note of Fritz. Rom.
Vol. III. 62) which repudiates dupli-
city, in thought (2 Cor. xi. 3) or action
(Rom. xii. 8). It is joined with
ȧkakla (Philo, Opif. § 41, p. 38, § 55,
p. 61), with ảɣaðórŋs (Wisdom i. 1),
and is opposed to ποικιλία, πολυτροπία
(Plato, Rep. 404 E; comp. Hipp.
Min. 364 E, where Achilles is con-
trasted with Ulysses), kakovрyía, and
kakoŋbeía (Theoph., Theod., in loc.); see
Suicer, Thesaur. Vol. I. p. 436, comp.
Tittm. Synon. p. 29, and on the scrip-
tural aspects of singleness of heart,
Beck, Seelenl. III. § 26, p. 105 sq.
6. μὴ κατ' ὀφθαλμοδουλείαν] ' not
in the way of eye service;' further spe-
cification on the negative side of the
preceding év åπλóт., the preр. with
its usual force designating the rule or
'normam agendi,' which in this case
they were not to follow; see exx. in
|
Winer, Gr. § 49. d, p. 358. The
word ỏplaλμod. appears to have been
coined by St. Paul, being only found
here and Col. iii. 22: the adj.
ὀφθαλμόδουλος occurs in Constitut.
Apost. Vol. I. p. 299 ▲ (ed. Cotel.),
but in reference to this passage. The
meaning is well expressed by Clarom.,
Vulg., 'non ad oculum servientes'
(comp. Syr.), the ref. being primarily
to the master's eye (μὴ μόνον παρόντων
τῶν δεσποτῶν καὶ ὁρώντων ἀλλὰ καὶ
άπóνтwν, Theophyl.; compare Xen.
Econ. XII. 20), and thence generally,
and as in the present case, ἡ οὐκ ἐξ
εἰλικρινούς καρδίας προσφερομένη
θεραπεία, ἀλλὰ τῷ σχήματι κεχρω-
oμévn, Theodoret. The more correct
form seems ὀφθαλμοδουλία, see
L. Dindorf in Steph. Thesaur. Vol.
V. p. 1088, 2446.
åν0рwπáρeσкoɩ] ‘men-pleasers,' Psalm
lii. 6, ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρω-
πаρéσкшν. Lobeck (Phryn. p. 621)
remarks on the questionable forms
evάρeσкos, duσápeσкos, but excepts
εὐάρεσκος, δυσάρεσκος,
ἀνθρωπάρεσκος.
:
ἀλλ᾽ ὡς
Soûλoɩ Xp.] 'but as bondservants of
Christ; contrasted term to ȧv@pw-
παρ. ; τίς γὰρ Θεοῦ δοῦλος ὢν ἀνθρώ-
ποις ἀρέσκειν βούλεται ; τίς δὲ ἀνθρώ-
ποις ἀρέσκων Θεοῦ δύναται εἶναι δοῦλος;
Chrys. comp. ver. 7, where the op-
position is more fully seen. Rückert
removes the stop after Xp., thus re-
garding TOLOÛTes as the principal
member in the opposition, δοῦλοι Χρ.
only a subordinate member which
gives the reason and foundation of it.
This though obviously harsh, and
completely marring the studied anti-
thesis between ἀνθρωπάρεσκοι and
δοῦλοι Χριστοῦ is reintroduced by
Tisch. (ed. 7), but properly rejected
by other recent editors. The article
before XpioToû [Rec. with D³EKL;
142
EPHESIANS VI. 6—8.
TO
ποιοῦντες τὸ θέλημα τοῦ Θεοῦ ἐκ ψυχῆς, 7 μετ᾿ εὐνοίας
δουλεύοντες ὡς τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις,
.
8 εἰδότες
8. ò éáv Tɩ ěkaσTOS] So Tisch. with KL; great majority of mss.; Syr.
(both), al.; Chrys. (3), but åv@p. for ěk. (2), Theod. (adds nµŵv), Dam., Theoph.,
Ecum. (Rec., Griesb., Scholz, De W., Meyer). The shorter and inverted read-
ing, ěkaσtos ỏ éáv, is supported by very strong external authority, viz. by
ADEFG; many mss.; Vulg., Clarom., al.; Bas., al. (Lachm., Rück.,
Wordsw.); still the internal arguments derived from paradiplomatic (see Pref.
to Gal. p. xvi.) considerations are so decided that we seem fully authorized in
retaining the reading of Tisch. The example is instructive, as it would seem
the numerous variations can all be referred either to (a) correction, or (b) error
in transcription, or both united. For example, (a) the tmesis seems to have
suggested a correction ő rɩ éáv, and then, on account of the juxtaposition of
ÖT 8 Ti, the further correction of AB, al. Again it is (b) not improbable that
ὅτι
owing to homœoteleuton, ô éáv Tɩ was, in some mss. accidentally omitted,
and that the unintelligible reading ὅτι ἕκαστος ποιήσῃ then received various
emendations: thus we may account for the insertion of ò ẻáv Tɩs (1. 27.
31), ἐάν τις (62. 179), έαν τι (46. 115), ὁ ἐάν (23. 47), between ὅτι and ἕκ., all
of which have this value, that they attest the position of eкaσт. adopted in
the text.
most mss.; Chrys., Theod.] is rightly
struck out by Lachm., Tisch., al., on
preponderant external authority.
TOLOÛVTES K.T.λ.] 'doing the will of|
God from the soul;' participial clause
defining the manner in which their
dovλeia to Christ was to be exhibited
in action. The qualifying words ek
Yuxîs are prefixed by Syr., Æth.-
Platt, Arm., Chrys., and some recent
editors and expositors (Lachm., DeW.,
Harl., Alf., al.) to the participial
clause which follows, but more natu-
rally, and it would seem correctly con-
nected by Clarom. (where K YUXÔS
concludes the orixos), Copt., Æth.-
Pol., Syr.-Phil., Auth. (Tisch., Mey.,
Wordsw., al.), with the present parti-
cipial clause. Far from there thus
being any tautology (De W.), there
is rather a gentle climactic explanation
of the characteristics of the doûλ. Xp.;
he does his work heartily, and besides
this, feels a sincere good-will to his
master: comp. Col. iii. 23, ÈK YUXÔS
épyášeσße, which, though claimed by
De W. as supporting the other punc-
tuation, is surely more in favour of
that of the text. On the varied uses
of Yuxń (here in ref. to the inner
principle of action), see Delitzsch,
Psychol. IV. 6, p. 159 8q.
7. μετ' ευνοίας δουλ.] ' with good
will doing service;' further specifica-
tion of the nature and character of the
service; μετ' εὐνοίας implying not
merely 'lubenti animo' (Grinf. Hell.
Test.), but 'cum benignitate,' Clarom.,
'cum cogitatione bonâ,' Copt., in re-
ference to the well-disposed ('well-
affected,' Eadie) mind with which the
service was to be performed. Raphel
(Obs. Vol. II. p. 489) very appositely
cites Xenoph. Econ. p. 673 [XII. 5],
οὐκοῦν εὔνοιαν πρῶτον, ἔφην ἐγώ, δεήσει
αὐτὸν [τὸν ἐπίτροπον] ἔχειν σοὶ καὶ τοῖς
σοῖς εἰ μέλλοι ἀρκέσειν ἀντὶ σοῦ παρών.
ἄνευ γὰρ εὐνοίας τί ὄφελος κ.τ.λ. This
quotation certainly seems to confirm
the distinction made by Harl. (to
which Mey. objects) that while K
ψυχῆς seems to mark the relation of
the servant to his work, μετ' ευνοίας
points to his relation to his master: so
also the author of the Constit. Apost.
Ν. 22, εὔνοιαν εἰσφερέτω πρὸς τὸν
ÈK
EPHESIANS VI. 8, 9.
143
ὅτι ὃ ἐάν τι ἕκαστος ποιήσῃ ἀγαθόν, τοῦτο κομίσεται
παρὰ Κυριοῦ, εἴτε δοῦλος εἴτε ἐλεύθερος. 9 Καὶ οἱ κύριοι,
τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες
τα
deσπóтηy, Vol. I. p. 302 (ed. Cotel.):
see exx. in Elsner, Obs. Vol. I. p. 228.
The Atticists define evv. as both άπò
τοῦ μείζονος πρὸς τὸν ἐλάττονα and vice
versâ, evµéveia as only the former, see
Thom. Mag. p. 368 (ed. Jacobitz),
and exx. in Wetst. in loc.
The
insertion of us before r Kup. [Rec.
omits with D³EKL; mss.; Theod.,
al.] is supported by preponderant au-
thority.
8. eidótes] 'seeing ye know;' con-
cluding participial member, giving the
encouraging reason (σφόδρα θαῤῥεῖν
πeρì rîs àµoißns, Chrys.) why they
were to act with this honesty and dili.
gence. The imperatival translation,
'atque scitote' (Raphel, Annot. Vol. II.
P. 491), is not grammatically tenable
(comp. Winer, Gr. § 45. 6, p. 313), and
mars the logical connexion of the clauses.
The translation of participles, it
may be observed, must always be
modified by the context; see Winer,
Gr. § 45. 2, p. 307, but correct there
what cannot be termed otherwise than
the erroneous observation that such
participles admit of a translation by
means of relatives: the observation so
often illustrated in these commenta-
ries that a participle without the
article can never be strictly translated
as a part. with the article-appears
to be of universal application; see
esp. Donalds. Gr. § 490.
8 éáv Tɩ K.T.λ.] 'whatsoever good thing
each man shall have done;' av coa-
lescing with the relative and being in
such connexions used simply for av
both by writers in the N.T., LXX,
and late Greek generally. In the pas-
sages collected by Viger (Idiom. VIII.
6), from classical authors, dv clearly
must be written throughout; see
Herm, in loc. and Winer, Gr. § 42. 6.
obs. p. 277. The relative is separated
from Tɩ by a not uncommon 'tmesis,'
instances of which are cited by Meyer,
e.g. Plato, Legg. IX. 864 E, îv äv Tiva
kaтaßλáyŋ, [Lysias], Polystr. p. 160,
ὃς ἄν τις ὑμᾶς εὖ ποιῇ,—but here some
edd. read öтav. The reading κομιεί-
Taι [Rec. with D³EKL; most mss.;
Bas., Chrys., Theod.] is rightly re-
jected by recent editors, both on pre-
ponderant external authority, and as
derived from Col. l.c. The Toû is also
rightly struck out before Κυρίου.
τοῦτο κομ. παρὰ Κυρίου] ' this shall he
receive (back) from the Lord (Christ) ;'
'this,—and fully this,' expressed more
at length Col. iii. 24, 25. The ‘appro-
priative' middle кoμíšeσ0αι (see esp.
Donalds. Gr. § 432. bb, and § 434, P.
450) refers to the receiving back again,
as it were, of a deposit; so that in
κομιεῖται ὁ ἠδίκησε, Col. l. c. (comp.
2 Cor. v. 10), there is no brachylogy;
see Winer, Gr. § 66. 1. b, p. 547, and
compare notes in loc. The tense seems
obviously to refer to the day of final
retribution ; ἐπειδὴ εἰκός ἐστι πολλοὺς
τῶν δεσποτῶν μὴ ἀμείβεσθαι τῆς εὐνοίας
τοῖς δούλοις, ἔκει αὐτοῖς ὑπισχνείται τὴν
ἀμοιβήν, cum.
εἴτε
δοῦλος εἴτε ἐλ.] ' whether he be bond-
slave or free:' whatever be his social
condition here, the future will only
regard his moral state; μετὰ τὴν ἐν-
τεῦθεν ἐκδημίαν [ἔδειξε] οὐκ ἔτι δου-
λείας διαφοράν, Theod.
9. Kal oi Kúρɩɩ] ‘And ye masters;'
καὶ κύριοι]
corresponding duties of masters simi-
larly enunciated positively and nega-
tively (ȧviévtes Tǹν άπ.), and concluded
with a similar participial clause ex-
pressing the motive. The negative
statement of the duty is omitted in
the parallel passage, Col. iv. 1. On
the use of kai, see notes on ver. 4.
144
EPHESIANS VI. 9, 1o.
ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ Κύριός ἐστιν ἐν οὐρανοῖς καὶ
προσωπολημψία οὐκ ἔστιν παρ' αὐτῷ.
Put on the panoply
of God; arm your-
το Τὸ λοιπόν, ἐνδυναμοῦσθε ἐν Κυρίῳ
EV
selves against your spiritual foes with all the defensive portions of Christian armour and the
sword of the Spirit. Pray that we may be bold.
τὰ αὐτὰ ποιεῖτε] • do the same things
towards them;' 'evince in action the
same principles and feelings towards
them; preserve the 'jus analogum'
(Calv.) in your relations to them.' It
does not seem necessary to restrict và
αὐτὰ το μετ' εὐνοίας δουλεύειν (Chrys.),
or to ποιεῖν τὸ θέλ. κ.τ.λ. (Rück.), or,
on the other hand, to extend it to ev
άπλ., as well as to the other details
(Origen, Cram. Caten.; comp. Eadie),
the reference being rather to the
general expression of feeling, the
euvola which was to mark all their
actions, ἵνα εὐνοϊκῶς — θεραπεύσωσι,
Theodoret, or, as more correctly modi-
fied by Stier,-kupievowσi; ‘ea quæ
benevolentiæ sunt compensate,' Beng.
ἀνιέντες τὴν ἀπειλήν ] ' giving up your
threatening,' 'the too habitual threat-
ening,' 'quemadmodum vulgus domi-
norum solet,' Erasm. Paraphr. (cited
by Meyer) explanatory participial
clause (De W., here wholly miscited
by Eadie), specifying a course of ac-
tion, or rather of non-action, in which
the feeling was to be particularly ex-
hibited. As ȧπe‹λn expresses, by the
nature of the case, a certain and single
course of action, the article does not
appear to be used, as with ảdikia,
ảkoλaσía, al., to specify the particular
acts (Middleton, Art. V. I. I.), but to
hint at the common occurrence of
åж‹‹λý, see ib. V. I. 4. It is thus not
necessary to modify the meaning of
άπ. ('hardness of heart,' Olsh.): St.
Paul singles out the prevailing vice,
and most customary exhibition of bad
feeling on the part of the master, and
in forbidding this, naturally includes
every similar form of harshness.
εἰδότες ὅτι κ.τ.λ.] ' seeing ye know
that both their and your master is in
heaven;' causal participial member
exactly similar to that in ver. 8; see
notes in loc. The reading is some-
what doubtful: the order in the text
is adopted by Lachm., Tisch., and long
since by Simon Colinæus (ed. N.T.
1534) with ABD¹ (supported par-
tially by L; 6 mss., al., kal iµ. Kal
aut.); mss., Vulg., Goth., Copt., al.;
Clem., al.,—but designated by Mill,
Prolegom. p. 115, as 'argutius quam
verius.' This is not a judicious criti-
cism, for the probability of an omis-
sion of κal úµŵv, owing to homœote-
leuton, is far from small, and seems
very satisfactorily to account for the
various readings; see Meyer in loc.
(Crit. Notes), p. 239.
προσωπολημψία] respect of per-
sons;' personarum acceptio, Clarom.,
Vulg., vilja-hatþei,' Goth. : on the
meaning of this word, see notes on
Gal. ii. 6, and on the orthography,
Tisch. Prolegom. in N. T. p. XLVII.
C
10. Tò λoɩπóv] Finally,' 'as to
what remains for you to do ;' μETà TÒ'
μετὰ
διατάξαι, φησί, τὰ εἰκότα τοῦτο ἀκό-
λουθον καὶ ὑπόλοιπον, cum.: “for-
mula concludendi [see Chrys.], et ut ad
magnam rem excitandi,' Beng.; see 2
Cor. xiii. 11, Phil. iii. 1, iv. 8, 2
Thess. iii. I, and comp. notes on Phil.
1. c. On the distinction between Tò
λοιπὸν and τοῦ λοιποῦ [adopted here by
Lachm. with AB; 3 mss.; Cyr., Dam.,
---evidence obviously insufficient], see
notes on Gal. vi. 17; and between it
and tò μéλλov (merely in posterum')
the brief distinctions of Tittmann,
Synon. p. 175.
The insertion of
EPHESIANS VI. 10, 11.
145
καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. τι ἐνδύσασθε τὴν
πανοπλίαν τοῦ Θεοῦ, πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς
ἀδελφοί μου before ἐνδυν. [Rec.,
Wordsw. with KL (FG, al. omit μov);
most mss.; Syr., Copt., al.; Theod.,
al.] has the further support of A, which
adds ἀδελφοὶ after ένδ.,—but is appy.
rightly rejected by Lachm., Tisch., al.
on good external authority [BDE;
Clarom., Sang., Goth., Eth. (both)
Arm.; Cyr., al.], and as appy. alien to
the style of an Epistle in which the
readers do not elsewhere appear so
addressed; see Olsh. and Alf. in. loc.
ἐνδυναμοῦσθε] 'be strengthened ;'
[corroboremini] Syr.,—les3
definitely, 'be strong,' Auth. ; not
middle, 'corroborate vos,' Pisc., but
(as always in the N. T.) passive;
comp. Acts ix. 22, Rom. iv. 20, 2
Tim. ii. 1, Heb. xi. 34, and see Fritz.
Rom. 1. c. Vol. I. p. 245. The active
occurs, Phil. iv. 13, 1 Tim. i. 12, 2
Tim. iv. 17, in each case in reference
to Christ. The simple form [here
adopted by B; 17; Orig. Cat.] is only
found once, Col. i. 11, see Lobeck,
Phryn. p. 605.
καὶ ἐν τῷ
K. T. λ.] 'and in the power of His
might;' not an ev dià dvoîv, Beng., but
with a preservation of the proper
sense of each substantive; see notes
on ch. i. 19. This appended clause
(kal) serves to explain and specify the
principle in which our strength was to
be sought for, and in which it abided;
comp. 2 Cor. xii. 9, Iva èmɩokyvwon
ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. On the
familiar év Kuple ('in the Lord,' our
only element of spiritual life), see
notes ch. iv. I.
II. ἐνδύσ. τὴν πανοπλίαν] ' Put on
the whole armour, the panoply.' The
emphasis rests on this latter word
(Mey.) as the repetition in ver. 13 still
more clearly shows, not on ToÛ ƉEOÛ
|
L
(Harl.): 'significat debere nos ex
omni parte instructos esse, ne quid
desit,' Calv.; the term here clearly
denoting not merely the 'armatura,'
Vulg., but the 'universa armatura,'
Beza, the armour in all its parts, of-
fensive and defensive; 'omnia armo-
rum genera, quibus totum militis
corpus tegitur,' Raphel, Annot. Vol.
II. 491; see Judith, xiv. 4, πavo-
πλίας, compared with ver. 2, τὰ σκεύη
τὰ πολεμικά, and comp. παντελής παν-
oπλía, Plato, Legg. VII. 796 B. It
has been doubted whether St. Paul is
here alluding to the armour of the
Hebrew or the Roman soldier; the
latter is most probable, but both were
substantially the same : see esp.
Polyb. Hist. VI. 23, a good Art. in
Kitto, Cyclop. ('Arms, Armour'), and
Winer, RWB. Art. 'Waffen,' Vol.
II. p. 667. For a sermon on this text
see Latimer, Serm. III. p. 25 (ed.
Corrie).
eoû] 'of God;
'quæ a Deo donantur,' Zanch. ; gen.
of the source, origin, whence the arms
came (Hartung, Casus, p. 23, notes on
1 Thess. 1. 6), well expressed by
Theod. ἅπασιν διανέμει τὴν βασιλικὴν
παντευχίαν.
πρὸς τὸ δύ-
νασθαι κ.τ.λ.] * in order that ye may
be able to stand against;' object and
purpose contemplated in the equip-
ment; comp. notes on ch. iii. 4 with
those on iv. 12. The verb στήναι, as
Raphel (Annot. Vol. 11. p. 493) shows,
is a military expression, 'to stand
one's ground,' opp. to pevyew; see
esp. Kypke, Obs. Vol. п. p. 301.
The second Tρòs in this connexion
has thus the meaning adversus'
(Clarom., Vulg.), with the implied
notion of hostility ('contra'), which is
otherwise less usual, unless it is in-
volved in the verb; see Winer, Gr.
<
146
EPHESIANS VI. II, 12.
τὰς μεθοδείας τοῦ διαβόλου
12 ὅτι οὐκ ἔστιν ἡμῖν ἡ
πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς
§ 49. h, p. 361 note.
"
τὰς
|
μεθοδείας τοῦ διαβ.] ' the uriles of the
Devil,' or perhaps, as more in har-
mony with the context, the strata-
gems' (Eadie; μεθοδεῦσαί ἐστι τὸ ἀπα-
τῆσαι καὶ διὰ μηχανῆς ἑλεῖν, Chrys.) ;
the plural denoting the various con-
crete forms of the abstract singular;
see notes on Gal. v. 20. On the form
μεθοδίας, which it must be admitted is
here very strongly supported [AB'D¹
EGKL; many mss.], see notes on ch.
iv. 14.
The only reason for not ac-
cepting it is, that in cases of apparent
itacism caution is always required in
estimating the value of external evi-
dence.
12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη] |
because our struggle is not,' 'the
struggle in which we are engaged :'
reason for the special mention of the
μεθοδείας τοῦ διαβόλου, ver. II. It is
commonly asserted that the metaphor
is not here fully sustained, on the
ground that άλn (ñáλλw) is properly
'lucta;' see Plato, Legg. VII. 795 D.
As, however, we find ráλn dopós
(Eur. Heracl. 160), wáλnv µížαVTES
λóyxns (Lycophron, Cassand. 1358),
it is clear such a usage as the present
can be justified: indeed it is not un-
likely that the word (an är. Xeyóµ. in
N. T., not found in LXX) was de-
signedly adopted to convey the idea of
the personal, individualizing nature of
the encounter. The reading vuîv
adopted by Lachm. is well supported
[BD'FG; 3 mss.; Clarom., Sang.,
Aug., Boern., Syr., Goth., al.; Lucif.,
Ambrst.], but appy. less probable than
jμîv [AD³EKL; nearly all mss.;
Vulg., Copt., Syr.-Phil., al.; Clem.,
Orig., al.], for which it might have
been easily substituted as a more indi-
vidualizing address.
πρὸς
αἷμα καὶ σάρκα] ‘against flesh and
blood,' mere feeble man; où πρòs TOÙS
τυχόντας ἔχομέν φησιν, οὐδὲ πρὸς ἀν-
θρώπους ὁμοιοπαθεῖς ἡμῖν καὶ ἰσοδυνά-
μous, Theophyl.: comp. Polyænus,
Strateg. ΠΙ. 11, μὴ ὡς πολεμίοις συμ-
βάλλοντες ἀλλ' ἀνθρώποις αἷμα καὶ
σápкa exovoi [the exhortation of Cha-
brias to his soldiers], and see notes on
Gal. i. 16, where the formula is more
fully explained.
ἀλλά
There is here no ground for translating
οὐκ
oỦк ¿λλά, 'non tam . . . . quam ;'
comp. Glass. Philolog. 1. 5. 22, Vol.
I. p. 420 sq. (ed. Dathe). The nega-
tion and affirmation are both abso-
lute; non contra homines ['vasa
sunt, alius
sunt, alius utitur,' August.], sed
contra dæmones,' Cornel. a Lap. ; see
esp. Winer, Gr. § 55. 8, p. 439, where
this formula is very satisfactorily dis-
cussed, and comp. Kühner on Xenoph.
Mem. 1. 6. 2, and notes on 1 Thess. iv.
8. In those exx. where the negation
cannot, by the nature of the case, be
considered completely absolute, it will
be observed, as Winer ably shows,
that the negation has designedly a
rhetorical colouring, which, in a faith-
ful and forcible translation, ought al-
ways to be preserved without any
toning down; see Fritz. Mark, Ex-
curs. II. p. 773 sq., Klotz, Devar.
Vol. II. p. 9, 10.
πρὸς
τὰς ἀρχάς] against the principali-
ties; see esp. notes on ch. i. 23, and
observe that the same terms which are
there used to denote the classes and
orders of good, are here similarly ap-
plied to evil angels and spirits; comp.
Usteri, Lehrb. II. 2. в, p. 335.
τοὺς κοσμοκράτορας κ.τ.λ.] ' the
world-rulers of this darkness;' those
who extend their world-wide sway
over the present (comp. ch. ii. 1)
EPHESIANS
147
VI. 12.
τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τού-
του, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
spiritual and moral darkness; πolov
σκότους; ἆρα τῆς νυκτός [comp.
Wetst.]; οὐδαμῶς, ἀλλὰ τῆς πονηρίας,
Chrys., see ch. v. 8. Meyer rightly
maintains (against Harless) the full
meaning of κοσμοκρ., as not merely
'rulers' ('magnates,' Æth.), 'fairwu-
habandans,' Goth. (comp. Syr.), but
'rulers over the world,' munditenen-
tes, Tertull. (Marc. v. 18), кóσμos pre-
serving its natural and proper force.
So even in the second of the three
exx. cited by Schoettg. Hor. Vol. 1.
p. 790, out of Rabbinical writers
('qui vocem hanc, on civi-
tate suâ donarunt'), which Harl. here
adduces,-'Abraham persecutus est
quatuor ponp, sc. reges,'—the
word appears used designedly with a
rhetorical force: ex. 3 is perfectly dis-
tinct. Further exx. from later writers
are cited by Elsner, Obs. Vol. 1. p.
219. The dogmatical meaning is cor-
rectly explained by the Greek com-
mentators: the evil spirits exercise
dominion over the кóσμos, not in its
mere material nature (οὐχὶ τῆς κτίσεως
κρатоÛνтes, Theophyl.), but in its ethical
and perhaps intellectual character and
relations (ὡς κατακρατοῦντες τῶν τὰ
κοσμικὰ φρονούντων, Ccumen.), the
depravation of which is expressed by
TOÛ σK. TOÚTOV: see John xvi. 11, 8
ἄρχων τοῦ κ. τούτου, I. ib. v. 19,
8λos év tŵ Hovnpw [see notes, ver. 16]
κείται, 2 Cor. iv. 4, ὁ Θεὸς τοῦ αἰῶνος
TOÚTOV, compare John xiv. 30. On
the meanings of кóσμos, see Bauer,
de Regno Divino, III. 2, 3 (Comment.
Theol. Vol. II. p. 144, 154), and comp.
notes on Gal. iv. 3. The insertion
of τοῦ αἰῶνος before τούτου [Rec. with
D³EKL; majority of mss.; Syr.-Phil.
with an ast.; Orig., Chrys., Theod.,
al.] seems clearly explanatory, and is
rightly rejected by nearly all modern
editors.
τα πνευματικά
TĤs πovηplas] the spiritual hosts,
communities, of wickedness,' sc. cha-
racterized by essential πovηpía; gen.
of
• the
characteristic quality'
(Scheuerl. Synt. § 16. 3, p. 115,
Winer, Gr. § 34. 3. b, p. 211); Éπeldǹ
γάρ εἰσι καὶ οἱ ἄγγελοι πνεύματα,
προσέθηκε τῆς πονηρίας, Theoph.,
comp. Ecumen. in loc. Tà πνeνμа-
Tiкd are not, however, merely rà
πveúμara (Elsn. 1, comp. Syr.,Æth.),
but, in accordance with the force of
the collective neut. adject. (Bern.
Synt. VI. 2, p. 326, Jelf, Gr. § 436,
1. 8), denote the bands, hosts, or con-
fraternities of evil spirits: Winer and
Meyer aptly cite тà λŋσтρɩкά (‘robber-
hordes'), Polyæn. Strateg. v. 14. I
[τὰ δοῦλα, τὰ αἰχμάλωτα, cited by
Mey. after Bernhardy, are not fully
appropriate; see Lobeck, Phryn. p.
378]; comp. тà daiµóvia, and see esp.
Winer, Gr. § 34. 3. b. obs. 3, p. 213.
The gloss of Auth. 'spiritual wicked-
ness,' does not seem tenable, for if τà
πνευματικά be taken as the abstract
neuter (so perhaps Copt., - which
adopts the singular πνευματικὸν) ex-
pressive of the properties or attributes
(the 'dynamic neut. adj.' of Krüger,
| Sprachl. § 43. 4. 27; comp. Stier),
ὁ κ.
the meaning must be, not 'spiritales
| malignitates,' Beza, but 'spiritualia
nequitiæ,' Vulg., Clarom. (comp.
Goth.), i. e. 'spiritual elements, pro-
perties, of wickedness' (see Jelf, Gr.
§ 436, obs. 2),-
§ 436, obs. 2),—an abstract meaning
which obviously does not harmonize
with the context; see Meyer in loc.
The concrete interpretation, on the
other hand, is grammatically correct,
and far from unsuitable after the de-
fnite τοὺς κοσμοκράτορας.
ἐν
L
2
148
EPHESIANS VI. 13.
13 διὰ τοῦτο ἀναλάβετε την πανοπλίαν τοῦ Θεοῦ, ἵνα
δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα
Tŷ
εν
τοῖς ἐπουρανίοις] ' in the heavenly
regions,' 'in the sky or air;' Dobree,
Adv. Vol. I. p. 574: see notes ch. i.
20, ii. 6. Here again we have at
least three interpretations: (a) that of
Chrys. and the Greek commentators,
who give тà èπoup. an ethical refe-
rence, 'heavenly blessings;' (b) that
of Rück., Matth., Eadie, al., who re-
fer the expression to the scene, the
locality of the combat, the celestial
spots occupied by the church;' (c) the
ancient interpr. (see Jerome in loc.;
comp. Tertull. Marc. v. 18, where,
however, the application is too limited)
according to which ἐν τοῖς ἐπ. is to be
joined with τὰ πν. τῆς πον. as speci
fying the abode or rather haunt of the
тà πveνµат.; 'qui infra cælum,' Æth.
(both). Of these (a) is opposed to
the previous local interpretations of
the words, and involves an explan. of
¿v (=ůπéр, Chrys., or repl, Theod.,
wholly untenable; (b) seems vague
and not fully intelligible; (c) on the
contrary is both grammatically admis-
sible (as the clause thus presents a
single conception, 'supernal spi-
rits of evil,' see notes on ch. i. 19)
and exegetically satisfactory. The
haunt of the evil spirits was indi-
rectly specified in ch. ii. 2 as being in
the regions τοῦ ἀέρος ; here the latent
opposition, aîμa κal σàpέ (on earth)
and тà πveʊµ. (in supernal regions),
suggests a word of greater antithetical
force, which still can include the same
lexical meaning; comp. Matth. vi.
26, τὰ πετεινὰ τοῦ οὐρανοῦ. As in ch.
ii. 2 there was no reason for limiting
the term to the mere physical atmo-
sphere, so here still less need we adopt
any more precise specification of loca-
lity; see notes in loc., and comp.
generally Hofm. Schriftb. Vol. 1. p.
401 8q. The repetition of πpòs before
each of the substantives is somewhat
of a rhetorical nature, designed to
give emphasis to the enumeration; see
Winer, Gr. § 50. 7. obs. p. 374.
13. διὰ τοῦτο] • On this account,
'wherefore:' since we have such pow-
erful adversaries to contend with;
ἐπειδή φησι, χαλεποί οἱ ἐχθροί, (Ecum.
ávaλáßete]' assume,' 'take up,' not
necessarily 'to the field of battle,'
Conyb., but with simple local refe-
rence, as opposed to καTαTĺ0Eσ0αι;
ἀναλαμβ. τὰ ὅπλα κ.τ.λ. being the
technical expression: see Deut. i. 41,
Jer. xxvi. 3, Judith xiv. 3, 2 Macc. x.
27, xi. 7, and exx. in Kypke, Obs.
Vol. 11. p. 302, Elsner, Obs. Vol. I.
p. 231, and Wetst. in loc.
τῇ ἡμέρᾳ τῇ πονηρᾷ] ' in the evil
day- of violent temptation,' Fell,
Cocc. ἡμέραν πονηρὰν τὴν τῆς παρα-
τάξεως ἡμέραν καλεῖ, ἀπὸ τοῦ ἐνερ-
γοῦντος αὐτῇ διαβόλου τὸ ὄνομα τεθει-
Kús, Theodoret; Schoettgen compares
ἐν
in hora mala, quando peri-
culum nobis imminet,' Hor. Hebr.
Vol. 1. p. 793. The use of ἡμέρᾳ
rather than alŵr (Gal. i. 4) is opposed
to the interpr. of Chrys., Ecum.,
Theophyl., τὸν παρόντα βίον φησί;
and the foregoing earnest tone of ex-
hortation to the idea that any con-
solation (scil. τό βραχὺ ἐδήλωσε,
Theophyl., comp. Chrys.) was im-
plied in the use of nuépa. Still more
untenable is the view of Meyer, that
St. Paul is here specifying the day
when the last great Satanic outbreak
was to take place (comp. notes on
Gal. i. 4); the Apostle has at heart
what he knew was much more present
and more constantly impending;
'bellum est perpetuum; pugna alio
die minus, alio die magis fervet,'
EPHESIANS VI. 13, 14.
149
κατεργασάμενοι στῆναι. 14΄ στῆτε οὖν περιζωσάμενοι τὴν
ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς
εν
Beng.
ἅπαντα κατεργα
☛áµevoɩ] ‘having accomplished, fully
done all,' not merely before the fight,
Beng., but as σrîvaι ('to stand your
ground') obviously suggests, in and
appertaining to the fight; all things
that the exigences of the conflict re-
quired. The special interpr. of Ecum.
(comp. Chrys.) κατεργασ. = καταπολε-
µýσavтes, i.e. 'having overcome all,'
Auth. in Marg. (comp. Ezek. xxxiv.
4, 3, Esdr. iv. 4), though adopted by
Harl., is very doubtful; for, in the
first place, the masc. would have
seemed more natural than the neut.
άяаvта (Est., contr. De W.); and se-
condly, though катeрɣáš. оccurs 20
times in St. Paul's Epp., it is only in
one of two senses, either perficere
('notat rem arduam,' Fritz.), as here,
Rom. vii. 18, Phil. ii. 12, al., or
perpetrare ('de rebus quæ fiunt non
honeste'), Rom. i. 27, ii. 9, al.: see
Fritz. Rom. II. 9, Vol. I. p. 107, and
the numerous exx. cited by Raphel,
Annot. Vol. II. p. 495 sq. The con-
cluding orîval is, then, not 'stare
tanquam triumphatores' (Zanch. ap.
Pol. Syn., comp. even Meyer), but as
in ver. 11, ‘to stand firm' (the battle
is life-long), 'ut non cadatis aut loco
cedere cogamini,' Est.
14. σTĤTE Oûv] Stand then,' not
as in ver. 13, in the fight, but, as the
context obviously requires, ready for
the fight; 'kampffertig,' De Wette.
The several portions of the πανοπλία
are then specified in regular order;
παραθαρούνας αὐτούς, λοιπὸν αὐτούς
καὶ καθοπλίζει, Chrys.
περιζωσάμενοι τὴν ὀσφύν] having
girt your loins about;' comp. Isaiah,
xi. 5, ἔσται δικαιοσύνῃ ἐξωσμένος τὴν
ὀσφὺν αὐτοῦ, καὶ ἀληθείᾳ εἱλημένος τὰς
Tλevρás. The remark of Holz., that
the aorists are improperly used for
presents, is wholly mistaken; the dif-
ferent acts specified by the participles
were all completed before the soldier
took up his position; comp. notes on
ch. iv. 8.
It may be observed
that the girdle was no mere ornament
(Harl., comp. Eadie), but the first and
most necessary part of the equipment;
2 στρατιώτης ἄξωστος was, as Meyer
observes, a very 'contradictio in ad-
jecto.' Independently of serving to
keep the armour in its proper place, it
appears also,—except in the Homeric
age, when it formed a part of the
cuirass, and in later times, when or-
namented 'baltei' came into use
(Smith, Dict. of Antiq. Art. 'Balteus'),
to have been commonly used to sup-
port the sword; see plates in Mont-
faucon, L'Antiq. Expl. Vol. IV. I,
p. 19 sq. and Suppl. Vol. IV. p. 14
sq., Smith, Dict. Art. 'Zona,' and
Winer, RWB. Art. 'Gürtel,' Vol. I.
P. 448.
ἐν ἀληθείᾳ] with
truth,' as the girdle which bound all
together, and served to make the
Christian soldier expedite and unen-
cumbered for the fight; év being in-
strumental, or perhaps rather semi-
local, with a ref. to the cincture and
equipment; see Isaiah xi. 5 quoted
above, Psalm lxiv. 7, περιεζωσμένος ἐν
duvaσrela, and comp. Green, Gramm.
p. 289. It has been doubted (see
Ecumen, in loc.) whether by åλýleɩα
is meant what is termed objective truth
(åλýðeiα doyμáтwv Ecum. 1), i.e. ‘the
orthodox profession of the Gospel'
(Hamm. on Luke, xii. 35), or subjec-
tive truth: the latter is most probable,
provided it is not unduly limited to
mere 'truthfulness' (Chrys. 1) or sin-
cerity (Calv., Olsh.). It must be taken
in its widest sense ἀλήθ. ἐν Ἰησοῦ, ch.
150
EPHESIANS VI. 14, 15.
δικαιοσύνης,
15 καὶ ὑποδησάμενοι τους πόδας ἐν ἑτοι-
iv. 21, the inward practical acknow-
ledgment of the truth as it is in Him;
δύνῃ δὲ ὡς πρὸς τὸν Χρ. νοῆσαι, τὸν
övтws áλýleiav, Ecum.; comp. Reuss,
Théol., Chrét. IV. 16, Vol. II. p. 169.
τῆς δικαιοσύνης] of righteousness,
gen. of apposition or identity; see
Winer, Gr. § 59. 8, p. 470, comp.
Scheuerl. Synt. § 12. 1, p. 82: so simi-
larly in regard of sentiment, Isaiah,
lix. 17, καὶ ἐνεδύσατο δικαιοσύνην ὡς
θώρακα, Wisdom, v. 19, ἐνδύσεται θώ-
ρακα δικαιοσύνην. This δικαιοσύνη is not
'righteousness' in its deeper scriptural
sense, scil. by faith in Christ (Harl.),
as míoris is mentioned independently
in ver. 16, but rather Christian moral
rectitude (Mey., Olsh., Usteri, Lehrb.
Π. Ι. 2, p. 190 ; τὸν καθολικὸν καὶ
éváperov Bílov, Chrys.), or, more cor-
rectly speaking, the righteousness
which is the result of the renovation
of the heart by the Holy Spirit; see
Waterl. Regen. Vol. IV. p. 434. Eadie
presses the article, but without gram-
matical grounds; its insertion is merely
due to the common principle of corre-
see Middl. Art. III. 1. 7,
lation;
p. 36.
15. ὑποδησάμενοι τους πόδας]
'having shod your feet,' calceati
pedes,' Clarom., Vulg. It does not
seem necessary to refer this specially
to the Roman 'caliga' (Mey.; see
Joseph. Bell. Jud. VI. 1. 8), as the re-
ference to the Roman soldier, though
probable, is not certain: any strong
military sandal (Heb. ix, Isaiah
ix. 4, see Gesen. Lex. s. v.) is perhaps
all that is implied; comp. Lydus,
Synt. Sacr. III. 2, p. 46 sq.
èv éropaola] 'with the readiness;'
not 'in præparationem,' Clarom. but ‘in
præparatione,' Amit., Copt.; èv being
instrumental, or semi-local, as in ver.
14. The somewhat peculiar form
ע:
ἑτοιμασία, used principally in the
LXX and eccl. writers, denotes pro-
perly 'preparation' in an active sense
(Wisdom xiii. 12, έτοιμ. τροφῆς, Mart.
Polyc. § 18, ǎσkŋoív тe kai étoiµ.),
then 'a state of readiness,' whether
outwardly considered (Joseph. Antiq.
Χ. Ι. 2, ἵππους εἰς ἑτοιμ. παρέχειν)
or
inwardly estimated (Hippocr.
de Dec. Habitu, Vol. I. p. 74, ed.
Kühn; comp. Psalm ix. 38, Étoiµ.
καρδίας, i.ε. τὸ ἐμπαράσκευον, Chrys.),
and thence by a conceivable transition
(esp. as 37 admits both meanings,
see Gesen. Lex. s. v.), 'something
fixed, settled' (comp. Theodot. Prov.
iv. 18, ἑτοιμασία ἡμέρας = σταθερὰ
μeonußpía), and further even 'a basis,
a foundation,' Heb. ji (Dan. xi. 7,
τῆς ῥίζης αὐτῆς, τῆς ἑτοιμασίας αὐτοῦ,
compare Esra ii. 68, Psalm lxxxviii,
14).
This last meaning, however,
may possibly have originated from a
misconception of the translator (see
Holzh. and Meyer in loc.), but at any
rate is very inappropriate in this
place. There is then no reason to
depart from the more correct meaning,
'readiness,' 'preparedness' (,
Syr., 'manviba,' Goth.), not, however,
ὥστε ἑτοίμους εἶναι πρὸς τὸ εὐαγγέλιον
(Chrys.), but, as the context and meta-
phor suggest, 'ad militiam, impedi-
mentis omnibus soluti,' Calv.
τοῦ εὐαγγ. τῆς εἰρήνης] ' of the Gospel
of peace; scil. caused by the evayy.
τῆς εἰρήνης; the first gen. εὐαγγε
Xíov being that of the source or agent
(see notes on 1 Thess. i. 6, Scheuerl.
Synt. §17, p. 126), the second, eipńvns,
that of the purport and contents: com-
pare ch. i. 13, τὸ εὐαγγέλ. τῆς σωτη-
plas, where see notes, and Bernhardy,
Synt. III. 44, p. 161. The sum and
substance of the Gospel was ἡ εἰρήνη,
EPHESIANS VI. 15, 16.
151
μασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης
16 ἐπὶ πᾶσιν ἀναλα-
επι
βόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ
Peace, not with one another merely,
but with God (Est.), a peace that can
only be enjoyed and secured if we war
against His enemies: av T diaßóλ|
τῷ διαβόλῳ
πολεμῶμεν εἰρηνεύομεν πρὸς τὸν Θεόν,
Chrys. On the different terms with
which evayy. is associated in the N.T.,
see Reuss, Théol. Chrét. iv. 8, Vol. II.
p. 81.
16. ἐπὶ πᾶσιν] in addition to
all;' not, with local ref., 'super omni-
bus, quæcumque induistis,' Beng.
(comp. Goth. 'ufar all'), nor, with
ethical ref., above all,' Auth.,-but
simply in ref. to the last accompani-
ment; comp. Luke iii. 20, πроσÉŮŋке
ToÛTO ẻπì xâσl, and see Winer, Gr.
§ 48. c, p. 350. Eadie cites Col. iii.
14, ἐπὶ πᾶσι τούτοις, but neither this
passage nor Luke xvi. 26 are strictly
similar, as the addition of TOÚTOS im-
plies a reference to what has preceded,
while èπì πâow is general and unre-
stricted, and more nearly approaches
a 'formula concludendi ;' see Harl.,
and exx. collected by Wetst. on Luke
xvi. 26. In both the force of èπì is
the same, 'accession,' 'superaddition ;'
comp. Donalds. Gr. § 483. aa.
The reading v Tâσw, adopted by
ἐν πᾶσιν,
Lachm., with B; a few mss.; Clarom.;
Vulg. (appy.); Method., Greg.-Naz.;
al., has not sufficient external support,
and may have been a correction for
the ambiguous ἐπί.
Tòv Oupeóv] 'the shield,' 'scutum,'
Clarom., Vulg. The term upeos, as
its derivation suggests, is properly
anything, 'quod vicem januæ præstat'
(Homer, Od. IX. 240, 313,340), thence
in later writers (see Lobeck, Phryn.
p. 366) a large oblong or oval shield
(ολα τις θύρα φυλάττων τὸ σῶμα,
Theophyl.), differing both in form and
dimensions from the round and lighter
εν
ȧorís ('clypeus'): see esp. Polyb.
Hist. VI. 23. 2, comp. Lips. de Milit.
Rom. III. 2, and exx. in Kypke,
Elsner, and Alberti in loc. Harless
doubts whether Oupeòs was intention-
ally used instead of doπis, and cites
the very similar passage, Wisdom v.
20, λήψεται ἀσπίδα ὁσιότητα : it is
not, however, improbable that in the
time of St. Paul (perhaps 150 years
later) the distinction had become more
commonly recognized; see Plutarch,
Flamin. § 12.
τῆς πίστ
Tews] of faith;' appositional gen.
similar to δικαιοσύνης, ver. 14.
ἐν ᾧ δυνήσεσθε] with which ye will
be able;' scil. as protected by and
under cover of which (comp. ver. 16),
or, with a still more definite instru-
mental force (Goth., Arm.), as speci-
fying the defensive implement by
which the extinction of the fire-tipt
darts will be facilitated and effected;
ἡ πίστις οὖν ταῦτα σβέννυσιν, Theoph.
The future must not be unduly pressed
(Mey.); it points simply and generally
to the time of the contest, whenever
that might be the future is only 'a
conditioned present;' see Bernhardy,
Synt. X. 5, p. 377.
TоÛ πOVηрoû] 'the wicked One;'
'nequissimi,' Clarom., Vulg.; not
'evil,' Tò Tоvηpóv, but in accordance
with the individualizing and personal
nature of the conflict which the con-
text so forcibly depicts, -the Devil;
μόνον ἐκεῖνος πονηρὸς κατ' ἐξοχὴν
| λéyeral, Chrys. de Diab. 1. Vol. II.
p. 309 (ed. Ben. 1834), comp. 2 Thess.
iii. 3, 1 John v. 18, probably Matth. v.
37, John xvii. 15, al., and see Suicer,
Thesaur. s.v. Vol. II. p. 807, notes
on I Thess. l. c., and on the conflict
generally, the instructive remarks of
Mayer, Hist. Diab. § 7, p. 681 sq.
152
. 16, 17.
EPHESIANS VIVI.
βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι· 1η καὶ τὴν
περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν
comp. also Reuss, Theol. Chrét. IV.
20, Vol. II. p. 226 sq.
P.
Tà ßêλŋ Tà Tetup.] 'the fire-tipt, or
fiery darts; the addition of the
epithet serving to mark the fell nature
of the attack, and to warn the com-
batant; πEπ. dè avтà kékλŋkev dieyeípwv
κέκληκεν διεγείρων
τοὺς στρατιώτας, καὶ κελεύων ἀσφαλῶς
πepiþρátteσdai, Theodoret. Allusion
is here distinctly made to the πυρφόροι
¿ïorol, arrows, darts, &c., tipt with
some inflammable substance, which
were used both by the Hebrews
(Psalm vii. 14), Greeks (Herod. VIII.
52, Thucyd. II. 75, Arrian, Alex. II.
18), and Romans ('malleoli,' Cicero
pro Milone, 24: 'falaricæ,' Livy xxI.
8, were much larger), in sieges, or,
under certain circumstances, against
the enemy in the field; see Vegetius,
de Re Mil. IV. 18, Winer, RWB.
Art 'Bogen,' Vol. I. p. 190.
Any reference to 'poisoned' darts
(Hamm. al.) is not in accordance with
the meaning and tense of the part.
πεπυρωμένα. It may be remarked
that the art. is not found in BD¹FG,
and is rejected by Lachm.; in which
case Teπур. will become a tertiary'
predicate, and must be translated
'fire-tipt as they are,' see esp. Donalds.
Gr. § 489 sq., and comp. Winer,
Gr. § 20. 1. obs. p. 122. It seems,
however, much more probable that the
art. was omitted by an oversight, than
that the transcriber felt any grammat.
difficulty, and sought to remedy it by
insertion.
σβέσαι] στο
quench.' It seems too much to say
with Calv., 'improprie loquitur.'
That the use of oßéoai was suggested
by πeжʊρ. is not improbable; as, how-
ever, it is certain that the larger
shields, which for lightness were made
of wood, were covered with hides
πεπυρ.
(μooxeiw dépμari, Polyb. Hist. VI. 23.
3, Lips. de Milit. III. 2) and similar
materials designed to prevent the full
effect of the Beλn TeжUр., the parti-
cular verb cannot in any way be con-
sidered here as inappropriate; comp.
Arrian, Alex. II. 18.
17. καὶ τὴν κ.τ.λ.] Meyer rightly
objects to the punctuation of Lachm.
and Tisch.: a comma, or perhaps
rather a colon (Wordsw.), is here far
more suitable than a period. We
have here only one of St. Paul's rapid
transitions from the participial struc-
ture to that of the finite verb; see
Col. i. 6, and notes ch. i. 20.
Sétaσoe] 'receive,' as from Him who
furnishes the armour (ver. 13), and
whose Spirit puts in our hands the
sword; accipite, oblatam a Domino,'
Beng.
The verb is omitted
by D¹FG; Clarom.; Cypr., Tertull.,
al., and converted into décaobai by
Matth. with AD³ (E?) KL; mss.;
Cypr. (1),—but in neither case on
sufficient external evidence.
Toû σwτηplov] 'of salvation;' gen.
of apposition, as in ver. 14, 16. The
use of this abstract neuter is, with the
exception of this place, confined to St.
Luke (see Luke ii. 30, iii. 6, Acts
xxviii. 28), though sufficiently common
in the LXX; compare Isaiah lix. 17,
περικεφ. σωτηρίου,α passage to
which its present occurrence may
perhaps be referred. There is no
ground for supposing that roû owτ. is
masculine ('salutaris, sc. Christi,'
Beng.), either here or Acts 1.c., nor
can we say with Mey. that rò owτýρLOV
is any ideal possession:' in 1 Thess.
ν. 8, the περικεφαλαία is the ἐλπὶς
σwrnplas, in the present case there is
no such limitation. Salvation in Christ,
as Harl. remarks, forms the subject of
EPHESIANS VI. 17, 18.
153
·
τοῦ Πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ·
18 δια πάσης
προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν
Πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρ
faith; in faith (by grace, ch. ii. 5) it
is apprehended, and becomes even, in
a certain sense, a present possession ;
see notes, ch. ii. 8.
τοῦ
IIveúμatos] 'of the Spirit;' sc. given
by, supplied by the Spirit; the gen.
of the source or origin, as in verse 13,
τὴν πανοπλ. τοῦ Θεοῦ. The gen. is
clearly not appositional (Ecum. I.,
Theophyl. I., and even Harl., Olsh.),
as the explanatory clause would thus
be wholly out of place. Still less pro-
bable is a gen. of quality, ǹ µáxαipa
Avevμatiký (Chrys. 2), or a simple
gen. of possession, in reference to the
τιμωρητικὴ ἐνέργεια (Sever. ap. Cram.
Cat.) of the Spirit, both of which seem
at variance with the general tenor of
the passage, which represents the
'armatura' as furnished to us by God.
Thus then it is from the Spirit that
we receive the sword, that sword being
the Word of God, the Gospel (ver.
15), which is the dúvauis eoû (Rom.
i. 16, 1 Cor. i. 18) to every one who
believeth; comp. Heb. iv. 12.
18. διὰ πάσης κ.τ.λ.] * with all
(every form of) prayer and supplica-
tion praying; participial clause ex-
pressive of the manner and accom-
paniments of the action, dependent on
the principal imperative στῆτε οὖν
(Mey.), not on the subordinate aor.
imper. déçaσle, which is only a varia-
tion of the participial structure, and
with which the idea of duration
expressed in πάσης and παντὶ καιρῷ
would not be consistent. The seeming
tautology and an imaginary logical
difficulty in προσεύχεσθαι διὰ πάσης
προσ. ἐν παντὶ καιρῷ have induced
Mey. to disconnect διὰ πάσης κ.τ.λ.
and πрoσeνxóμεvol. This, though not
προσευχόμενοι.
inconsistent with the use of dià ('con-
ditio in quâ locatus aliquid facias,'
Fritz. Rom. ii. 27, Vol. 1. p. 138), is
still neither necessary nor satisfactory:
διὰ πάσης κ.τ.λ. simply and correctly
denotes the earnest (because varied)
character of the prayer (see Theophyl.);
ἐν παντὶ καιρῷ, the constancy of it
(évdeλexŵs, Theod., comp. Luke xviii.
I, I Thess. v. 17, 2 Thess. i. 11); év
IIvεúμaтι (see infra), the holy sphere
of it. Conyb. (comp. Syr., but not
Æth., Syr.-Phil.) translates the part.
as a simple imperat., and makes ver.
18 the beginning of a new paragraph;
this, however, cannot be justified;
see Winer, Gr. § 45. 6, p. 313.
It has been doubted whether there is
here any exact distinction between
πρоσενXÒ () and dénois (75).
Chrys. and Theodoret on 1 Tim. ii. 1
explain προσ. as αἴτησις ἀγαθῶν (see
Suicer, Thesaur. s.v. 1), déŋo. as vñÈp
ἀπαλλαγῆς λυπηρῶν ἱκετεία (so Grot.,
as & Ò TOU Ô Ous, but see 2 Cor.i. in)
comp. Origen, de Orat. § 33, Vol.
XVII. p. 292 (ed. Lomm.). Alii alia.
The most natural and obvious distinc-
tion is that adopted by nearly all
recent commentators, viz. that πроσ-
euxǹ is a 'vocabulum sacrum' (see
Harl.) denoting 'prayer' in general,
precatio; dénois, a 'vocabulum com-
mune,' denoting a special character or
form of it, 'petition,' rogatio; see
Fritz. Rom. x. 1, Vol. II. p. 372, and
notes on 1 Tim. l.c.
ἐν παντὶ καιρῷ] I in every season.
There is no necessity to restrict this
to 'every fitting season,' Eadie: the
mind of prayer (τὸ ὁμιλεῖν τῷ Θεῷ,
Theophyl. on 1 Thess. v. 17) is alluded
to as much as the outward act; see
Alford on Luke xviii. 1.
év IIveúµari] 'in the Spirit:' cer-
154
EPHESIANS VI. 18, 19.
19 καὶ ὑπὲρ
τερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων, 19
ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου ἐν
Εν
tainly not the human spirit ('cum
devoto cordis effectu,' Est.), nor as in
contrast to ẞarroλoyeîv (Chrys.), but,
the Holy Spirit (Jude 20), in whose
blessed and indwelling influence, and
by whose merciful aid we are enabled
to pray (Rom. viii. 15, Gal. iv. 6),
yea, and who Himself intercedes
for us (Rom. viii. 26).
els avτó] 'for this,' thereunto: scil.
τὸ προσεύχεσθαι ἐν παντὶ καιρῷ ἐν
IIveúμαTɩ. The reference is obviously
not to what follows (Holzh.), but to
what precedes. It was 'for this'
(scarcely more than 'in respect of
this,' Mey.) that the Ephesians were
to be watchful; not that all should
abide in continual prayer (Olsh.,
Harl.), for the prayer for the Apostle
(ver. 19) is to be for a different
spiritual grace, but that they them-
selves might have that grace ('ut quo-
tidie oretis,' Est.), and exercise it in
general, persistent, and appropriate
supplications for all saints.
ἀγρυπ. ἐν πάσῃ
The addition of TOûro after avrò [Rec.
with D³EKL; mss.; Chrys.- text,
Theod., al.] is rightly rejected by
Lachm., Tisch., al., with AB (D¹FG ;
avròv); Clarom., Vulg., Copt., al.,
as a mere explanatory addition:
avròs sæpius dicitur de eo de quo
cummaxime sermo est,' Kühner Xen.
Mem. III. 10. 14, comp. Matth. Gr.
§ 469. 7.
προσκαρτ. κ. τ. λ.] ' watching in all
perseverance and supplication,' ‘in
omni instantiâ et observatione,' Vulg.;
supplementary clause, specifying a
particular accompaniment to their
prayer and watchfulness in regard to
themselves, and a particular phase
and aspect which it was to assume;
"in praying for themselves, they were
uniformly to blend petitions for all
the saints,' Eadie: comp. Col. iv. 2,
γρηγοροῦντες ἐν αὐτῇ (προσευχῇ ἐν
εὐχαριστίᾳ, where ἐν εὐχ. denotes the
attendant, concomitant act, one of
the forms which προσευχή was to
The two substantives
assume.
προσκαρτ. καὶ δεήσ., though not merely
equivalent to 'precantes sedulo' (Syr.,
comp. Æth.), still practically amount
to a 'hendiadys.' According to the
regular rule, the substantive which
contains the 'accidens' ought to follow
rather than precede (see Winer, de
Hypall. et Hendiad. p. 19), still here
πроσк. so clearly receives its explana-
tion from kai denσel, that the expres-
sion, though not a strict and gram-
matical, is yet a virtual, or what
might be termed a contextual êv dià
dvoîv; see esp. Fritz. Matth. p. 857.
Оn πроσкарт. comp. notes on Col.
iv. 2.
19. Kal]' and, to add a particular
case:' on this use of κal in appending
a special example to a general classifi-
cation, see Winer, Gr. § 53. 3, p. 388,
notes on ch. v. 18, and on Phil. iv. 21.
vπÈρ èµοû] 'for me,' 'in behalf of
me.' Eadie (after Harl.) endeavours to
trace a distinction between uтèρ here,
and weρl ver. 18, as if the former was
more special and individualizing, the
latter more general and indefinite ;
'sorgt um Alle, auch für mich,' Harl.
This, in the present case, where the
two prepp. are so contiguous, is plau-
sible, but, as a general rule, little more
can be said than that unèp in its ethi-
cal sense perhaps retains some stronger
trace of its local meaning than πeρí:
see notes on Gal. i. 4, on Phil. i. 7,
and comp. Krüger, Sprachl. § 68. 28.
3.
ἵνα μοι δοθῇ λόγος]
'that there may be given to me;' parti-
cular object of the ἀγρυπν. ἐν προσ-
EPHESIANS VI. 19, 20.
155
παῤῥησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου,
Kαρт., with an included reference to
карт.,
the subject of the prayer; comp.
notes on ch. i. 17. The dolŷ, as its
position seems to indicate, is em-
phatic; it was a special gift of God,
and felt to be so by the Apostle, 'non
nitebatur Paulus habitu suo,' Beng.
The reading of Rec., dolein (which
rests only on the authority of a few
cursive mss.), would give the purpose
a more subjective reference, and re-
present the feeling of a more depen-
dent realization; compare ch. i. 17,
and see esp. Klotz, Devar. Vol. II.
p. 622, Herm. Soph. Elect. 57.
év åvol§el σtóµ.]' in the opening of my
mouth; act in which and occasion at
which the gift was to be realized, the
connexion clearly being with the pre-
ceding (Syr., Chrys., al.), not with the
following words (Auth., Kypke), and
the meaning not ad apertionem,' i.e.
'ut os aperiam' (Beza), or, in passive
reference to himself, and active to
God, ut Deus aperiat os meum'
(comp. Æth.), i.e. that my mouth
may be opened,' (a Lap., Olsh.;
comp. Psalm 1. 17), but simply 'in
the opening of my mouth' ('occasione
datâ,' Grot.), 'dum os aperio,' Est. ;
so Mey., Eadie, al.; see esp. Fritz.
Dissert. II. ad 2 Cor. p. 99 sq.
The expression ἀνοίγειν στόμα may be
briefly noticed. When not specially
modified or explained by the context
(compare 2 Cor. vi. II), it does not, on
the one hand, appear to have any pre-
lusive reference to the nature or
quality of the discourse (ovк åpa èµe-
λέτα ἅπερ
λéтα äπeр ¤λeyev, Chrys., 'ore semi-
clauso proferuntur ambigua,' Calv.),
nor, on the other, is to be considered
as merely graphic and unemphatic
(Fritz. loc. cit., and on Matth. v. 2),
but nearly always appears to specify
the solemnity of the act and the occa-
20
?
ὑπὲρ
sion; comp. Matth. v. 2, Job iii. 1,
Dan. x. 16, Acts viii. 33, and appy.
xviii. 14 [it was a grave answer before
a tribunal], and see Tholuck, Bergpr.
p. 60 sq.
бо
ἐν παρρησίᾳ
yvwploaι] 'with boldness (of speech)
γνωρίσαι]
to make known,' 'cum fiduciâ, notum
facere,' Clarom., Vulg.; specification
of the result contemplated in the gift
('ut mihi contingat Móyos, inde autem
nascatur τὸ ἐν παῤῥ. γνωρίσαι, Fritz.
ad 2 Cor. p. 100), and of the spirit by
which it was to be marked. As év
ἀνοιξ. τοῦ στόμ. hinted at the solemn
and responsible nature of the act, so
ἐν παῤῥ. refers qualitatively to the
character and spirit of the preaching;
θάρσος καὶ λόγου χορηγίαν ἵνα κατὰ τὸν
θεῖον λόγον πληρώσω τὸν δρόμον, The-
odoret. On the meaning of Tappnola,
see notes on 1 Tim. iii. 13.
τὸ μυστ. τοῦ εὐαγγελ. ] ' the mystery
of the Gospel.' The gen. is somewhat
different to τὸ μυστήρ. τοῦ θελήματος,
ch. i. 9; there it was 'the mystery in
the matter of, concerning the éλnµa,'
-gen. objecti; here it is rather the
mystery which the evayyeλ. has, in-
volves,'-gen. subjecti. The distinc-
tion between these two forms of gen.
is briefly but ably stated by Krüger,
Sprachl. § 47. 7. On the meaning of
μvστýριov, comp. notes on ch. v. 32.
The concluding words τοῦ εὐαγγελ
are omitted by BFG; Boern.; Tert.,
Ambrst., and bracketed by Lachm.,
but rightly retained by Tisch., Alf.,
Wordsw. on distinctly preponderating
evidence.
20. ὑπὲρ ου] ' in commodum
cujus,' 'to preach which.' The refe-
rence of où is doubtful; it can, how-
ever, scarcely be 'to the preceding
clause,' Eadie; for as this involves
two moments of thought, ev rapp. and
γνωρ., and as αὐτὸ would certainly seem
156
EPHESIANS VI. 20, 21.
οὗ πρεσβεύω ἐν ἁλύσει, ἵνα ἐν αὐτῷ παῤῥησιάσωμαι ὡς δεῖ
με λαλῆσαι.
I have sent Tychi-
cus to tell you of
εν
a
21 Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ' ἐμέ,
my state and to comfort you.
to have the same reference as 8, there
would be an inevitable tautology in
ἐν αὐτῷ (scil. τὸ ἐν παῤῥ. κ.τ.λ.) παρ
ῥησιάσωμαι. The reference must then
be either simply to rò củayyéλ. (Harl.)
or more probably to τὸ μυστ, τοῦ
evayyeλ. (Mey.), as this was what the
Apostle ἐγνώρισεν, and in the matter
of which he prayed for the grace of
παρρησία.
πρεσβεύω ἐν
ἁλύσει] ' I am an ambassador in a
chain,' 'in catenâ, Clarom., Vulg., but
D
H
[in catenis] Syr., and si-
milarly, Copt., Goth., Arm. [gābānok,
no sing.]; a noticeable and appy. de-
signedly antithetical collocation, ‘I am
an ambassador-in chains;' 'alias
legati jure gentium sancti et inviola-
biles,' Wetst., comp. Theoph. It
seems doubtful whether any historical
allusion to a 'custodia militaris' (Beza,
Grot.; on which see esp. Wieseler,
Synops. p. 394, note) is actually in-
volved in the present use of the sin-
gular; comp. Acts xxviii. 20, 2 Tim.
i. 16, Joseph. Antiq. XVIII. 6. 10, and
see Paley, Hor. Paul. VI. 5, Wieseler,
Synops. p. 420. As the singular is
not conclusive, being often used, es-
pecially in the case of material ob-
jects, in a collective sense (see Krüger,
Sprachl. § 44. I, 1, Bernhardy, Synt.
II. I, p. 58), and as the use of the
word in St. Paul's Epp. (here and 2
Tim. i. 16) is confined to the singular,
it seems uncritical to press the allu-
sion, though it still may be regarded
as by no means improbable: äλvous is
used in the singular (εἰς τὴν ἅλυσιν
ἐμπίπτειν), but with the article and in
a more general sense, in Polyb. Hist.
XXI. 3. 3, IV. 76. 5.
iva
|
| K.T.λ.] 'in order that I may speak
boldly;' second purpose and object of
the άγρυπνο κ.τ.λ., ver. 18. There
seems no reason to depart from the
ordinary interpr.; the second iva
κ.τ.λ. is not dependent on πρεσβ. ἐν
¿λúσeɩ (Beng.), nor subordinate to
(Harl.), but co-ordinate with iva dolŵ
(comp. Rom. vii. 13, Gal. iii. 14), and
involves no tautology. The first of
the two final sentences relates to the
gift of utterance and rapp. generally,
the second, to the gift of a conditioned
παῤῥ.,—scil. ὡς δεῖ με λαλῆσαι.
| év avrê] ‹ in it,' 'therein;' scil. ¿v tậ
μυστ. τοῦ εὐαγγελ., —— occupied with
it, engaged in preaching it.' 'Ev here
marks, not so much the (official)
sphere in which (see Rom. i. 9, λa-
τρεύω ἐν εὐαγγελίῳ), as the substratum
on which the rappηola was to be dis-
played and exercised; see Krüger,
Sprachl. § 68. 12. 6, and notes on
Gal. i. 23. It can scarcely denote the
source or ground of the app., Harl.
for, as I Thess. ii. 2, èπappnoιaσáµeða
ἐν τῷ θεῷ κ.τ.λ. (cited by Harless)
clearly shows, God was the source and
causal sphere of the app. (see notes in
loc.); the Gospel (here 'the mystery
of the Gosp.') the object in which and
about which it was to be manifested:
see exx. in Bernhardy, Synt. v. 8. b,
p. 212.
;
21. lva Sè eidîjte kal iµ.] ‘But in
order that ye also may know; transi-
tion by means of the δὲ μεταβατικόν,
see notes on Gal. i. 11, to the last and
valedictory portion of the Epistle. In
the words kai vµeîs the κal is certainly
something more than a mere particle
of transition,' (Eadie, Ruck.). It in-
disputably refers to others besides the
EPHESIANS VI. 21, 22.
157
ó
τί πράσσω, πάντα ὑμῖν γνωρίσει Τύχικος ὁ ἀγαπητὸς
ἀδελφὸς καὶ πιστὸς διάκονος ἐν Κυρίῳ,
22 ὃν ἔπεμψα
Ephesians, but who they were cannot
be satisfactorily determined. If the
Epistle to the Colossians was written
first, kal might point to the Colossians
(Harl., Einleit. p. 60, Wiggers, Stud.
u. Krit. 1841, p. 453, Meyer, Einleit.
p. 17, Wieseler, Synops. p. 432), but
as the priority of that Ep., though by
no means improbable both from inter-
nal (Neander, Planting, Vol. I. p. 329
Bohn, comp. Schleierm. Stud. W.
Krit. 1832, p. 500) and perhaps ex-
ternal considerations (see Wieseler,
Syn. p. 450 sq.), is still very doubtful
(see Credner, Einleit. § 157, Reuss,
Gesch. des N. T. § 119), this seems all
that can be said,—that the use of кai
is certainly noticeable, and not to be
explained away, and that though per
se it cannot safely be relied upon as an
argument in favour of the priority of
the Ep. to the Colossians, it still, on
that hypothesis, admits of an easy and
natural explanation. The article by
Wiggers, above referred to, though in
several points far from conclusive, de-
serves perusal.
The reading is
somewhat doubtful: Lachm. adopts
the order kal vµeîs eld. with ADEFG |
(AD¹FG 18.); Clarom., Vulg., al.;
Theod., Lat. Ff.,-but appy. with less
probability than the text, which is
found in BKL; great majority of
mss.; Syr. (both), Basm.; Chrys.,
Dam., Jerome, al., and adopted by
Tisch., and most recent editors.
Ti πρáσow] 'how I fare;' not 'quid
(in carcere) agam' (Wolf), but simply
'quid agam,' Clarom., Vulg.,—in
simple explanation of τὰ κατ' ἐμέ ; see
Arrian, Epict. I. 19, τί πράσσει Φηλι-
κίων, Elian, Var. Hist. II. 35, ήρετο,
τί πράττοι [ὁ ὑπὸ ἀσθενείας καταλη-
p0els], comp. Hor. Sat. I. 9. 4. Il-
lustrations of τὰ κατ' ἐμέ, res meas
tà
ον
(Phil. i. 12, Col. iv. 7), are cited by
Elsner, Obs. Vol. II. p. 234: see
Wetst. and Kypke.
Tú-
Xikos] Not Tuxıxós (Griesb., Tisch. ed.
7), see Winer, Gr. § 6, p. 49. Tychi-
cus was an 'Aolavós, and is mentioned
Acts xx. 4, Col. iv. 7, 2 Tim. iv. 12,
Tit. iii. 12. Tradition represents him
as afterwards bishop of Chalcedon in
Bithynia, of Colophon, or of Nea-
polis in Cyprus; see Acta Sanct. April
29, Vol. III. p. 613.
The order
γνωρίσει ὑμῖν, though found in
BDEFG; 3 mss.; Clarom., Sangerm.
Aug., Boern., Goth., al.; Ambrst.
(Lachm.), is rightly reversed by Tisch.,
Alf., Wordsw., on fair evidence [AKL;
nearly all mss.; Vulg. (Amit., Demid.,
-not Fuld), Syr.-Phil., al.; Chrys.,
Theod., al.], being not unlikely a con-
formation to Col. iv. 7.
TLOTOS] 'faithful,' trusty;' not
ἀξιόπιστος, scil. οὐδὲν ψεύσεται ἀλλὰ
πávтa åλŋ0eúσet, Chrys., Beng.; for,
as Mey. remarks, he was probably
known to the Ephesians (comp. Acts
xx. 4), though probably not to the
Colossians.
διάκονος ἐν
Kuply] 'minister in the Lord ;' Christ
was the sphere of his ministrations,
Christ's Spirit animated and actuated
his labours. It does not seem neces-
sary to refer the term diákovos to any
special ('sacrâ ordinatione diaconum
fuisse,' Est.), or any general office
('qui Evangelio navat operam,' Grot.)
in relation to the Gospel, but merely
in reference to his services to St.
Paul; see Col. iv. 7, πoròs diákovos
kal σúvdovλos, where, as Meyer and De
W. observe, the latter term is intended
to heighten and dignify the former;
comp. also 2 Tim. iv. 7.
22. ὃν ἔπεμψα πρὸς ὑμᾶς] ' whom
I have sent to you;' not 'I send'
158
EPHESIANS VI. 22, 23.
ΤΟ
πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ
παρακαλέσῃ τὰς καρδίας ὑμῶν.
Peace be to the 23 Εἰρήνη τοῖς ἀδελφοῖς καὶ ἀγάπη μετὰ
brethren, and grace
to all true Christians.
(Wordsw.),-which, though not appy.
inconsistent with the usage of the
N. T. (see Winer, Gr. § 40. 5. 2, p. 249),
does not seem accordant with the
probable circumstances. Tychicus
appears to have been sent with One-
simus to Colossæ on a special mission
(Col. iv. 8), of which the Apostle
availed himself so far as to send this
letter by him; this mission, however,
the Apostle naturally regards as an
act belonging to the past, and so pro-
bably uses ereμya in its ordinary
ELS AUTÒ TOÛTO] |
'for this very purpose, and no other,'
viz., in reference to, and further ex-
plained by what follows; not 'for the
same purpose,' Auth.; comp. Phil. i.
28, Col. iv. 8 and notes in loc.
The preposition is sometimes omitted;
see Plat. Sympos. 204 A, and Stalb. in
loc.; comp. ib. Legg. 111. 686 c, Pro-
tag. 310 E.
sense.
ἵνα γνώτε
K. T.λ.] ' in order that ye may know the
things concerning us;' obviously simi-
lar in meaning to εἰδῆτε τὰ κατ' ἐμέ,
but perhaps with a more inclusive re-
ference both to himself and those with
him.
ing of the word, see notes on ch. iv.
1, and on 1 Thess. v. 11.
23. eipńvn]' Peace,' simply; not
concordia,' Calvin, 'peaceableness,'
Hamm. (comp. eipηvevete, 2 Cor. xiii.
11), as the Epistle, though elpqvıkòs
(De Wette) in relation to the doctrinal
aspects of the union of Jews and
Gentiles (see ch. ii.), contains no spe-
cial exhortations on the subject of
concord generally. Eipývn is how-
Ειρήνη
ever no mere parting salutation
(comp. notes ch. i. 3, and on Gal. i.
3), but is in effect a valedictory prayer
for that γαληνὴ καὶ εὐδία ψυχῆς (Orig.
ap. Cram. Cat.) which was the blessed
result of reconciliation with God, and
His Spirit's special gift; see Steiger on
1 Pet. i. 2, Reuss, Théol. Chrét. IV.
18, Vol. II. p. 200 sq.
Toîs ådeλpoîs] the brethren at Ephe-
sus.' Wieseler (Synops. p. 444) refers
ἀδελφ. specially to the Jewish Chris-
tians, Távтwv to the Gentile Christians.
This is surely a very doubtful, and
even improbable interpretation; for is
it likely that, in an epistle so opposed
in its tenor to all national distinctions,
any such special recognition of their
existence would be found? Clearly of
Christian brotherhood.'
>
παρακαλέσῃ] |
'comfort,' 'consoletur,' Vulg. (comp.
Goth. 'gaþvasstjai'), here judiciously | ¿deλøol can only mean 'the whole
changed from the 'exhorte[n]tur' of
Clarom.; see Col. iv. 7. The subject |
of the παράκλησις may have been ne
offenderetis in meis vinculis,' (Beng.),
or 'ne animis deficiatis ob meas tri-
bulationes' (Est.; comp. ch. iii. 13);
so also Ecum., Theophyl. : it is
better, however, from our ignorance of
the exact state of the church to leave
the precise reference undefined, and to
extend it generally to all particulars in
which they needed it. On the mean-
ảɣáπη μerà TlOTEWS] 'love with
faith, not ἀγάπη καὶ πίστις; the
Apostle does not simply pray for the
presence of each of these graces in his
converts, for, as Olsh. correctly ob-
serves, he assumed Tloris to be there
already: what he prays for is their
co-existence. As love (not here the
divine love, Beng.) is the characte-
ristic of a true faith, the medium
by which its energy is displayed (Gal.
EPHESIANS VI. 23, 24.
159
πίστεως ἀπὸ Θεοῦ πατρὸς καὶ Κυρίου Ἰησοῦ Χρι-
στοῦ. 24 Η χάρις μετὰ πάντων τῶν ἀγαπώντων
H
•
v. 6), so here faith is represented as
the perpetual concomitant of a true
love. If it had been ἀγάπ. σὺν πίστει
it would rather have conveyed the
here scarcely realizable conception of
their coherence; compare ch. iv. 31,
πικρία . . . σὺν κακίᾳ [badness of
heart was the 'fermentum,' the ac-
tive principle]; I Cor. X. I3, CỦA TÔ
πειρασμῷ καὶ τὴν ἔκβασιν [not the one
without the other]; see Krüger,
Sprachl. § 68. 13. I. On the connexion
of love and faith, comp. Reuss, Théol.
Chrét. IV. 19, Vol. II. p. 205, and on
the whole verse, a short but not very
connected sermon of Augustine, Serm.
CLXVIII. Vol. v. p. 911 (ed. Migne).
24. ἡ χάρις] ' Grace, κατ' ἐξοχήν;
the grace of God in Jesus Christ
(Mey.). The use of the article is in
harmony with the immediately pre-
ceding and succeeding mention of
Him through whom (John i. 17) ǹ
χάρις ἐγένετο.
μετὰ πάντων
K.T.λ.] 'with all that love our Lord
J. C.; second and more general and
comprehensive form of benediction.
Meyer compares the similar maledic-
tory form in 1 Cor. xvi. 22.
brachylogical (lva (wǹvěxwow èv å¿0.,
Olsh.), abstr. for concrete-really (èv
åþláρrois, Chrys. 2) or virtually ('in
unvergänglichem Wesen,' Harl.),—we
have three probable interpr.; (a) ethi-
cal, 'sincerity,' Auth. Ver., Chrys.,
comp. I Pet. iii. 4; (b) quasi-local, in
reference to the sphere of the ἀγάπη :
comp. év érovρavíois; (c) simply quali-
tative, i.e. 'imperishableness,' Ecum.,
Mey., al. To (a) the lexical meaning
of the word is seriously opposed: see
Meyer. St. Paul's use of åp¤apoíą
is perhaps rather in favour of (b), as
in all the six other passages where it
occurs (Tit. ii. 3 [Rec.] is very doubt-
ful) åø0. refers directly or indirectly
to a higher sphere than the present ;
still as d¿ē. is anarthrous, and the ex-
planation difficult, unless the unsatis-
factory construction (B), see below, be
adopted, we decide in favour of (c),
and regard év as marking the man-
ner, or rather conditioning sphere, in
which the action takes place; comp.
esp. Tit. iii. 15. (2) Connexion: three
constructions have been suggested;
(a) with 'Ino. Xp., scil. 'Christum
immortalem non humilem,' Wetst. ;-
èv åplapoíą] 'in incorruption,' | (3) with ǹ xápis, Harl., Stier;—(7)
,.sine corruptione] Syr] ܕܠܐ ܚܒܠ
D
' in incorruptione,'] Vulg., Copt.,
'incorruptione,' Clarom., Arm., 'in
unriurein,' Goth., 'in non-interitu,'
Eth.-Platt. The connexion of this
clause and the meaning of the words
are both somewhat doubtful, and
must be noticed separately. (1)
Meaning: excluding all arbitrary in-
terpretations of the preposition, e.g.
vπéρ (Chrys. 2), diá (Theophyl.), µetá
(Theod.), eis (Beza), and all doubtful
explanations of ἀφθαρσίᾳ, whether
temporal (sc. els тòv alŵva, Matth.),
with ảyαπúvтwv, Chrys., Theod.
Of these (a) is inadmissible, being
exegetically unsatisfactory, and, on
account of the absence of the article,
grammatically suspicious; (B) is harsh,
especially in a simple benediction, on
account of the intercalation of so
many words between the nom. and
the modal factor of the sentence; (7)
is adopted by all the Greek commen-
tators, and seems most simple and
satisfactory; we translate, therefore,
'grace be with all who love our Lord
Jesus Christ in incorruption, i. e. in a
manner and in an element that knows
160
EPHESIANS VI. 24.
τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν ἀφθαρσία.
neither change, diminution, nor de-
cay; ἡ γὰρ εἰς τὸν Χρ. ἀγάπη ἀφθαρ
τος καὶ ἀμείωτος μᾶλλον δὲ καθ' ἑκάστην
ἐπιδιδούσα τὴν ἡμέραν ὠφελεν εἶναι,
Ecumen. Thus, then, this signifi
cant clause not only defines what the
essence of the ἀγάπη is, but indicates
what it ought to be,-perennial, im-
mutable, incorruptible. The con-
cluding ἀμὴν [Rec. with DEKL;
most Vv. and Ff.] is perhaps rightly
rejected by Lachm., Tisch., al. [with
ABFG ; 2 mss., Aug., Boern., Amit*.,
Tol., Basm., Eth.-Pol., and some
Ff.], as a liturgical addition.
*
TRANSLATION.
પ
M
NOTICE.
THE principles on which this translation is based are explained in
the general Preface to the commentary on the Galatians, and in the
notice prefixed to the translation of that Epistle. The English Ver-
sions with which the translation is compared, and the editions which
have been used, are the same as those used in the Translation of the
former Epistle, with this exception, that I have also made extracts
from the second edition (if indeed that be a right title) of the
Genevan Version published in 1560. My attention has been par-
ticularly called to this Version by a kind correspondent (Mr. H.
Craik), who appears to me to have so far successfully confirmed the
statements in Kitto's Biblical Cyclopædia, (Art. 'Versions') relative
to this Version, as to make it seem very doubtful whether the
edition of 1557, reprinted by Messrs. Bagster, has in any degree
the same claims to be considered THE GENEVAN VERSION, as that
published three years later. Without venturing to come to a
positive decision on a question which requires much investigation, I
have still thought it highly desirable to place before the student,
under the title of Gen. 2, extracts from this later and for a long
time popular edition, and to call attention to the apparently slender
authority of the edition of 1557 as a formal representation of the
views of the translators of Geneva. Fresh citations from the other
Versions have in a few cases been added, and some errors detected
and rectified.
THE EPISTLE TO THE EPHESIANS.
PAUL,
CHAPTER I. 1.
AUL, an apostle of Christ Jesus by the will of God, to
the saints which are in Ephesus, and to the faithful in
Christ Jesus. 2 Grace be to you, and peace, from God our
Father and the Lord Jesus Christ.
3 Blessed be God and the Father of our Lord Jesus
Christ, who blessed us with every blessing of the Spirit in
the heavenly regions in Christ: even as He chose us in
Him before the foundation of the world, that we should be
I. Christ Jesus] *'Jesus Christ,'
Auth.
In Ephesus] At
Ephesus,' Auth. and all the other
Vv.
2. And the Lord] So Wicl., Cov.,
Rhem.: 'and from the Lord,' Auth.
and remaining Vv. The prep. in such
cases as the present should certainly
be omitted, as tending to make that
unity of source from whence the grace
and peace come less apparent than
the Greek; comp. notes on Phil. i. 2.
God and the Father] So Wicl., Cov.
(Test.), Rhem.: 'the God and Father,'
Auth.; 'God the Father,' Tynd. and
remaining Vv. except Gen. 2, 'God
even the Father."
3. Blessed us] 'Hath blessed us,'
Auth. and all the other Vv. The
aorist here ought certainly to be main-
tained in translation, as the allusion
is to the past act of the Redemption.
The idiom of our language frequently
interferes with the regular application
of the rule, but it is still no less certain
that the English præterite is the
nearest equivalent of the Greek aor.,
4
see Latham, Engl. Lang. § 360, 361,
and compare Scholef. Hints (Pref.), p.
xi. It is possible that there are cases
when the English present, owing to
its expressing an habitual action
(Latham, § 573), might seem to corre-
spond to the Greek aor., but as the
iterative force of the latter tense, even
if admitted (see notes on Gal. v. 24),
seems radically to differ from that of
the Engl. pres. (the one expressing
indefinite recurrence in the past, see
Jelf, Gr. § 402. I, the other indef. re-
currence in the present), it will seem
best not to venture on any such trans-
lation.
Every blessing] So Cov.
(Test.), and sim. Tynd., Cov., Cran.,
Gen. 1: 'all,' Auth. and the remain-
ing Vv.
Of the Spirit] 'Spi-
ritual,' Auth. and all the other Vv.;
see notes. The heavenly regions]
'Heavenly places,' Auth. and all Vv.
except Rhem., 'in cœlestials.'
4. Even as] 'According as,' Auth.,
Tynd., Cov., Cran., Gen., Bish.; ‘as,'
Wicl., Cov. (Test.), Gen. 2, Rhem.
Chose] So Rhem.: ' hath chosen,' Auth.,
M 2
164
EPHESIANS I. 4-8.
5
holy and blameless before Him ; having foreordained us
IN LOVE for adoption through Jesus Christ into Himself,
according to the good pleasure of His will,
• to the praise
of the glory of His
us in the Beloved ;
6
grace, wherein He bestowed grace on
7 in whom we are having redemption
through His blood, the forgiveness of our transgressions,
according to the riches of His grace, 8 which He made to
Wicl., Coverd. (Test.), Gen. 2; 'had
chosen,' Tynd., Cran., Gen.
Blameless] 'Without blame,' Auth.,
Tynd., Cov., Cran., Gen. (both),
Bish.; 'without wemme, Wicl.;
'unspotted,' Cov. (Test.); 'immacu-
late,' Rhem. The slight change has
been made for the sake of retaining
the same translation both here and
ch. v. 27. On the distinction between
duwuos ('in quo nihil est quod repre-
hendas') and aμеμжтоs ('in quo nihil
desiderari potest'), see Tittm. Synon.
p. 29.
5. Having, &c.] Auth. and all
the other Vv. connect with the pre-
ceding verse; see notes. The parti-
ciple expresses probably a temporal
relation, after He had, &c.,' but in
so profound a subject it seems best to
retain the more undefined transl. of
Auth.
Fore-ordained] Sim.
Wicl., 'bifore ordeyned;' Tynd., Cov.,
Cran., 'ordeyned before:' 'predes-
tinated,' Auth., and sim. the remain-
ing Vv.
For adoption] 'Unto
the adoption of children,' Auth., sim.
Rhem.: well translated by Gen. (both),
'to be adopted through J. C.,' but
perhaps scarcely sufficiently literal.
Through] So Tynd. and the other Vv.
except Auth., Wicl., Bish., Rhem.,
'by.' Into Himself] 'To Him-
self,' Auth.; 'into Him,' Wicl.;
'unto Him silfe,' Tynd., Cran., Gen.
(both), Bish., Rhem.; 'in Hymselfe,"
Cov. (Test.). Whether we adopt the
translation 'into' or 'unto' matters
but little, both approximating to, but
neither fully expressing the meaning
of the inclusive eis, perhaps English
idiom ('adopt into') is slightly in
favour of the former. It seems also
best in English, for the sake of perspi-
cuity, to return to the reflexive form :
'into Him' (ed. 1), though literal,
perhaps may seem ambiguous.
6. Bestowed grace on us] 'Hath
made us accepted,' Auth. and all Vv.
except Wicl., 'hath glorified us,'
Rhem., 'hath gratified us.'
7. We are having] Auth. and all
Vv., 'we have.' In the next words
we must appy. be content to omit
(with all the Vv.) the expressive
article 'the redemption;' our idiom
seeming to require some adject., e.g.
'the promised red.,' to make the
article perfectly intelligible.
Our transgressions] 'Sins,' Auth. and
all Vv.
8. Which He made to abound]
'Hath abounded,' Auth., Bish.; 'He
shed on us aboundantly,' Tynd., and
sim. Cov.; He hath ministered unto
us abundantly,' Cran.; 'He hath been
abundant towarde us,' Gen. 2; 'He
abounded toward us,' Gen. On this
clause a friend and accurate scholar
has made the observation, that as all
verbs of the character of περισσεύω
may practically be resolved into a
verbum faciendi' with an appended
accus. elicited from the verb ('make
an abundance of'), the gen. is may
here receive a simple explanation with-
out reference to the principles of attrac-
tion. This remark appears to deserve
-
EPHESIANS I. 8-12.
165
9
⁹ having
abound towards us in all wisdom and discernment;
made known unto us the mystery of His will, according to
the good pleasure which He purposed in Himself
10 in
reference to the dispensation of the fulness of times, to
gather up again together all things in Christ, the things that
are in heaven and the things that are on earth, even in Him;
" in whom we were also chosen as His inheritance, having
been foreordained according to the purpose of Him who
worketh all things after the counsel of His will;
12 that we
should be to the praise of His glory, who have before hoped
consideration.
Discernment] 'Pru-
dence,' Auth., Wicl., Cov. (both),
Cran., Bish., Rhem.; 'perceavaunce,'
Tynd.; understanding,' Gen. (both).
The transl. 'prudence' appears to give
the word a more decided reference to
practice than the context will admit;
' understanding,' on the other hand,
is too abstract, and fails to recognise
the distinction between σúveois and
opóvnois. Perhaps the transl. in the
text, or 'intelligence,' as indicating an
application and exercise of the øρýv,
and a result of (spiritual) copía (comp.
1 Cor. ii. 13), approaches more nearly
to the true meaning of the word in
this passage.
9. The good, &c.] 'His,' Auth.
Purposed] So Wicl., Tynd., Cov.
(Test.), Rhem.: 'hath purposed,
Auth.; "had purp.,' Cov., Cran., Gen.
(both), Bish.
TO. In reference to] 'That in the
dispens.,' &c., Auth., sim. Gen.
(both), Bish.; 'to have it declared when
the tyme were full come,' Tynd.,
Cran., sim. Cov.; 'in the dispens.,
Cov. (Test.), Rhem. The translation
in the text, or with a view to' (see
notes), seems to make the meaning a
little more distinct than the more usual
'for.'
To gather up again to-
gether] So Gen., omitting up,' but
with a different turn of sentence:
'He might gather together in one,'
Auth., Gen. 2, Bish.; 'shuld be
gaddered together,' Tynd., Cov.; 'to
enstore,' Wicl.; to set up all things
perfectly,' Cov. (Test.), sim. Cran.
The things, &c.] So Cov. (Test.), and
sim. Cov., Tynd., Cran., 'both which
are in heaven and which are,' Auth.,
Bish.: the repetition which the older
translators thus preserve is perhaps
not without force in this solemn enun-
ciation of the eternal purpose of God.
II. We were also, &c.] 'Also we
have obtained an,' Auth.;
we ben
clepid bi sorte,' Wicl., sim. Cov.
(Test.), Rhem.; 'we are made heyres,'
Tynd., sim. Cran.; 'by whom also
we are come to the inheritaunce,'
Cov.; 'in whom also we are chosen,'
Gen. (both), Bish. Having been
fore-ordained] Being predestinated,'
Auth. Some of the Vv. resolve the
part. into a finite verb with the copula
(' and
were therto predestinate,'
Tynd., Cran.), others, as Gen. I,
express more fully the temporal mean-
ing (when we were'): the simpler
translation of the text (comp. Wicl.,
Rhem.), is appy. to be preferred.
His will] So Wicl., Rhem.: His own
will,' Auth. and remaining Vv.
12. Who have, &c.] 'Who first
trusted,' Auth., sim. Gen. (both);
'that had hoped bifor,' Wicl.; 'even
we whyche afore have hoped,' Cov.
(Test.), sim. Rhem.; 'we which before
believed,' Tynd., Cran., sim. Bish.
The force of the perf. part. should be
166
EPHESIANS I. 12—17.
in Christ: 13 in whom ye too, having heard the word of
truth, the gospel of your salvation,-in whom, I say, having
also believed, ye were sealed with the holy Spirit of promise,
14 which is the earnest of our inheritance, for the redemption
of the purchased possession, unto the praise of His glory.
16
15 For this cause I also, having heard of the faith which
is among you in the Lord Jesus, and the love which ye have
unto all the saints, cease not to give thanks for you,
making mention of you in my prayers; 17 that the God of
our Lord Jesus Christ, the Father of glory, would give unto
retained in transl., esp. as this can so
easily be done by the inserted 'have,'
as Cov., Rhem.; the English perfect
expresses the past in connexion, by
its effects or consequences, with the
present: see Latham, Engl. Lang.
§ 579 (ed. 3).
13. Ye too having, &c.] So with a
similarly suspended member, Rhem.,
'in whom you also, when you had
heard,' &c.: 'ye also trusted after
that, &c.,' Auth., sim. Gen. (both);
'in whom ye also (after that, &c.,
wherein ye beleved) were sealed,'
Tynd.; on whom also
on whom also ye beleved
after that,' Coverd., similarly Cov.
(Test.); we also believe forasmoch
as we have,' Cran.; 'in whom also
ye hoped after that ye heard,' Bish.
I say, having, &c.] Also after that
ye,' Auth. The change to the particip.
structure in both members seems to
make the sentence a little more distinct,
and to preserve in the latter the close
connexion of καὶ with πιστεύσαντες ;
see notes.
The] So all the
Vv. except Auth., 'that holy Spirit.'
14. Which] On the form which,'
see notes on Gal. i. 2. (Transl.).
For] So Cov. (Test.), sim. Cran.:
'until,' Auth., Gen. 2 (Gen. I, para-
phrases, that we might be fully
restored to libertie'); 'into the red.,'
Wicl.; 'to redeme the,' Tynd.; 'unto
the red.,' Bish.; 'to the red. of,'
Rhem. The transl. of Turnbull, Epp.
of Paul, p. 92, 'in the redeemed
possession,' is very insufficient and
inexact.
15. For this cause, &c.] 'Where-
fore I also after I heard,' Auth., sim.
Tynd., Bish.; wherefore,' Tynd.,
Cov. (both), Cran., Gen. 1, Bish.;
'therefore,' Wicl., Gen.
Gen. 2, Rhem.
The transl. 'for this cause' is more
consonant with the general style of
Auth. than the equally literal and
correct 'on this account,' and so sub-
stituted accordingly. 'Wherefore'
(Auth.) is rather the transl. of dió.
The faith which is among you] 'Your
faith,' Auth., Wicl., Cov. (Test.),
Rhem.; the fayth which ye have,'
Tynd., Cov., Cran., Gen. (both),
Bish.
And the love which ye
have] And love,' Auth., Tynd.,
Cran., Gen., and similarly Bish., Gen.
2, Rhem.; 'the love into,' Wicl.
17. Would give] 'May give,'
Auth., Cov. (both), Cran., Bish.;
'myght geve,' Tynd., Gen. (both),
Bish. The change in the text is made
as an attempt to express the con-
ditioned, hoped for, realization
('would please to give') expressed by
the opt. dwn; comp. Latham, Engl.
Lang. § 592, Wallis, Gramm. Angl.
p. 107. Hermann (Soph. Elect. 57)
asserts that in German the distinction
may be observed by translating the
EPHESIANS
167
I. 17-22.
you the Spirit of wisdom and revelation in true knowledge
of Him;
18 having the eyes of your heart enlightened, that
ye may know what is the hope of His calling, and what the
riches of the glory of His inheritance are among the saints,
19 and what the surpassing greatness of His power is to us-
ward who believe, according to the operation of the power
of His might, 20 which He wrought in Christ, when He
raised Him from the dead,—and He set Him on His right
hand in the heavenly regions, over above all Principality,
and Power, and Might, and Dominion, and indeed every
name that is named not only in this world, but also in that
which is to come; 22 and put all things under His feet, and
Greek subj. by the German ind. pres.,
the opt. by the German imperf. sub-
junctive. The transl. of Tynd., &c.,
though practically preserving the cor-
rect shade of meaning, violates the
law of the succession of tenses;' see
Latham, Engl. Lang. § 616.
True knowledge] "The knowledge,'
Auth. and all the other Vv.
18. Having the eyes, &c.] "The
eyes of your* understanding being
enlightened,' Auth., sim. Bish.
('lightened'); and lighten the eyes of
youre myndes,' Tynd., Cran., Gen.
I, sim. Cov.; the eyes of youre harte
beynge lyghtened,' Cov. (Test.); 'the
eies of your hart illuminated,' Rhem.
Are among] 'In,' Auth. and the other
Vv. except Tynd., Cov., Cran., 'apon
the sainctes.' It may be observed
that Tynd., Cov., Cran., Gen. (both),
similarly insert the verb immediately
before the prep., showing that they
did not consider ἐν τοῖς ἁγίοις as merely
appended to κληρονομ. αὐτοῦ; see
notes.
19. What] 'What is,' Auth. and
the other Vv. except Wicl., Rhem.,
'whyche is.'
Surpassing]
"Excellent,' Wicl.; 'passing,' Rhem.;
'exceeding,' Auth. and other Vv.
Is to us-ward] 'To us-ward,' Auth.,
Tynd., Cran., Gen. 1, Bish.; 'in to
21
us,' Wicl.; 'toward us,' Cov. (Test.),
Gen. 2, Rhem.
Operation] So
Rhem.: 'working,' Auth. and the
remaining Vv.; see notes on ch. iii. 7.
The power of His might] 'His mighty
power,' Auth., Cov., Bish., sim. Tynd.,
Cran., Gen.; 'the myght of His
vertu,' Wicl.; "the myght of His
power,' Cov. (Test.), Rhem.
20. And He set] 'And set,' Auth.:
the change in the original from the
participial structure to that of the aor.
indic. is better preserved by inserting
the pronoun.
On His right hand]
So Tynd., Cov., Cran., Bish., Rhem.,
sim. Wicl.: 'at His own right hand,'
Auth.; so also Cov. (Test.), Gen.
(both), but omit 'own.' Heavenly
regions] 'Heavenly places,' Auth.,
Gen. (both), Bish.; 'heavenli thingis,'
Wicl., Tynd., Cov. (both), Cran.;
'celestials,' Rhem.
21. Over above] Far above,'
Auth., Gen. (both), Bish.; ‘above,'
Wicl. and remaining Vv.
And
indeed] And,' Auth.; see notes.
22. Put] Hath put,' Auth.,
Tynd., Cov., Cran., Bish., Rhem.; 'hath
appointed,' Gen. (both): Wicl. alone
omits the auxiliary verb, and made
alle thingis,' &c.
And gave
HIM, &c.] 'And gave Him to be head
over all things to, &c.,' Auth., Bish.
168
II. 1, 2.
EPHESIANS I. 22, 23.
gave HIM as Head over all things to the church,
23 which
indeed is His body, the fulness of Him that filleth all
with all.
2
CHAPTER II.
AND you also being dead by your trespasses and your
sins,- ² wherein ye once walked according to the course
of this world, according to the prince of the empire of
the air, of the spirit that now worketh in the sons of
('the head'); 'and hath made Him
above all thynges, the heed of, &c.,'
Tynd., Cov., Cran.; and made Hym
heade over all the congr.,' Cov. (Test.);
'hath appointed Him aboue all thinges,
the heade of, &c.,' Gen. 1 ; 'to be the
heade of,' Gen. 2; 'and hath made
Him head ouer al the church,' Rhem.
The emphatic position of avròv in the
original should not be left unnoticed.
23. Which indeed] 'Which,' Auth.
and the other Vv. except Wicl., 'that
is.' If the distinction usually made
between 'that' and 'which' is correct,
viz. that the former is restrictive, the
latter resumptive (see Brown, Gramm.
of Grammars, II. 5, p. 293, and notes
on Col. iii. 1, Transl.), 'that' will
often be a correct translation of ris
when used differentially (see notes on
Gal. iv. 24), e.g., ή πόλις ἥτις ἐν
Δέλφοις κτίζεται : in the present case,
however, Wicl. is not correct, as τis
appears here used explicatively.
With all In all,' Auth., Cov.,
Cran., Bish., Rhem., and similarly
the remaining Vv.
CHAP. II. 1. And you also who,
&c.] And you hath He quickened
who, &c.,' Auth. The participle
Ŏvтas has been differently translated:
'whereas ye were,' Cran.; 'when ye
were,' Cov. (probably following Vulg.);
'that were,' Tynd., Gen. (both), Bish.;
'who were,' Auth. Of these the
first two though more correct in point
of grammar than Tynd., al., which
tacitly supply an article, seem scarcely
so satisfactory as the more simple
translation in the text, esp. if the pre-
sent verse be compared with verse 5.
The part. oras obviously marks the
state in which they were at the time
when God quickened them. While in
verse 5 this is brought prominently
forward by the κal; here, on the con-
trary, the xal is joined with, and gives
prominence to vuâs. In the present
case, then, a simple indication of their
state without any temporal or causal
adjunct, when,' 'whereas,' &c.,
seems most suitable to the context, as
less calling away the attention from the
more emphatic ὑμᾶς.
Byl So
Rhem.: 'in,' Auth. and other Vv.
Your trespasses, &c.] 'Trespasses and
sins,' Auth., Cov., Cran., Gen. (both),
Bish., similarly Tynd.; Wicl., Cov.
(Test.), Rhem. insert 'your' before the
first substantive only.
2. Once walked] 'In time past ye
walked,' Auth. and the other Vv.
except Wicl., 'ye wandriden sum-
tyme,' and sim. Cov. (Test.), Rhem.
Empire] 'Power,' Auth., Wicl., Cov.
(Test.), Rhem.; 'the governor that
ruleth in,' Tynd., Cran., Gen., sim.
Cov. This somewhat modern form of
expression seems the only one that
exactly represents the view taken in
the notes of the collective term
ἐξουσίας.
Of the spirit] So
Wicl., Rhem.: 'the spirit,' Auth.,
EPHESIANS II. 2-6."
169
disobedience;
3 among whom even we all once had our
conversation in the lusts of our flesh, doing the desires of
the flesh and of the thoughts, and we were children by
nature of wrath, even as the rest :- 4 but God, being
rich in mercy, because of His great love wherewith He
loved us, 5
even while we were dead by our trespasses,
quickened us together with Christ (by grace have ye been
saved), * and raised us up with Him, and made us sit with
Tynd., Cov. (Test.), Cran., Bish.;
'namely after the sp.,' Cov.; and
the sp.,' Gen. 1; even the sp.,'
Gen. 2.
Sons] So Wicl.: 'chil-
dren,' Auth. and the other Vv.
3. Even we all] Also we all,'
Auth.; 'we also had,' Tynd., Cov.,
Gen. (both); 'we all had,' Bish. Once
had our convers.] 'Had our convers.
in times past,' Auth., and sim. the
other Vv. except Wicl., 'lyueden
sumtyme;' Cov. (Test.), 'somtyme ;'
Rhem., 'conversed sometime.' This
lighter translation of Toтe seems pre-
ferable both here and in ver. 2. The
order of the Greek would seem to re-
quire 'had our conversation once,
but this would lead to ambiguity
when read in connexion with the suc-
ceeding words. Doing] So Wicl.,
Cov. (Test.), Rhem., and similarly
Cov.: 'fulfilling,' Auth., and sim. the
remaining Vv. Thoughts] Wicl.,
Cov. (Test.), Rhem.; 'mind,' Auth.
and remaining Vv.
Were,' Auth.
We were]
Children]
'The children,' Auth. and all other
Vv. except Wicl., 'the sons.'
By nature of wrath] 'By nature the
children of wrath,' Auth., and sim.
all other Vv. All attempts to ex-
plain away the simple and ordinary
meaning of these words must be,
somewhat summarily, pronounced as
both futile and untenable. Such a
translation as 'children of impulse'
(Maurice, Unity, p. 538), has only to
be noticed to be rejected. The sub-
stantive opyn is used in thirty-four
other places in the N. T., and in none
does it appear even to approach to
the meaning thus arbitrarily assigned
to it.
The rest] So Rhem.:
others,' Auth., Gen. 2; 'other
men,' Wicl.; 'other,' Tynd. and the
remaining Vv.
4. Being rich] 'Who is rich,'
Auth.; that is,' Wicl.; 'which is,'
Tynd. and the remaining Vv.
Because of] 'For,' Auth., Wicl., Cov.
(Test.), Cran., Bish., Rhem.; 'through,'
Tynd., Cov., Gen. (both).
5. While] 'When,' Auth. and all
Vv. The change is only made to
express more forcibly the existing
state; see notes.
By our tres-
passes] Similarly Tynd., 'by synne ;'
Cran., Gen. (both), Bish., Rhem., 'by
synnes;' Cov. (Test.), 'thorow synnes:"
'in sins,' Auth., Wicl., Cov.
Quickened] So Wicl., Cran., Rhem.;
'hath quickened,' Auth. and the re-
maining Vv.
Have ye been]
'Ye are,' Auth. On the simplest
practical rule of choosing between
'am' and 'have been' in the transla-
tion of the Greek perf. pass., see
notes on Col. i. 16 (Transl.). 'Are'
might indeed still be retained on the
ground that 'am' with the part. does
involve an essentially past element
(Latham, Eng. Lang. § 568), still the
change seems a little more in har-
mony with the context.
6. Raised] So Wicl., Cran., Rhem.:
'hath raised,' Auth. and the remain-
170
EPHESIANS II. 6-II.
Him in the heavenly regions, in Christ Jesus;
7 that He
might shew forth in the ages that are coming the exceeding
riches of His grace in kindness toward us in Christ Jesus.
* For by GRACE have ye been saved through faith; and this
cometh not of yourselves, the gift is God's; ⁹ not of works,
that no man should boast: 10 for His workmanship are we,
created in Christ Jesus for good works, which God before
prepared that we should walk in them.
9
¹¹ Wherefore remember, that aforetime ye, Gentiles in
the flesh, who are called the Uncircumcision by the so-called
ing Vv.
Sit
Up with Him] So
Cov. (both), Rhem.: 'up together,'
Auth. and the remaining Vv. except
Wicl., which omits 'up.'
with Him] So Cov. (Test.), Rhem.:
sit together,' Auth. and the remain-
ing Vv. except Cov., 'set us with
Him.'
The heavenly regions]
'Heavenly places,' Auth.; sim. Gen.
(both), the heavenly places:' 'he-
venly thingis,' Wicl., Tynd., Cov.
(both), Bish.; among them of hea-
ven,' Cran.; 'the celestials,' Rhem.
7. That He might, &c.] So, as to
order, Wicl., Tynd., Gen. (both),
Rhem.: 'that in the ages to come
He might,' Auth., and sim. Cov.
(both), Cran., Bish. That are coming]
'To come,' Auth. and the other Vv.
except Wiclif, ' above comyng,'
Rhem. 'succeeding.' Shew forth]
'Shew,' Auth. and all the other Vv.
In kindness] So Tynd., Cov., Cran.:
'in His kindness,' Auth., Gen. (both),
Bish.;
'in goodness,' Wicl., Cov.
(Test.); 'in bountie,' Rhem.
In] So all the Vv. except Auth., Cran.,
Bish., 'through.'
8. Have ye been]
see notes on ver. 5.
'Are ye,' Auth.:
And this cometh]
Sim. Wicl.: 'and that not,' Auth.
and all remaining Vv. It does not
seem necessary to change of' into
'from,' the former being frequently a
very suitable translation of èк; see
notes on Gal. ii. 16.
The
gift is God's] 'It is the gift of God,'
Auth. and all the other Vv. The
emphasis is maintained, appy. more
in accordance with English idiom, by
placing the gen. at the end rather
than at the beginning.
9. That no man] So Wicl., Rhem.:
'lest any man,' Auth. and the re-
maining Vv.
IO. His workmanship are we] 'We
are His workmanship,' Auth., Tynd.,
Cov. (both), Cran., Gen. (both), Bish.;
we ben the makynge of Hym,' Wicl.;
we are His work,' Rhem. The em-
phatic position of auroû should not
be neglected.
For good, &c.]
'Unto,' Auth., and the other Vv.
except Wicl., Cov. (Test.), Rhem.,
'in.'
Prepared] So Cov.
(Test.), but omits 'before;' sim.
Rhem., but inserts 'hath:' 'hath be-
fore ordained,' Auth., and sim. re-
maining Vv.,some of which, Wicl., Gen.
(both), omit 'before, 'some hath,' Tynd.,
Cov., some both words, as Cran., Gen.
II. That aforetime] * That
ye
being in time past,' Auth. This trans-
lation of Toτè (Cov.) is perhaps a little
simpler than that of Auth. (and re-
maining Vv. except Wicl., Cov. (Test.),
Rhem., 'sumtyme'), and serves equally
well to keep up the antithesis between
ποτὲ and τῷ καιρῷ ἐκείνῳ in ver.
By the so-called, &c.]
'By that which is called the circum-
cision,' Auth., and similarly all Vv.
12.
EPHESIANS II. 11-16.
171
12 that ye
Circumcision, performed by hand in the flesh,—
were at that time without Christ, being aliens from the
commonwealth of Israel, and strangers from the covenants
of the promise, having no hope, and without God in the
world: 13 but now in Christ JESUS ye who once were far off
are become nigh by the blood of Christ. 14 For HE is our
Peace, who made both one, and broke down the middle wall
of the partition— 15 to wit, the enmity-in His flesh, having
abolished the law of commandments expressed in decrees;
that He might make the two in Himself into one new man,
so making peace, 16 and might reconcile again both of us in
one body unto God by the cross, having slain the enmity
Performed by hand] So, as to order,
Wicl., 'made bi hand in fleisch;' Cov.
(Test.), 'made wyth the hande in the
flesh' in the flesh made by hands,'
Auth., sim. Gen. 2, Bish.; ' which
circumcision is made by hondes,'
Tynd., Cran., sim. Cov.; and which
is made by handes,' Gen. 1. The
transposition in the text seems desi-
rable as precluding any connexion of
ἐν σαρκὶ with λεγομένης, the error of
Tynd., Cran., and most of the other
Vv.; 'made with the hande,' Cov.,
and sim. remaining Vv.
12. Ye were at that time] So Tynd.,
Gen. (both), sim. Wicl., Rhem.: 'at
that time ye were,' Auth. and the
remaining Vv. except Cov., 'that ye
at the same time were.'
The
promise] So Cran., *Coverd. (Test.),
*Rhem.: 'promise,' Auth. and the
remaining Vv.
13. Once were] So Gen. (both):
'sometimes,' Auth. and the remain-
ing Vv. except Tynd., 'a while agoo;'
Cov., 'aforetyme.'
Are become]
‘Are made,' Auth., and all the other
Vv. The change, however, seems
desirable, if only to obviate the sup-
position that ἐγενήθητε is here used
with a passive force; see notes on
ch. iii. 7. The aorist cannot be pre-
served in English when in association
with the particle of present time
(vvv); comp. notes on ch. iii. 5.
14. Made-broke] 'Hath made...
hath broken,' Auth., and sim. the other
Vv. except Wicl., 'made...and unbin-
dynge;' Rhem., 'hath made... and
dissolving.' The partition] So
Rhem., and sim. Gen. (both): 'parti-
tion,' Auth.; the myddel-walle,'
Wicl.; 'that was a stoppe bitwene
us,' Tynd., Cov., Cran., Bish.
15. To wit the enmity, &c.] 'Having
abolished in His flesh the enmity
even,' Auth., and similarly as to con-
nexion the other Vv. except Wicl.,
Cov. (Test.), Rhem., which separate
ἐν σαρκὶ from καταργήσας, and appy.
connect it with τὴν ἔχθραν ; see notes.
Expressed in decrees] Similarly Cov.
(Test.), Rhem.: 'contained in ordi-
nances,' Auth., Bish. 'maundemen-
tis, bi domes,' Wicl.; which standeth
in ordinances,' Gen. 2. That he
might make, &c.] Similarly Cov. (both),
Rhem.: for to make in Himself of
twain,' Auth., and similarly Tynd.,
Cran., Gen. (both); that he make
two in Hym Silf into a newe man,'
Wicl.; 'for to make of twaine one
new man in Hymselfe,' Bish.
16. And might] And that He
might,' Auth.
Reconcile again]
'Reconcile,' Auth. and the other
172 EPHESIANS II. 16—22.
III. 1, 2.
thereby. 17 And He came and preached peace to you which
were afar off, and peace to them that were nigh;
18 since
through Him we both in one Spirit have our admission
unto the Father. 19 So then ye are no more strangers and
sojourners, but ye are fellow citizens with the saints, and
of the household of God, 20 built up upon the foundation of
the apostles and prophets, Jesus Christ Himself being the
chief corner stone; 21 in whom all the building being fitly
framed together groweth unto an holy temple in the Lord;
22 in whom ye also are builded together for an habitation of
God in the Spirit.
CHAPTER III.
For this cause I Paul, the prisoner of Christ Jesus for you
Gentiles,- "if indeed ye have heard of the dispen-
sation of the grace of God which was given me to you-
Vv.
Both
In one
Cov.
one
v.; see notes in loc.
of us] 'Both,' Auth.
body unto God] Similarly Wicl.,
(Test.), Rhem.: 'unto God in
body,' Auth. and remaining Vv.
17. And He came] And came,'
Auth. and the other Vv. except Wicl.,
Coverd. (Test.), and He comynge ;'
Rhem., and coming He.'
peace to] * And to,' Auth.
And
18. Since] For,' Auth. and all
the other Vv.
We both, &c.]
We both have access by one Spirit,'
Auth.; han nyg comynge,' Wicl.;
'have an open waye,' Tynd., Gen. 1;
'an intraunce,' Cov. (Test.), Cran.,
Gen. 2, similarly Cov.; 'we have both an
entrance,' Bish. ; 'have accesse,' Rhem.
19. So then] 'Now therefore,'
Auth. and the other Vv. except Wicl.,
'therefor now ;' Coverd. (Test.), 'ther-
fore;' Rhem., 'now then.'
Sojourners] Foreigners,' Auth. and
the other Vv. except Wicl., Cov.
(both), 'straungers.'
are] *But,' Auth.
But ye
20. Built up] 'And are built,'
Auth. and the other Vv. except Wicl.,
'aboue bildid;' Cov. (both), Rhem.,
'built.'
2T. All the building] So 'Auth.,
Gen. (both), Bish. ; 'eche bildynge,'
Wicl.; 'every bildynge,' Tynd., Cov.
(both); what buildyng so ever,'
Cran.: see notes.
Being fitly]
'Fitly,' Auth.
22. In the Spirit] So Wicl., Tynd.,
Coverd. (both), Rhem.: 'through the
Spirit,' Auth., Cran., Bish.; 'by the
Spirit,' Gen. (both).
CHAP. III. 1. Christ Jesus] 'Jesus
Christ,' Auth. and other Vv., but
without any difference of reading in
the Rec. Text.
2. If indeed] 'If ye,' Auth.,
Tynd., Cran., Gen. (both), Bish.;
'if netheless,' Wicl.; 'accordinge
as,' Cov.; 'if so be that,' Cov.
(Test.); if yet,' Rhem. Which,
&c.] It is nearly impossible (without
paraphrase) to imply that which'
refers to 'grace:' in the original
edition 'God' was followed by a
Was given] 'Is given,'
Auth, and all the other Vv.
comma.
EPHESIANS III. 2-7.
173
ward;
3 how that BY REVELATION the mystery was made
known unto me, as I have before written in few words;
4
5
* agreeably to which, when ye read, ye can perceive my un-
derstanding in the mystery of Christ, which in other gene-
rations was not made known unto the sons of men, as it
hath now been revealed unto His holy apostles and prophets
by the Spirit; to wit, that the Gentiles are fellow-heirs,
and of the same body, and joint-partakers of the promise, in
Christ Jesus, through the Gospel ; whereof I became a
grace of God, which
6
minister, according to the gift of the
was given unto me according to the operation of His power.
3. The mystery, &c.] * He made
known unto me the mystery,' Auth.
As I have before written] 'As I wrote
afore,' Auth., Cran., Bish.; wrote
above,' Tynd., Cov., Gen. (both), and
similarly Wicl.
"
4. Agreeably to which] 'Whereby,'
Auth. and the other Vv. except Wicl.,
as; Cov. (Test.), 'like as;' Rhem.,
'according as.' Can] May,'
Auth. and all the other Vv., but per-
haps not with perfect exactness; the
rule apparently being, may et can
potentiam innuunt, cum hoc tamen
discrimine, may et might vel de jure
vel saltem de rei possibilitate dicuntur,
at can et could de viribus agentis,'
Wallis, Gramm. Angl. p. 107.
Perceive my understanding] So Cov.:
'understand my knowledge,' Auth.,
Cran., Bish.; 'know myne under-
stondynge,' Tynd., Gen. (both); 'un-
durstonde my prudence,' Wicl., Cov.
(Test.); 'und. my wisdom,' Rhem.
5. Generations] So Wiclif, Cov.
(Test.), Rhem.: 'ages,' Auth., Gen. 2,
Bish.; 'tymes passed,' Tynd. and
remaining Vv.
It hath now
been] 'It is now,' Auth. and the other
Vv. except Rhem., 'now it is.' This
is a case where the strict translation
cannot be maintained: in English the
aorist has no connexion with pres.
time (Latham, Engl. Lang. § 579), and
therefore cannot here properly be
connected with vûv; in Greek this is
possible, from the greater temporal
latitude of the tense; comp. notes on
1 Tim. ch. v. 15 (Transl.).
6. To wit, that] Similarly Coverd.,
'namely, that:''that,' Auth. and the
remaining Vv. except Rhem. (which
is excessively harsh), the Gentiles to
be, &c.' Are] So Wicl., Cov.
(Test.): 'should be,' Auth. and the
remaining Vv. except Rhem., supr.
Joint-partakers] Sim. Cov.
(Test.), 'lyke partakers :' 'partakers,'
Auth, and the remaining Vv. except
Wicl., 'parteneris to gidre;' Rhem.,
'comparticipant.'
cit.
The promise]
Christ
Through]
* His promise,' Auth.
Jesus] * Christ,' Auth.
So Cov. (Test.): 'by,' Auth., Wicl.,
Cov., Gen. 2, Bish., Rhem.; 'by the
meanes of,' Tynd., Cran., Gen. 1.
7. I became] *I was made,'
Auth.
Which was given] Sim.
Wicl., Coverd. (both), Cran., Rhem.,
'which is given:' Auth. and remain-
ing Vv., 'given.'
According
to] So Cov., Rhem.: 'by,' Auth.,
Wicl. ;' thorow,' Tynd., Gen. (both);
'after the,' Cov. (Test.), Cran., Bish.
Operation] So Rhem.: 'effectual work-
ing,' Auth.; 'worchynge,' Wicl. and
all the remaining Vv. This word is
always difficult to translate: 'effec-
174
EPHESIANS III. 8-13.
8 Unto me, who am less than the least of all saints, was this
grace given, to preach among the Gentiles the unsearchable
riches of Christ,
⁹ and to make all men see what is the dis-
pensation of the mystery, which from the ages hath been hid
in God, who created ALL THINGS; 19 to the intent that now
unto the Principalities and the Powers in the heavenly re-
gions, might be made known through the church the mani-
fold wisdom of God, "according to the purpose of the ages
which he wrought in Christ Jesus our Lord; 12 in whom we
have our boldness and our admission, in confidence, through
the faith in Him.
13 Wherefore I entreat you not
to lose heart in my tribulations for you, seeing it is your
glory.
tual working' is perhaps too strong;
'working' alone is appy. too weak.
Perhaps the term in the text as mark-
ing a more formal nature of working
is slightly preferable; comp. notes on
2 Thess. ii. II, where, however, the
present translation would seem less
suitable.
8. Was this] 'Is this,' Auth. and
all the other Vv.
To preach]
So Wicl., Cov. (Test.), sim. Rhem.:
'that I should preach,' Auth. and all
the remaining Vv. The change is
made to preserve a similar translation
of the two infinitives; see Scholef.
Hints, p. 100.
*
9. Dispensation] Fellowship,'
Auth.
From the ages] 'From
the beginning of the world,' Auth. and
the other Vv. except Wicl., Rhem.,
'fro worldis,' and Cov. (Test.), 'sence
the worlde beganne.'
All things]
"All things by J. C.,' Auth.
10. The powers] Powers,' Auth.
and the otherVv. except Wicl., Rhem.,
The heavenly re-
'potestatis."
gions] Heavenly places,' Auth., Gen.
(both); 'hevenly thingis,' Wicl., Cov.
(Test.), Cran., Bish.; 'in heven,'
Tynd., Cov.; 'in the celestials,' Rhem.
Might be made known] 'Might be
known,' Auth, and the other Vv. ex-
cept Wicl., 'beknowun;' Rhem., 'may
be notified.'
Through] 'By,'
Auth. and all the other Vv.
11. Purpose of the ages] 'Eternal
purpose,' Auth. and the other Vv.
except Wicl., 'ordenaunce of worldis,'
and Rhem., 'prefinition of worldes.'
Wrought] So Cran., Gen. (both), Bish.:
'purposed,' Auth., Tynd.; 'made,'
Wicl,, Rhem.; 'hath shewed,' Cov.
(both).
12. Our boldness] 'Boldness,'
Auth.
Our admission] 'Ac-
cess,' Auth., Rhem.; 'intraunce,' Cov.
(both), Cran., Gen. (both), Bish.
In confidence] So, as regards the prep.,
Wicl., Cov. (both), Phem., Bish.:
with,' Auth., Cran., Gen. (both).
The words προσαγωγὴν ἐν πεποιθήσει
are joined together by Tynd. and appy.
all Vv. except Wicl. and Auth. (orig.
ed.).
13. I entreat you, &c.] 'I desire
that ye faint not,' Auth., Gen. 2,
Bish., and similarly the remaining
Vv. except Wicl., 'axe that ye faile
not.'
Seeing it is, &c.]
'Which is,' Auth. and all the other
Vv.
14. The Father] 'The Father* of
our Lord Jesus Christ,' Auth.
EPHESIANS III. 14-21.
175
IV. I.
14 For this cause I bow my knees unto the Father, 15 from
whom every race in heaven and on earth is thus named,
16 that He would grant you, according to the riches of His
glory, to be strengthened with might through His Spirit into
the inner man, 17 so that Christ may dwell in your hearts by
faith,—18 ye having been rooted and grounded in love,—that
ye may be fully able to comprehend with all saints what
is the breadth, and length, and depth, and height, 19 and to
know the love of Christ which passeth knowledge, that ye
may be filled up to all the fulness of God.
20 Now unto Him that is able to do beyond all things,
abundantly beyond what we ask or think, according to the
power that worketh in us, 21 unto Him be glory in the
church, in Christ Jesus, to all the generations of the age of
the ages.
Amen.
CHAPTER IV.
I EXHORT you therefore, I the prisoner in the Lord, that ye
15. From] 'Of,' Auth., Gen., Bish.,
Rhem. Every race] 'The whole
family,' Auth., Gen. (both); 'eche
fadirheed,' Wicl., similarly Coverd.
(Test.); 'which is father over all that
ys called father,' Tynd., Cran., sim.
Cov.; all the familie,' Bish.; ‘al pa-
ternitie,' Rhem. On the difficulty of
properly translating this clause, see
Trench on Auth. Ver. ch. 1. p. 26 (ed. 2).
And on earth] 'And earth,' Auth.
Is thus named] 'Is named,' Auth.
The word thus is introduced only to
make the paronomasia in the original
a little more apparent.
16. Through] 'By,' Auth. and all
the other Vv.
Into] 'In,'
Auth. and all the other Vv.
17. So that] 'That,' Auth. and the
other Vv. except Rhem., 'Christ to
dwel, &c.'
•
18. Ye having been, &c.] Similarly
Cov. (Test.), Rhem.: that ye being,'
Auth. and the remaining Vv., except
Wicl. which omits 'being.'
That ye may be fully able] 'May be
able,' Auth., and sim. all the other Vv.
19. May] So Cov. (both), Gen.
(both), Rhem.: 'might,' Auth., Tynd.,
Cran., Bish.; change made to avoid
the violation of the law of 'succession
of tenses;' see Latham, Engl. Lang.
§ 616.
Up to] 'With,' Auth.
and the other Vv. except Wicl., 'in;'
Cov. (Test.), 'into;' Rhem., 'unto.'
20. To do beyond, &c.] 'To do ex-
ceeding abundantly above all that,
&c.,'Auth. and the other Vv. except
Wicl., 'more plenteously than we
axen; Cov. (Test.), Rhem., 'more
abundantly than we desire.'
21. In Christ Jesus] 'By J. C.,'
Auth., Cran., Gen. (both), Bish.; ‘and
in J. C.,' Wicl., Cov. (Test.), Rhem.;
'which is in,' Cov.
To all the
generation, &c.] 'Throughout all ages,
world without end,' Auth., Bish., sim.
Rhem.; 'to alle the generaciouns of
the worldis,' Wicl.; thorow out all
gen. from tyme to tyme,' Tynd., Cran.;
'throughout all gen. for ever,' Gen.
(both).
CHAP. IV. 1. I exhort you, &c.]
176
—10.
EPHESIANS IV. I.
1-10walk worthy of the vocation wherewith ye were called,
2 with all lowliness and meekness, with longsuffering, for-
bearing one another in love; 3 striving to keep the unity of
the Spirit in the bond of peace. 4 There is one body, and
one Spirit, even as ye were called in one hope of your call-
ing; one Lord, one faith, one baptism; one God and
Father of all, who is over all, and through all, and in all.
5
6
' But unto each one of us the grace which he has was
given according to the measure of the gift of Christ.
› Wherefore He saith, When He ascended up on high, He
led captivity captive, He gave gifts unto men. 9 Now that
He ascended, what doth it imply but that He also descended
into the lower parts of the earth? 10 HE THAT descended,
He it is that ascended up above all the heavens, that He
'I, therefore, the prisoner, &c., be-
seech you that,' Auth., and in similar
order all the other Vv. It seems,
however, desirable to maintain the
emphatic collocation ('ad excitandum
affectum, quo sit efficacior exhortatio,'
Est.) of the original. There is some
variation in the translation of παρα-
kaλŵ. The translation in the text is
found in Tynd., Cov., Cran., Bish.:
'beseech,' Auth., Wicl., Cov. (Test.),
Rhem.; 'praye,' Gen. (both).
In the Lord] So Coverd. (both), Gen.
(both), Bish., Rhem.: of the Lord,'
Auth., Cran.; 'for the Lord,' Wicl.;
'for the Lordes sake,' Tynd.
Were called] Are called,' Auth. and
all the other Vv.
3. Striving] 'Endeavouring,' Auth.
The present current use of the verb
' endeavour' seems to fall so short
of the real meaning of σπουδάζειν as
to warrant the change in the text or
the adoption of being diligent'
(Tynd., Cran.), using diligence,'-
terms more clearly indicative of the
σтоνon and zeal that was evinced in
the matter; see Trench on Auth. Ver.
ch. III. p. 43.
4.
There is, &c.] It can scarcely
be doubted that the Auth. is right in
retaining (after Gen. 1, 2) this asser-
tory form. Some of the older Vv.,
Wicl., Cov. (both), Bish., supply no-
thing; others, Tynd., Cran., supply
the participle being one body, &c.,'
both of which forms fail to convey
the force of the original; see notes.
Were called] Are called,' Auth. and
all the other Vv.
6. Over] So Rhem.: 'above all,'
Auth. and all the remaining Vv.
In all] In *you all,' Auth.
7. Each one] Sim. Wicl.: 'every
one,' Auth. and the remaining Vv.
This change seems desirable to avoid
a confusion with the usual translation
of παντί. The grace which, &c.]
'Is given grace,' Auth. and the other
Vv. except Wicl., 'grace is gouun.'
8. He gave] *And gave,' Auth.
What doth it imply] 'What is it,'
Auth., Cov. (both), Gen. 2, Rhem.;
'what meaneth it,' Tynd., Cran.,
Gen. I.
Descended] Descended
*first,' Auth.
10. He it is] So Wicl.:
same also that,' Auth.
'Far above,' Auth.
is the
Above]
The hea-
vens] So Cov. (Test.), Rhem.: 'heavens,'
Auth. and the remaining Vv.
EPHESIANS IV. 10-14.
177
11 And Himself gave
might fill all things.
some to be Apostles; and some, Prophets; and some, Evan-
gelists; and some, Pastors and Teachers; 12 with a view to
the perfecting of the saints, for the work of ministration, for
the building up of the body of Christ; 13 till we all arrive at
the unity of the faith and of the true knowledge of the Son
of God, unto a full-grown man, unto the measure of the
stature of the fulness of Christ: 14 that we may no longer
be children, tossed to and fro and borne about by every wind
of doctrine, in the sleight of men, in craftiness tending to the
11. Himself] He,' Auth., Wicl.,
Rhem.; and the very same,' Tynd.,
Cran.; 'and the same,' Cov. (both);
'He therefore,' Gen. (both).
To be Apostles] So Cov. (both), Gen.
(both): 'some,' Auth., Wicl., Bish.,
Rhem.; 'made some,' Tynd., Cran.
The insertion of the words in italics
seems necessary to make the sense
perfectly clear.
12. With a view to] 'For,' Auth.,
Coverd. (Test.), Gen. 2.; 'to the ful
endynge,' Wicl.; that the sainctes
might have all things,' Tynd.; 'wher-
by the sayntes mighte be coupled
together,' Cov.; 'to the edifyeng,'
'to the edifyeng,'|
Cran.; 'that the sainctes might be
gathered together,' Gen. 1; 'to the
gathering togeather, Bish.; 'to the
consumination,' Rhem.
Of
ministration] So Bish.: 'of the mi-
nistry, Auth.; 'of mynsteri,' Wid.;
'work and minystracyon,' Cran.
For the building up] 'For the edify-
ing,' Auth., Cov. (Test.); to the
edifying,' Tynd., Cov.; 'even to the
edifying,' Gen. I; 'edification,' Gen.
2; 'unto the edifying,' Bish., Rhem.
This translation is perhaps slightly
preferable to that of Auth. and to
that adopted in ed. 1 ('edification'),
as both verb and substantive are now
commonly associated with what is
simply instructive or improving, with-
out necessarily suggesting the wider
sense which seems to prevail in the
N
present passage. The article is re-
quired by the principles of English
idiom, though confessedly thus not in
exact harmony with the Greek.
13. Arrive at] 'Come in,' Auth.;
'rennen into,' Wicl.; 'growe up
unto,' Tynd., Gen. I; come to,'
Cran.; 'al meete together (in the
&c.), unto,' Gen. 2; 'meete together
into,' Bish.; 'meete al into,' Rhem.
The true knowledge] 'The knowledge,'
Auth.: the other Vv. omit the article.
Full-grown] 'Perfect,' Auth. and the
other Vv.
14. May, &c.] Henceforth be no
more,' Auth.
Borne about by]
'Carried about with,' Auth. and the
other Vv. except Wicl., 'borun aboute
with;' Tynd., 'caryed with.'
In-in] So Wicl., Coverd. (Test.),
Bish., Rhem.: 'by — and,' Auth.,
Tynd.; 'by-through,' Cran.
In craftiness, &c.] 'And cunning
craftiness, whereby they lie in wait to
deceive,' Auth. and the other Vv.
except Wicl., 'to the disceyuynge of
errour;' Cov. (Test.), 'to the deceat-
fulness of errour;' Bish., 'in crafti-
ness to the laying in wayte of errour;'
Rhem., to the circumvention of
errour.' It is by no means easy to
devise a literal and at the same time
perfectly intelligible translation of the
last clause of this verse. The diffi-
culty is mainly in the brief and almost
elliptical form of expression introduced
178
EPHESIANS IV. 14-17.
settled system of Error; 15 but holding the truth may in
love grow up into Him in all things, which is the head, even
CHRIST: 16 from whom the whole body being fitly framed
together and compacted by means of every joint of the spi-
ritual supply, according to active working in the measure of
each single part, promoteth the increase of the body for
the building up of itself in love.
17 This then I say, and testify in the Lord, that ye no
longer walk as the other Gentiles also walk, in the vanity of
by the prep. of the translations that
have hitherto been proposed, that in
the text, or 'furthering, promoting
the system, &c.' (but see notes on
Phil. iv. 17 Transl.), or more simply,
'with a view to the system,' &c.,
seems the most suitable.
15. Holding the truth] 'Speaking
the truth,' Auth.; 'folowe the truth,'
Tynd., Coverd., Cran., Gen. (both);
'do truthe;' Wicl., 'perfourmyng ye
truth,' Coverd. (Test.); 'folowing the
truth,' Bish.; 'doing the truth,'
Rhem.
May in love] 'In
love may,' Auth.
16. Being fitly framed together]
'Fitly joined together,' Auth. It
seems desirable to retain the same
translation here and ch. ii. 21. The
translation of several of the older Vv.
e.g. 'coupled and knet togedder,'
Tynd., Cov. (Test), Cran., Gen. (both),
is not unsatisfactory; 'compacted' has,
however, the advantage of preserving
the σuv in each verb without repeti-
tion; otherwise, 'knit together'
would perhaps have been a more
genuinely English translation.
Active working] The effectual work-
ing,' Auth.; 'worchynge,' Wicl.; 'the
operacion,' Tynd., Cran., Rhem.;
the effectual power,' Gen. 1. The
addition of the epithet 'active' or
'vital,' Alf.,—if in italics (see notes
on ch. iii. 7, and on 2 Thess. ii. 11),
may perhaps here be rightly admitted
as serving slightly to clear up the
meaning.
By means of,
every joint
every joint
&c.] 'By that which
supplieth,' Auth.; 'in
wherwith one ministreth to another,'
Tynd., Gen. 1, and similarly Cov.,
Cran.; 'bi eche joynture of undir
seruynge,' Wicl.; 'every joynt of sub-
ministration,' Cov, (Test.), and sim.
Rhem.; 'by every joint for the furni-
ture thereof,' Gen. 2; by every joint
yeelding nourishment,' Bish.
Each single] Sim. Wicl., 'each:'
' every,' Auth. and all the remaining
Vv.; see notes on ver. 7.
Promoteth the increase] 'Maketh in-
crease,' Auth.; 'makith encreesynge,'
Wicl.; 'maketh the increase,' Rhem.;
Tynd., al. paraphrase. The more
modern term 'promoteth,' seems ad-
missible as both literal, and also tend-
ing to clear up the sense.
For the building up of itself] 'Unto
the edifying,' Auth.: it seems desir-
able, for the sake of uniformity, to
preserve the same translation as in
ver. 12; the simplest (paraphrastic)
translation would be so as to build
itself up in love.'
17. This then I say] 'This I say
therefore,' Auth. and the other Vv.
except Rhem., 'this therefore I say.'
The resumptive character of the
address is appy. here best preserved
by the more literal translation of ovv ;
comp. notes on 1 Tim. ch. ii. 1.
EPHESIANS IV. 17—22.
179
18
their mind, being darkened in their understanding,
alienated from the life of God because of the ignorance that
is in them, because of the hardness of their heart: 19 who as
men past feeling have given THEMSELVES over unto Wanton-
ness, for the working of all manner of uncleanness in
greediness. 20 But YE did not so learn Christ; 21 if indeed
ye heard HIM and were taught in HIM, as is truth in Jesus,
22 that ye must put off, as concerns your former conversation,
Ye must no longer] 'Ye henceforth
walk not,' Auth., Tynd., Cran., Gen.
(both), Bish.; 'ye walke not now,'
Wicl., Cov. (Test.), sim. Rhem.
As the other.... also] Sim. Cov.:
'as other,' Auth. and the other Vv.
except Wicl., Coverd. (Test.), Rhem.,
which omit rà λorà in translation.
18. Being darkened, &c.] 'Having
the understanding darkened,' Auth.,
Cov. Test. ('an und.' &c.); 'that han
undirstondynge derkned with derk-
nesses,' Wicl.; 'blynded in their
und.,' Tynd., Cov.; 'whyle they
are blinded, &c.,' Cran.; 'having
their cogitation darkened,' Gen. (both);
' darkened in cogitation,' Bish.;
'having their und. obscured with
darkness,' Rhem.
Alienated] Being alienated,' Auth.
On account of the absence of övres in
the second member, it seems best to
omit the part. of the verb substantive.
Because of] So Tynd., Cran., Gen. 1:
'through,' Auth., Cov. (both), Gen. 2;
'bi,' Wicl., Bish., Rhem.
Hardness] So Gen. (both): 'blindness,'
Auth. and remaining Vv.; see Trench
on Auth. Ver. ch. VII. p. 117.
19. Who as men] 'Who being,'
Auth., and sim., as to the translation of
the relative, all the other Vv.
Wantonness] So Tynd., Cov., Cran.,
Gen. (both), Bish.: lasciviousness,'
Auth.; 'unchastite,' Wicl.; 'unclen-
nesse,' Coverd. (Test.); 'impudicitie,'
Rhem. The article joined with it
tends almost to personify it, hence the
capital.
For the working]
Sim. Wicl., 'in to the worchynge;'
Cov. (Test.), 'in the workinge;' 'unto
the operation,' Rhem.: 'to work,'
Auth. and the remaining Vv.
All manner of] So Tynd., Cov.,
Cran., Gen. 1: 'all,' Auth. and the
remaining Vv.; see notes on ver. 31.
In greediness] 'With greediness,'
Auth. and the other Vv. except Wicl.,
' in coueitise;' Cov. (Test.), 'unto
gr.;' Rhem., 'unto avarice.' This
translation of πλεονεξία may be
retained if qualified by the remarks
in loc., and not understood as indica-
ting a mere general dµerpía. The true
idea of πλεονεξία is 6 amor habendi :'
the objects to which it is directed
will be defined by the context.
20. Did not so learn] 'Have not
so learned Christ,' Auth. and all the
other Vv.
21. If indeed] If so be that,'
Auth., Bish., and sim. other Vv.
except Wicl., if nethless;' Rhem.,
'if yet.'
Ye heard Him]
Sim. Wicl.: 'have heard Him,' Auth.
and all the remaining Vv.
Were taught in Him] 'Have been
taught by Him,' Auth., Gen. (both);
'ben taugte in Him,' Wicl., Tynd.,
Cov.; be instructe in Him,' Cov.
(Test.); 'haue bene taught in Him,
Cran. and the remaining Vv.
As is, &c.] So Wicl.: 'as the truth
is in Jesus,' Auth., Bish., and sim.
remaining Vv.
22.
That ye must] "That ye,'
N 2
180
EPHESIANS IV. 22—28.
the old man, which waxeth corrupt according to the lusts of
Deceit, and rather become renewed by the Spirit of your
mind, 24 and put on the new man, which after God's image
hath been created in righteousness and holiness of Truth.
25 Wherefore, having put away Falsehood, speak truth
each man with his neighbour; because we are members one
of another. 26 Be angry, and sin not: let not the sun go
down upon your angered mood; nor yet give place to the
devil. 28 Let the stealer steal no more: but rather let him
<
27
Auth. As concerns your former] | larly all the other Vv. The transl.
'Concerning the former, &c.,' Auth.
Which waxeth, &c.] Which is cor-
rupt,' Auth. and the other Vv. except
Cov., which marreth himselfe.'
The lusts of Deceit] The deceitful
lusts,' Auth.; 'bi the desiris of errour,'
Wicl., sim. Cov. (Test.), Rhem.; 'the
deceavable lustes,' Tynd., Cov., Cran.,
Gen. (both); 'the lustes of errour,'
Bish.
23. And rather]'And,' Auth.
Become renewed] 'Be renewed,'
Auth. This change is made as an
attempt to express the contrast be-
tween the pres. ἀνανεοῦσθαι and the
aor. ἐνδύσασθαι.
By the
Spirit] In the spirit,' Auth. and all
the other Vv.
24. And put on] And that ye
put on,' Auth.
After the
image of God] So Tynd., 'after the
ymage of God:''after God,' Auth.
and the other Vv. except Rhem., 'ac-
cording to God.' The order of the
Greek τὸν κατά Θεόν κτισθ. is simi-
larly retained by all the Vv. except
Wicl., Cov. (both). It may
It may be ob-
served that the transl. of Rhem., ‘ac-
cording to,' has the advantage of pre-
serving the antithesis κατὰ τὰς ἐπιθ.
K.T.λ. (ver. 23), and кaтà Оeóv, but
fails in bringing out clearly the great
doctrinal truth appy. implied in the
latter words.
Hath been
created] 'Is created,' Auth., and simi-
'hath been,' is perhaps here slightly
preferable to 'was,' as the latter tends
to throw the Krious further back
than is actually intended; the ref.
being to the new ктlais in Christ.
Holiness of Truth] So Wicl., Cov.
(Test.), Bish., similarly Rhem.: 'true
holiness,' Auth. and the other Vv.
except Cov., where it is more correctly,
true righteousness and holynes.'
25. Having put away] 'Putting
away,' Auth.
False-
hood] Lying,' Auth. and the other
Vv. except Wicl., 'lesynge.'
Truth each man] So Wicl.: 'every
man truth,' Auth. and the other Vv.
except Coverd. (Test.), Rhem. (omits
'the'), 'the truth every man.'
Because] 'For,' Auth., Gen. 1, al.;
'for as moch,' Tynd., Cran.; 'be-
cause,' Rhem.
26. Be angry] So the other Vv.
except Auth., Cov. (Test.), Bish.,
'be ye angry;' Wicl., 'be ye wrooth.'
Angered mood] Wrath,' Auth. and
all the other Vv. The change may
perhaps be considered scarcely neces-
sary, as the expression has become so
familiar: still raрopyiσµós, 'exacer-
batio,' 'exasperation,' cannot strictly
be translated 'wrath.'
27. Nor yet] *Neither,' Auth.:
see notes on 1 Thess. ii. 3 (Transl.).
28. The stealer] 'Him that stole,'
Auth., Bish., and sim. all other Vv.
EPHESIANS ·
181
IV. 28—32.
labour, working with his own hands the thing that is good,
that he may have to give to him that needeth.
29 Let no
corrupt communication proceed out of your mouth, but that
which is good for edification of the need, that it may mi-
nister a blessing unto the hearers; 30 and grieve not the holy
Spirit of God, in whom ye were sealed for the day of re-
demption. 31 Let all bitterness, and wrath and anger, and
clamour, and evil speaking, be put away from you, with all
except Cov., 'he that hath stollen;'
Cov. (Test.), 'he that dyd steale.'
The Auth. in ver 29 supplies a prece-
dent for this idiomatic translation of
the present part. with the article.
His own] 'His,' Auth. and all the
other Vv.
The thing that] |
The thing which,' Auth., Cran.,
Bish.; 'that that,' Wicl.; 'some
good,' Cov.; 'some good thing,'
Tynd.; 'that which,' Bish., Rhem.
The slight change to 'that' is perhaps
more critically exact; see Brown,
Gram. of Gramm. II. 5, p. 293, and
notes on ch. i. 23.
29. For edification] 'To the use of
edifying,' Auth., Gen. (both); 'good
to edefye with all, &c.,' Tynd., Cov.,
Cran., Bish.; 'to the edificatioun of
feith,' Wicl., sim. Cov. (Test.), Rhem.
On the difficulty of properly translating
these words, see Trench on Auth. Ver.
ch. x. p. 178.
A blessing]
'Grace,' Auth. and the other Vv.
except Cov., that it be gracious to
hear;' Tynd., 'that it may have
faveour.'
30. In whom] Sim. Wicl., Rhem.,
"in whiche:''whereby,' Auth.; ‘by
whom,' Tynd., Cran., Gen. (both),
Bish.; 'wherewith,' Cov. (both).
Ye were] 'Ye are,' Auth. and all the
other Vv.
Auth., Cov., Tynd., Cran., Gen.
(both), Bish.; ' in the,' Wicl.;
agaynst the,' Cov. (Test.)
For] Unto,'
31. All bitterness] So Auth. It
is not always desirable to preserve the
more literal transl. of wâs (‘all manner
of'), esp. when it is prefixed to more
than one abstract substantive, as it
tends to load the sentence without be-
ing much more expressive. When the
adj. follows, as in ver. 19, the longer
translation will often be found more
admissible.
Wrath] So Auth.,
Wicl., Coverd. (Test.): 'fearsness,'
Tynd., Cov., Cran., Gen.; 'anger,'
Bish., Rhem. The translation may
be retained, whenever Ovμòs and ópyǹ
occur together, as sufficiently exact,
provided that by 'wrath' we under-.
stand rather the outbreak ('excandes-
centia,' Cicero, Tusc. Disput. IV. 9),
by 'anger' the more settled and abid-
ing habit. It is perhaps doubtful
whether wrath' does not imply a
greater permanence than Ovμós, see
Cogan on the Passions, I. 1. 2. 3, p.
III, still as it is several times applied
to God as well as man, it seems gene-
rally the most proper and satisfactory
translation.
Malice] So Auth., Wicl., Cov. (Test.),
Rhem.: 'maliciousness,' Tynd. and
remaining Vv. except Bish., 'noughti-
ness.' As κakía points rather to the
evil habit of the mind, as distinguished
from Tovηpía, the outcoming of the
same (Trench, Synon. § XI.),-'malice,'
which is defined by Crabb (Synon,
8.v.) as 'the essence of badness lying
in the heart,' would appear a correct
translation; see Cogan on the Passions,
I. 3. 2, I, p. 159.
182
V. I-5.
1
EPHESIANS IV. 31, 32.
32
malice; but become kind one to another, tender-hearted,
forgiving one another, as God also in Christ forgave you.
CHAP. V. Become then followers of God, as beloved chil-
dren; 2 and walk in love, even as Christ also loved us, and
gave Himself for us, an offering and a sacrifice to God, for a
savour of sweet smell.
³ But fornication, and all manner of uncleanness or
covetousness, let it not be even named among you, as be-
cometh saints ; * and no filthiness, and foolish talking or
jesting, things which are unbecoming, but rather giving of
thanks. 5 For this ye know, being aware that no whore-
32. But] 'And,' Auth.
Become kind] 'Be ye,' Auth. and
other Vv.; corresponding to åρOŃTW
ἀφ' ὑμῶν, ver. 31.
As God also
in Christ] Similarly Wicl., Cov.
(Test.), Rhem.: 'even as God for
Christ's sake,' Auth., Tynd., and the
remaining Vv.
Forgave] So
Wicl., Tynd., Genev. (both), Bish.:
'hath forgiven,' Auth. and the remain-
ing Vv. The aorist seems more exact,
as pointing to the past act of God's
mercy and forgiveness displayed in
Christ,' i.e. in giving Him to die for
the sins of the world.
CHAP. V. I. Become then followers]
'Be ye therefore followers,' Auth.
and the other Vv. except Wicl.,
'therfor be ye folowers; Cov., 'be
ye the folowers therefore;' Cov. (Test.),
'be ye therfore the folowers.' The
more literal transl. of yiveole might
perhaps be here dispensed with, as
necessarily involved in the action
implied in μntal; as, however, it
seems an echo and resumption of the
preceding yiveσle (ch. iv. 32), it will
be most exact to retain this more
literal translation.
Beloved]
'Dear,' Auth. and the other Vv. ex-
cept Wicl., 'dereworthe;' Cov. (Test.),
Rhem., 'most deare.'
Cov. (Test.), 'lyke as ;' see notes on
1 Thess. i. 5 (Transl.).
Loved us, &c.] So all Vv. except
Auth., Gen. 2, Bish. (similarly Cov.),
'hath loved us and hath given.'
Savour of sweet smell] 'Sweet smelling
savour,' Auth., Gen. (both), Bish.;
' in to the odour of swetnes,' Wicl.,
sim. Cov. (Test.); 'sacr. of a swete
saver,' Tynd., Cov., Cran.; ‘in an
odour of sweteness,' Rhem.
3. All manner of uncleanness]
*' All uncleanness,' Auth.; see notes
on ch. iv. 31.
Be even]
'Be once,' Auth., Cran., Gen. 2,
Bish., sim. Tynd., Gen. 1; 'so much
as be,' Rhem.: Wicl. omits kal in
transl.
4. And no-and] Neither-nor,'
Auth. As several MSS., e.g. AD¹
E¹FG; 4 mss.; Vulg., Clarom., al.
(Lachm., Meyer, al.), read —ñ, it
seems desirable to mark in the trans-
lation the reading adopted.
Or] 'Nor,' Auth.
rility.'
Jesting]
So Auth. and the other Vv. except
Wicl., 'harlotrie;' Rhem.,
6 scur-
Things which are, &c.]
'Which are not convenient,' Auth. ;
'which are not comely,' Tynd., Cov.,
Cran., Bish.; which are things not
comely,' Gen. (both).
5. Ye know, being aware] *' Ye
know that, &c.,' Auth. An inhe-
2. Even as] So all the other Vv.
except Wicl., Rhem., Auth., 'as ;' ' ritance] Any inheritance,' Auth. and
EPHESIANS V. 5—14.
183
•
monger, nor unclean person, nor covetous man who is an
idolater, hath an inheritance in the kingdom of Christ and
God. * Let no man deceive you with vain words: for be-
cause of these sins cometh the wrath of God upon the chil-
dren of disobedience. 7 Do not then become partakers with
them.
8 For ye WERE once darkness, but now are ye light
in the Lord: walk as children of light,-9 for the fruit of the
light is in all goodness and righteousness and truth,-
10 proving what is well-pleasing unto the Lord. ¹¹ And have
no fellowship with the unfruitful works of darkness, but
rather even reprove them. 12 For the things which are done
by them in secret it is a shame even to speak of.
13 But all
these things, when they are reproved, are made manifest BY
THE LIGHT; for everything that is made manifest is light.
14 Wherefore He saith, Up! thou that sleepest, and arise from
the dead, and Christ shall give thee light.
the other Vv. except Wicl., 'eritage ;'
Cov. (both), Rhem., inheritaunce.'
of Christ and God] Of Christ and of
God,' Auth. and all the other Vv.
6. These sins] These things,'
Auth.
7. Do not then become] Sim. Rhem.,
'become not therfore :' 'be not ye
therefore,' Auth., Cov. (both), Cran.,
Gen. 2, Bish.; 'therfor nyle ye be
made,' Wicl.; 'be not therfore,' Tynd.,
Gen. I the insertion of 'ye' is not in
accordance with the original.
8. Once] So Tynd., Gen. (both):
'sometimes,' Auth., Bish.; 'some-
time,' Wicl., Cov. (both), Cran.,
Rhem.
9. The light] 'The *Spirit,' Auth.
IO. Well-pleasing] So Wicl., Cov.
(Test.), Rhem.: 'acceptable,' Auth.
Bish.; 'pleasinge,' Tynd. and the re-
maining Vv.
,
II. But rather even] Similarly,
but rather awkwardly, Gen. 2, 'but
even reprove them rather:'' but
rather,' Auth. and remaining Vv.
except Wicl., 'but more;' Bish.,
even rebuke.'
'but
12. For the things, &c.] 'For it is
a shame even to speak of those things
which are done of them in secret,'
Auth. and, in similar order, the other
Vv. except Wicl., Rhem.
13. All these] 'All,' Auth.
When they are] So Tynd., Cov., Cran.,
Gen. (both), Bish.: 'that are,' Auth.,
Wicl., Cov. (Test.), Rhem.
For everything, &c.] 'For whatsoever
doth make manifest is light,' Auth.
'for al thing that is schewed is light,'
Wicl.; for whatsoever is manifest,
that same is light,' Tynd., Cov.,
Cran.; 'for euery thinge that is ma-
nifest is light,' Cov. (Test.); 'for it is
light that discouereth all things,' Gen.
I; 'for it is light that makes all
things manifest,' Gen. 2; for all that
which doeth make manifest is light,
Bish.; for al that is manifested is
light,' Rhem.
14. Up! thou that sleepest] So
Coverd. (Test.): 'awake thou that
sleepest,' Auth. and the remaining
Vv. except Wicl., Rhem., 'rise thou
that,' &c.
184
EPHESIANS V. 15—27.
16
15 Take heed then how ye walk with strictness, not as
fools, but as wise, buying up for yourselves the oppor-
tunity, because the days are evil. 17 For this cause do not
become unwise, but understanding what the will of the Lord
is. 19 And be not made drunk with wine, wherein is disso-
luteness, but be filled with the Spirit; 19 speaking to one
another in psalms and hymns and spiritual songs, singing and
making melody in your heart to the Lord, 20 giving thanks
always for all things unto God and the Father in the name
of our Lord Jesus Christ, 21 submitting yourselves one to
another in the fear of Christ.
22 Wives, submit yourselves unto your own husbands, as
unto the Lord; 23 for a husband is head of his wife, as
Christ also is head of the church; HE is the saviour of the
body. 24 Nevertheless as the church is subject unto Christ,
so let the wives also be to their husbands in every thing.
25 Husbands, love your own wives, even as Christ also loved
the church, and gave Himself for it; 26 that He might sanc-
15. Take heed] So all the other
Vv. except Wicl., Rhem., Auth., 'see.'
How ye] So Cran., Cov. (both), Rhem.,
similarly Wicl. : that ye,' Auth.
and the remaining Vv.
With
strictness] ´Circumspectly,' Auth. and
the other Vv. except Wicl., Rhem.,
'warily.'
16. Buying up, &c.] 'Redeeming
the time,' Auth., Tynd., Cov. (Test.),
similarly Cov., Gen. (both), Bish.,
Rhem.; agenbiynge tyme,' Wicl.;
'avoydyng occasion,' Cran.
17. For this cause] 'Wherefore,'
Auth., Tynd., Cov., Cran., Gen.,
(both), Bish.; 'therfor,' Wicl., Cov.
(Test.), Rhem.
Do not become]
Sim. Rhem.: 'be ye not,' Auth. and
the remaining Vv.
18. Made drunk] 'Be not drunk,'
Auth. and the other Vv. except Wicl.,
'nyle ye be drunken; Cov., 'be not
dronken; Cov. (Test.), 'be not ye
dronken.'
Dissoluteness]
'Excess,' Auth., Tynd., Cov., Cran.,
Gen. (both), Bish.; 'leccherie,' Wicl.;
' voluptuousnesse,' Cov. (Test.); 'riot-
ousness,' Rhem.
19. One another] 'Yourselves,'
Auth. and all the other Vv.
21. Of Christ] 'Of *God,' Auth.
22. Submit yourselves] Italics;
but not so in Auth. which adopts the
insertion.
23. A husband] **The husband,'
Auth.
Head of his] 'The
head of the,' Auth.
As Christ
also] 'Even as Christ,' Auth. and the
other Vv. except Wicl., Cov. (Test.),
Rhem., 'as Christ is.'
He is]
*' And he is,' Auth.
24. Nevertheless] 'Therefore,' Auth.
and the other Vv. except Wicl., Cov.
(Test.), Bish., Rhem., ‘but.'
Also be] Be,' Auth.
Their
husbands] Their own husbands,'
Auth.
25. Your own] 'Your,' Auth. and
all the other Vv.
26. Sanctify it, &c.] 'Sanctify it
and cleanse it,' Auth., Gen. 2; 'to
sanctifie it, and clensed it,' Tynd.,
EPHESIANS V. 26-33.
185
tify it, having cleansed it by the laver of the water in the
word, 27 that He might Himself present to Himself the
church in glorious beauty, not having spot, or wrinkle, or any
such thing; but that it should be holy and blameless.
29 Thus ought husbands also to love their own wives as being
their own bodies. He that loveth his own wife loveth
himself. 29 For no man ever hated his own flesh; but nou-
risheth it and cherisheth it, even as Christ also doth the
church: 30 because we are MEMBERS of His body, of His
flesh, and of His bones. 31 For this cause shall a man leave
father and mother, and shall be joined unto his wife, and
they two shall be one flesh. 32 This mystery is a great one;
I however am speaking in reference to Christ and to the
church. Nevertheless ye also severally, let each one of you
thus love his own wife as himself; and the wife, let her re-
verence her husband.
Cov., Cran., Gen. 1 ; 'to sanctifie it,
when he had clensed it,' Bish.; ‘sanc-
tifie it, cleansing it,' Rhem.
By the laver of the, &c.] So Rhem. (‘of
water'): with the washing of water
by the word,' Auth.; 'with the &c.,
in the word,' Wicl.; 'in the foun-
tayne of water thorow the worde,'
Tynd., Cran.; 'in the f. of w. by the
worde,' Cov.; 'with the f. of w. in
the worde,' Cov. (Test.); 'in the
washing of w. through the worde,'
Gen. I; 'in the fountain of water
in the word,' Bish.
27. He might Himself, &c.] 'He
might present it to Himself a glo-
rious church,' Auth., Bish. ('unto');
'to make it unto Himselfe a glorious
congregacion,' Tynd., Cov., Cran.,
similarly Gen. 1; 'to geue the chirche
glorious to Him self,' Wicl.
Blameless] Without blemish,' Auth.;
'that it hadde no wemme,' Wicl.;
'without blame,' Tynd., Cov., Cran.,
Gen. (both), Bish. ; 'undefyled,' Cov.
(Test.); 'unspotted,' Rhem.; see notes
on ch. i. 4.
28. Thus also, &c.] *So ought
men to love,' Auth.
Own wife
-wives] Auth. omits 'own.'
As being]' As,' Auth. and all the other
Vv.
29. Ever] So Wicl., Rhem.: 'ever
yet,' Auth. and the remaining Vv.
except Cov. (Test.), 'at ony tyme.'
Christ also, &c.] *The Lord, the
Church,' Auth.
30. Because] So Rhem.: 'for,'
Auth. and the remaining Vv. except
Wicl., 'and.'
31. Father]*' His father,' Auth.
32. This mystery, &c.] 'This is a
great mystery,' Auth., Cov. (Test.);
'this sacrament is great,' Wicl. ; 'is
a great sacr.' Rhem.; 'is a great
secrete,' Tynd., Cov., Cran., Gen.
(both), Bish.
I however am,
&c.] 'But I speak,' Auth, and the
Vv. except Wicl., 'ye I seie;' Cov.
(Test.), 'but I say;' 'I speake,'
Bish.
In reference to] 'Con-
cerning,' Auth., Gen. 2; 'in,' Wicl.,
Cov. (Test.), Rhem.; 'bitwene,' Tynd.;
'of,' Cov., Cran., Gen.
33. Ye also, &c.] 'Let every one
of you in particular,' Auth.; 'do ye
186
EPHESIANS VI. 1-9.
CHAPTER VI.
³
CHILDREN, obey your parents, in the Lord; for this is right.
2 Honour thy father and thy mother, the which is the first
commandment in regard of promise; that it may be well
with thee, and that thou mayest live long upon the earth.
* And, ye fathers, provoke not your children to wrath; but
bring them up in the discipline and admonition of the Lord.
4
6
5 Bond-servants, be obedient to your masters according to
the flesh, with fear and trembling, in singleness of your
heart, as unto Christ; not with eye-service, as men-pleasers,
but as bond-servants of Christ; doing the will of God from
the heart; 7 with good will doing service, as to the Lord,
and not to men: 8
seeing ye know that whatsoever good
thing each man shall do, THIS shall he receive of the Lord,
whether he be bond or free, And, ye masters, do the
so, that every one,' Tynd., Cov., Cran.;
'you also let every one loue,' Cov.
(Test.); 'every one of you, do ye so,'
Gen. (both), Bish. The slight asyn-
deton in the original is perhaps best
retained.
Thus love his own
wife as] 'So love his wife as,' Auth.
Let her reverence] See that she reve-
rence,' Auth.; and let the wife se
that,' Tynd., Gen. (both); 'but let,
&c.', Cov. (both); and let the wife
feare,' Cran., Rhem.; and let the
wyfe reverence,' Bish.
'
'
CHAP. VI. 2. Thy mother] So
Wicl., Cov. (both), Rhem.: 'mother,'
Auth. and the remaining Vv.
The which] 'Which,' Auth., Cov.
(Test.), Gen. 2, Bish., Rhem.; ‘that is,'
Wicl., Cov., Tynd., Gen. 1; 'the same
is,' Cran.
In regard of pro-
mise] 'With promise,' Auth., Gen. 2;
'that hath eny promes,' Tynd., Cov.,
Gen. I; 'in the promyse,' Cov. (Test.),
Cran., Bish. (omits 'the'), Rhem.;
'in behest,' Wicl.
"
3. And that thou] And thou,'
Auth.
Upon] 'On,' Auth.
9
4. Discipline] So Rhem.: 'nur-
ture,' Auth., Tynd., Coverd. (both),
Cran.; techynge,' Wicl. ; 'instruc-
tion,' Gen. (both), Bish.
5. Bond-servants] 'Servants,' Auth. :
change to maintain the opposition in
ver. 8.
Your] Them that
are,' Auth.
6. Bond-servants] 'The servants,'
Auth.
8. Seeing ye know] Knowing,'
Auth., and similarly other Vv. except
Tynd., and remember;' Cov., and
be sure;' Gen. (both), 'and know ye.'
Each man] So Wicl.: 'any man,'
Auth. and the remaining Vv. except
Cov., 'a man;' Cov. (Test.), 'be
doth;' Rhem., he shall do.'
Shall do] So Wicl., Rhem.: 'doeth,'
Auth. and the remaining Vv.
This] 'The same,' Auth., Cov. (Test.),
Cran.; 'that same,' Gen. (both);
'that,' Tynd., Bish.; 'it,' Cov.
9. Giving up your] 'Forbearing,'
Auth.; puttinge awaye,' Tynd.,
Cov. (both), Cran., Gen. (both), Bish.;
'remitting,' Rhem.
Seeing
ye know, &c.] 'Knowing that your*
EPHESIANS
187
VI. 9-15.
same things unto them, giving up your threatening: seeing
ye know that both their Master and yours is in heaven, and
there is no respect of persons with Him.
10 Finally, be strengthened in the Lord, and in the power
of His might. ¹¹ Put on THE WHOLE ARMOUR of God, that
ye may be able to stand against the stratagems of the devil :
12 because our struggle is not against flesh and blood, but it
is against Principalities, against Powers, against the World-
Rulers of this darkness, against the spiritual hosts of wicked-
ness in the heavenly regions. 13 For this cause take up THE
WHOLE ARMOUR of God, that ye may be able to withstand in
the evil day, and having fully done all, to stand.
14 Stand
therefore, having girt your loins about with truth, and having
put on the breastplate of righteousness, 15 and having shod
Master also is in h. neither is there,'
Auth.
10. Finally] * Finally my breth-
ren,' Auth.
Be strengthened]
So Rhem.: 'be strong,' Auth. and
the remaining Vv. except Wicl., ‘be
ye counfortide.'
I
II. Stratagems] 'Wiles,' Auth.;
'aspiyngis,' Wicl.; 'crafty assautes,'
Tynd., Cov., Gen. 1; 'assaultes,' Cov.
(Test.), Cran., Gen. 2, Bish.; 'de-
ceites,' Rhem. The translation in the
text seems best to convey the idea of
a fixed and settled plan: see notes on
ch. iv. 14.
12. Because our wrestling] 'For we
wrestle not,' Auth. and remaining Vv.
except Wicl., 'for why stryuynge ;'
Rhem., 'for our wrestling.'
But
it is] 'But,' Auth. The World-
Rulers] The rulers,' Auth.; 'gover-
nouris of the world,' Wicl., Coverd.
(Test.), sim. Cov.; 'worldly rulers,'
Tynd., Cran.; 'the worldly gouer-
nours,' Gen. (both), Bish. (omits 'the'); |
'the rectors of the world,' Rhem.
Of this darkness] *Of the darkness
of this world,' Auth.
The
spiritual hosts of wickedness] 'Spiri-
tual wickedness,' Auth., Bish.; 'spiri-
tual thingis of w.' Wicl., Cov. (Test.);
'spretual w.,' Tynd.; 'ye spretes of
w.,' Cov.; 'spretual craftynes,' Cran.;
'spiritual wickednesses,' Gen. (koth);
'the spirituals of w.,' Rhem.
In the heavenly regions] 'In high
places,' Auth.; 'in hevenli thingis,'
Wicl., Coverd. (Test.), Cran.; 'for
hevenly thinges,' Tynd.; 'under the
heauen,' Cov.; 'which are above,'
Gen. 1; 'which are in the hie places,'
I;
Gen. 2; 'in heavenly places,' Bish.;
' in the celestials,' Rhem.
13. For this cause] So Tynd., Cov.,
Gen. (both): 'wherefore,' Auth., Bish.,
Cran.; 'therfor,' Wicl., Rhem. Up]
'Unto you,' Auth. Fully done]
'Done,' Auth.; 'and in alle thingis
stonde parfigt,' Wicl.; 'having finish-
ed all thynges,' Gen. (both), Bish.
14. Having girt, &c.] Having
your loins girt about,' Auth., Bish.;
'and your loynes gyrd aboute,' Tynd.,
Cov., Gen. (both), sim. Cran.;' having
your loins girded in,' Rhem.
Having put on] Having on,' Auth.
15. And having shod] ‘And your
feet shod,' Auth.
Prepared-
ness] 'With the preparation,' Auth.,
Gen. (both); 'in makynge rede of,'
Wicl.; (showes) prepared by the,
| &c.,' Tynd.
&c.,' Tynd.; 'that ye may be pre-
188
EPHESIANS IV. 15-22.
16 in
your feet with the preparedness of the gospel of peace;
addition to all, having taken up the shield of faith, wherewith
ye shall be able to quench all the fiery darts of the wicked
17 and receive the helmet of salvation, and the sword
18 with all prayer
One;
of the Spirit, which is the word of God;
and supplication praying always in the Spirit, and watching
thereunto, with all perseverance and supplication for all the
saints; 19 and in particular for me, that utterance may be
GIVEN unto me in the opening of my mouth, so that with
boldness I may make known the mystery of the gospel,
20 for which I am an ambassador in a chain; that therein
I may speak boldly, as I ought to speak.
21 But that ye also may know my condition, how I fare,
Tychicus, the beloved brother and faithful minister in the
Lord, shall make known to you all things: 22 whom I
have sent unto you for this very purpose, that ye may know
our affairs, and that he may comfort your hearts.
pared,' Cov., similarly Cran., 'that
ye may be prepared for;' 'in the
preparation,' Bish.; 'to the prep.,'
Rhem.
16. In addition to] Above all,'
Auth. and the other Vv. except Wicl.,
Cov. (Test.), Rhem., 'in alle thingis.'
Having, &c.] 'Taking,' Auth., Bish.,
Rhem.; take to you,' Tynd., Cran.,
Gen. 1; 'take holde of, Cov.
I;
Wicked one] Sim. Rhem., 'of the most
wicked one:' 'the wicked,' Auth.
and the remaining Vv. except Wicl.,
'the worst;' Cov. (Test), 'the most
wicked.' The addition in the text
seems desirable as marking the per-
sonality of τοῦ πονηροῦ.
17. Receive] 'Take,' Auth. and all
the other Vv.
18. With all prayer, &c.] 'Praying
always with all, &c.,' Auth.
All the saints] So Rhem.: 'all saints,'
Auth. and the remaining Vv. except
Wicl., alle holi men.'
19. And in particular] And,'
Auth. use of kai to add the parti-
cular to the general; see Fritz. on
Mark, P. II, 713, and comp. notes on
Phil. iv. 12.
In the opening,
&c.] 'That I may open my mouth
boldly to,' &c., Auth., Tynd., Cov.,
Cran., Gen. (both); 'in openynge of
my mouth,' Wicl., similarly Cov.
(Test.), Rhem.; 'that I may open my
mouth freely to utter, &c.,' Bish.
20.
A chain] So Wicl.: 'in this
ch.,' Cov., (Test.), Rhem.; 'in bonds,'
Auth. and the remaining Vv.
21. Condition] Sim. Tynd., Cran.:
affairs,' Auth., Bish. ; 'what case I
am in,' Cov.; change merely to avoid
the homœoteleuton.
How I
fare] And how I do,' Auth.: all
the other Vv., 'what I do ;' but as this
might be misunderstood and referred
to what the Apostle was actually en-
gaged in (see Wolf in loc.), it seems
best, with Harl., to refer rÀ KAT'ʵÉ
to 'meine Lage,' тl πpáσow to 'mein
Befinden.'
The beloved]
Sim. Cran., Cov. (Test.), 'the:' 'a
beloved,' Auth.; 'my,' Wicl., Tynd.,
Coverd., Gen., Rhem.; 'a,' Bish.
EPHESIANS VI. 23, 24.
189
25 Peace be to the brethren, and love with faith, from
God the Father and the Lord Jesus Christ. 24 Grace be with
all them that love our Lord Jesus Christ in incorruption.
22. This very purpose] "The same,'
Auth. and all the other Vv. except
Wicl., 'this same."
May-
may] 'Might-might,' Auth.: change
in accordance with the law of the
succession of tenses, Latham, Engl.
Lang. § 616.
24. In incorruption] So Wicl.,
Rhem.: 'in sincerity,' Auth., Bish.;
'in puernes,' Tynd.; 'unfaynedly,'
Cov., Cran.; 'sincerely,' Cov. (Test.);
'to their immortalitie,' Gen. (both).
THE END.
•
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