THE

EPISTLE TO THE EPHESIANS,

GREEK AND ENGLISH,

WITH AN ANALYSIS AND EXEQETIOAL COMMENTARY.

SAMUEL H. TURNER, D.D.,
PROFESSOR OF BIBLICAL LEARNING AND INTERPRETATION OF SCRIPTDRE IN THE GENERAL
THEOLOGICAL SEMINARY, AND OF THE HEBREW LANGUAGE AND
LITERATURE IN COLUMBIA COLLEGE, N. T.

NEW YORK:
DANA AND COMPANY, 381 BROADWAY.
1856.

Entered according to Act of Congress, in the year 1856,
By Samuel H. Turner, >—
In the Clerk's Office of the District Court of the United States for the Southern District of New York.

Stereotyped by
BILLIN AND BROTIIIill, 20 NORTH WILLIAM ST.

Printed hy
GE0K-3E RU8SBLL AND CO., 61 BBEKMAN 8 F.

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leir. Crista f. tosi, $.$.,
WHOSE FUNDAMENTAL ACQUAINTANCE WITH THE SACRED SCRIPTURES, GENERAL
ACADEMICAL AND THEOLOGICAL LEARNING, AND TRULY CHRISTIAN
CHARACTER, HAVE SECURED THE HIGH REGARD OF ALL
WHO ARE WELL ACQUAINTED WITH HIM,
This Volume,
IN TOKEN OF LONG CHERISHED ESTEEM,
IS
RESPECTFULLY INSCRIBED
BY HIS
AFFECTIONATE FRIEND AND BROTHER, THE AUTHOR.

General Theological Seminary,
March, 1856.

CONTENTS.

PAGE
PREFACE,  vii
INTRODUCTION,  xi
ANALYSIS  1
SECTION I.
Chap. 1. 1—14.
SKETCH OF GOD'S PURPOSE AND COURSE OF ACTION IN REFERENCE TO
OUR SALVATION, IN ACCORDANCE WITH WHICH INTENTION AND PRO
CEDURE SPIRITUAL BLESSINGS ARE CONVEYED TO US, . . .9
SECTION II.
Verse 15. — ii. 10.
PRAYER FOR THE EPHESIAN CONVERTS  THE LEADING TRUTHS OF
CHRISTIAN FAITH, ESPECIALLY THOSE CONNECTED WITH THE RE
DEMPTION EFFECTED BY CHRIST, ....... 27
SECTION 1JI.
Chap. II. 11—22.
THE HEATHEN AND CHRISTIAN CONDITIONS CONTRASTED. JEWS AND
GENTILES UNITED, AND BOTH RECONCILED TO GOD THROUGH CHRIST.
THE CHURCH DESCRIBED UNDER THE FIGURE OF A SPIRITUAL AND
CONSTANTLY INCREASING TEMPLE, ...... 57
SECTION IV.
Chap. III.
THE APOSTLE IN PRISON, AFTER REFERRING TO HIS MINISTERIAL COM
MISSION TO PROMULGE THE GOSPEL, PRAYS FOR THE GROWTH OF
CHRISTIAN LIFE IN HIS READERS, CONCLUDING WITH A DOXOLOGY, . 84

VI CONTENTS.

SECTION V.
Chap. IV. 1—16. PACE
EXHORTATION TO CHRISTIAN CHARACTER, FOUNDED ON CHRISTIAN MO
TIVES TO UNITY. ......... 108
SECTION VI.
Chap. IV. 17— VI. 29.
IN THIS SECTION THE APOSTLE URGES THE CHRISTIAN CONVERTS WHOM
HE ADDRESSES TO THE VARIOUS DUTIES OF THE CHRISTIAN LIFE,
IN DIRECT OPPOSITION TO NATURAL AND SINFUL CARNALITY, . 135

PREFACE]

It is not without considerable hesitation that I venture to pub
lish this third volume of Commentary on St. Paul's Epistles. In
preparing it, I have never felt more deeply the truth of a remark
made to me forty years ago by an old and venerable friend, vvv ev
rolg ayioig* that " one seldom knows whether he really does under
stand a subject until he either teaches or writes upon it." The latter
exercise especially requires him to have repeatedly revolved in his
mind the various particulars of the whole topic, that they may lie
before him clearly and definitely marked, theories, objections, diffi
culties, and solutions, making each its rightful and appropriate im
pression, so as to present the entire subject in its various ramifica
tions, and also in its general completeness. How greatly the present
volume fails in securing this result will, I fear, be too readily per
ceived by the biblical and classical reader. The author, however,
will hope for the indulgence of competent scholars, who can make
allowance for the. imperfect instruction formerly attainable in our
literary institutions in the higher departments of Greek grammar
and linguistic usage, an accurate and profound acquaintance with
which is often necessary, to enable the careful and conscientious
expositor to decide positively on the necessary construction and
meaning of a word or clause. Some of the best authors have been
carefully examined, and the views given by them thoughtfully con
sidered, although their guidance has not always been implicitly fol
lowed. The great and fundamental principle adopted was this:
to make the inspired author of the Epistle and his authoritative
compeers the leading directors to the truth. The later and more
important writers consulted are mentioned either in the Introduction
* The Eev. Samuel B. Wylie, D.D., Professor of the Greek and Latin languages In the University
of Pennsylvania.

viii PREFACE.

or in the body of the work. Those in more common use and more
generally known, such as Hammond, Whitby, Doddridge and other
English divines of character and standing, it was not thought ne
cessary particularly to specify.
Whether the church may regard my efforts to draw the atten
tion of its reading and intelligent members to important portions
of the New Testament as expedient or useful, it is not for me to
say. One thing, however, is certain. Nothing can be better
adapted to present a clear and extended view of Christian truth, and
consequently to remove doctrinal misapprehensions and errors, than
a careful study of the original Scriptures. The process is slow, but
it is sure. If the body of theological students and younger clergy
would devote their time and attention chiefly to the only divine
rule of faith, and thus carry out the great Protestant principle of
settling all disputed points of Christian divinity by an appeal to the
inspired word of God, two most important consequences would
ensue. First, many a darling opinion founded in early education,
and cherished by growing attachment, would gradually be either
abandoned or regarded with diminished interest ; and secondly, a
coincidence of opinion on important doctrines, would become more
generally prevalent. Prepossessions and prejudices would be dimin
ished, and the fundamental points of revealed truth be more cor
rectly appreciated.
In preparing the following work, I have endeavored to keep in
mind a suggestion made in a Eeview of the Commentary on the
Eomans, and therefore, with regard to certain points, I have gone
somewhat more into detail. It is very probable that, in previous
publications, I had fallen into the error of requiring too much
attention from the reader, in reference to parallel texts, and to the
development of suggested opinions. The motive was to condense
as much as possible, and thus avoid the necessity of increasing the
price of a work, as well as of making a peya tcaicov in the form of a
fieya PifiXiov. Nevertheless, no intelligent man will expect to profit
by a critical commentary, without some careful attention and stu
dious examination.
It is a matter of regret to the author, as it must also be a loss to
his readers, that the book was actually in the press, before he knew
of a work on the same subject, which has recently been published
in England.* An examination of this, and also of the Commentary
* A critical and grammatical Commentary on St. Paul's Epistle to the Ephesians, by C. J. Ellicott,
M. A., Rector of Pilton, Rutland, and late Fellow of St John's College, Cambridge. London, 1854-65.

PREFACE. IX

of the Eev. Professor Hodge, D.D., of Princeton, which will soon
be issued, would doubtless have contributed greatly to the improve
ment of his own. As it is, however, he leaves it to the candid con
sideration of the biblical examiner 'and the intelligent Christian.
Of one thing, at least, he is satisfied, that it is not possible carefully
to study the Epistle to the Ephesians, without recognising and feel
ing the extraordinary character of the Gospel scheme of salvation,
the energetic influence of divine truth, when rightly understood and
appreciated, and the utter unimportance of every thing worldly, in
comparison with that acquisition of Christian faith and love, which
prepares the soul for the enjoyment " of the inheritance of the saints
in light:" Col. i. 12.
The author ventures to express his belief, that the typographical
execution of this volume will be found in general to be accurate.
He gladly acknowledges his obligation to Mr. William Alexander
Eich, a member of the middle class in the Seminary, who carefully
revised the proof sheets, and corrected various errors which had
escaped the less discerning notice of the writer.

INTRODUCTION.

St. Paul's first visit to Ephesus is recorded in Acts xviii. 19,
He appears to have remained then in that city but a short time..
An account of his second visit is given in xix. 1 et seq., and on
this occasion his stay was protracted to more than two, and probably
to nearly three years : Comp. xix. 10 with xx. 31. The Gospel1
spread rapidly among the Ephesians and in their vicinity, and the-
church at Ephesus soon became one of the most flourishing in Asia
Minor. The Epistle to the Ephesians has been made the subject of much
learned and some useless discussion. To whom it was originally
addressed — what inscription it bore, or whether indeed it bore any —
whether it is the work of St. Paul, or some imitator of his thought
and style, and an amplified copy of his letter to the Colossians —
which of these two was written first, and other similar topics, have
elicited much ingenuity and erudition. Every conceivable circum
stance, however minute, which the Epistle itself, other letters of the
Apostle contemporaneous or nearly so, and such accounts of his
history as can be gleaned from the sacred records, could suggest,.
has been brought to bear on these and kindred topics. Generally
these learned lucubrations, begun by indefatigable German investi
gators, and continued or copied from them by British divines, have
left the matters in dispute pretty much in the same condition in
which they were before the laborious enterprises were undertaken..
The reader who wishes to examine in detail what has been said on
both sides of the various controverted points, may find enough to
gratify his curiosity in Davidson,* Eadie,f Olshausen,^: Harless,§:
* Introduction to the New Testament, by Samuel Davidson, L>. D., LL. D. London, Bagster & Sons,.
1849, 8vo., 8 vols.
+ Commentary on the Greek text of the Epistle of Paul to the Ephesians, by John Eadie, D. D.,
LL.D. London and Glasgow, 1854, 8vo.
% Olshausen's Exposition of the Epistle to the Ephesians, in Clark's Foreign Theological Library,
vol. xxi. Edinburg, 1851.
§ Commontar Uber der Brief Pauli an die Epheser, von Gottlieb Christoph Adolph Harless, Erlan-
gen, 1884, 8vo.

xii INTEODUCTIOS,

Stier,* Conybeare and Howson,f and the other critics and essayists
to whom these learned writers refer. Those who are not disposed
to go into such a minute investigation, will perhaps be content with
the following very general observations.
Some ancient copies of the Ephesians omitted in the first verse
the words, " in Ephesus," Hence arose a very strained and extrava
gant interpretation of that verse, which is given by Basil the Great,!
and is as follows: "Writing to the Ephesians as truly united by
knowledge to him who is, he called them in a peculiar sense those
who are, saying, ' To the saints who are, and the faithful in Christ
Jesus.' Eor so those before us have transmitted it, and we have
found it in the ancient copies." Davidson, whose translation I have
adopted, examines the various views which different critics have
given, and arrives at the conclusion, which is most probably the
just one, that the words " at Ephesus," were wanting generally in
the copies with which Basil was acquainted. — Jerome states that,
while some gave the strained interpretation which is found in that
Greek father, others read in their copies the words, " at Ephesus."
Tertullian speaks of heretics, and particularizes Marcion, as suppos
ing the Epistle to have been addressed to the Laodiceans, and not
to the Ephesians. But he coincides with the general testimony of
the church, that it was inscribed and sent to the Ephesians. The
references to these authorities may be seen in the writers before
mentioned. Some of Conybeare's statements in reference to this subject are
inaccurate, and ought not to be passed over without notice. He
.says: " Concerning the destination of the letter which is now en
titled the Epistle to the Ephesians, the least disputable fact is, that
it was not addressed to the church of Ephesus." This is undoubt
edly too strong and general. Had he said that the Epistle was not
exclusively intended for or addressed to that Church, the evidence
which he afterwards adduces would sufficiently establish the remark.
His internal proof, which has often been alleged by various writers,
.shall be subsequently examined, partly in this Introduction and
partly in the Commentary on the passages of the Epistle referred
to. The external is comprised chiefly within the statement of Basil

* Die Gemeinde in Christo Jesu, Auslegung des Briefes an die Epheser, von Rudolph Stier, Doctor
der Theologie. Berlin, 1848. (In two vols., Svo.)
t The Life and Epistles of St. Paul. By the Rov. W. J. Conybearo, M. A., and the Rev. J. S.
Howson, M. A., 2 vols. 4to., London, 1858, and 2 vols. 8vo„ New York, 1854.
X Cont. Eunomium, Lib. ii., Opera, Tom. ii. p. 57 D. Edit. Paris. 161S.

INTRODUCTION. xiii

before noted, which he says is "confirmed by Jerome, Epiphanius,
and Tertullian."
What Jerome says has been already stated, and needs no illus
tration. Of Epiphanius it is merely said that he " quotes Eph. iv.
5, 6, from Marcion's npbg AaoSiKsag." Tertullian's evidence is given
as follows: He "accuses Marcion of adding the title, to the Laodi-
ceans, but not of altering the salutation ; whence it is clear that the
manuscripts used by Tertullian did not contain the words in Ephesus."
The passages on which this representation is founded are the fol
lowing : " An epistle which we have inscribed to the Ephesians, but
the heretics to the Laodiceans. — On the truth of the church indeed
we have that epistle sent to the Ephesians, not to the Laodiceans ;
but Marcion took pleasure at some time to interpolate the title to
it. But the titles are of no consequence, since the Apostle wrote
to all."* The only word in these passages which may seem to
favor the inference drawn from them is interpolate. The general
tenor of Tertullian's language is very far from making it " clear."
On the contrary, it is most probable that the Latin author supposed
Marcion to have altered the text ; and the use of the plural titulis
rather intimates that more than one existed.
The learned writer then appeals to the Vatican manuscript which
"does not contain the words 'in Ephesus' at all; and they are only
added in its margin by a much later hand." Very great antiquity
is certainly to be claimed for this manuscript, and Davidson assigns
to it " an age beyond any other biblical manuscript known to exist."f
But, even allowing such a claim, surely the authority of this one
ancient manuscript cannot be thought to outweigh that of the many
others which contain the reading.
The course of argument employed by Conybeare is evidently in
favor of the theory on which Basil's exposition is founded, namely,
that the Epistle was not inscribed to any particular Christian church.
And the author proceeds to state that " these arguments have con
vinced the ablest of modern critics that it was not addressed to the
Ephesians." He should have added exclusively. But chiefly on
the external evidence of Marcion, with which the internal drawn
from the Epistle is presumed to coincide, he maintains " the hypo-
* Epistola quam nos ad Ephesios preescriptam haberaus, hsBretici vero ad Laodicenos. — Ecclesise
quidem veritate epistolam istam ad Ephesios habomns emissam, non ad Laodicenos ; sed Marcion ei
titulum aliquando interpolare gestiit. Nihil autem de titulis interest, cum ad omnes Apostolus scrip-
serit. The reference to Tertullian's Treatise against Marcion, as given by Conybeare, is erroneous. In
stead of ii. IT, it ought to be v. 11, IT. See the edition of Eigaltins. Paris, 16T5. pp. 4T6 A. and 481 B.
t Biblical Criticism, vol. ii. p. 2T8. Boston, 1858.

xiv INTRODUCTION.

thesis, that Laodicea was one at least of the churches to which this
Epistle was addressed. And, consequently, as we know not the
name of any other church to which it was written, that of Laodi
cea should be inserted in the place which the most ancient manu
scripts leave vacant." If the last statement were correct, then the
authority of the manuscripts would militate against the introduction
of any name at all. The author, most probably, refers to the Vati
can, and the other manuscripts of which Basil speaks. But such
data will not justify so general a representation, and the language
of Tertullian as above given, seems quite sufficient to overthrow
the theory.
The conclusion from the facts as correctly stated, and from
sound reasoning founded thereon, seems to be, that the words "in
Ephesus" were undoubtedly wanting in some early copies, and
found in others.
But another question arises of no less interest. Does this prove
that the Epistle was not addressed to or intended for the Ephe
sians? The simple absence of the words would of course prove
nothing of the sort. But the absence of salutations, and of notice
of "all personal and individual relations," though St. Paul had
been more than two years at Ephesus, has been appealed to in
defence and confirmation of this theory.
It cannot be denied that such salutations and notices might rea
sonably be expected. Eadie indeed calls the argument "two-
edged," supposing that the Apostle's acquaintances in that city were
so numerous, that the mention of some by name would have been
likely to give offence to others. This, it must be allowed, is pos
sible. And, in any view, the absence of salutations cannot be re
garded as at all decisive ; because various circumstances, unknown
to us, may naturally have occasioned such omissions. It is at the
best a negative argument, and can have no positive force. It may
assist us in forming a probable theory, supported on other data, but
¦cannot of itself determine a doubtful point. The supposition, pre
dicated on such texts as i. 15, iii. 2 et seq., that St. Paul speaks of
having merely heard of the conversion of those whom he addresses,
and therefore that he cannot refer to the Ephesian Christians, among
whom he had so long lived and labored, is founded on a mistaken
view of the passages. The fact that the Apostle usually inscribed
his epistles to some particular church or individual, favors the
theory that this Epistle also was inscribed to some church ; and

INTRODUCTION. XV
most probably that of Ephesus, as the mass of ancient manuscripts
and versions agrees in attesting.
In confirmation of this opinion, I cannot but direct the reader's
attention to the remark of Ignatius in his letter to the Ephesians,
sect. xii. After speaking of their having been initiated into the
Christian mysteries along with the sanctified, martyred and blessed
Paul, he adds : nO? Iv ¦naoq kiuoToX-q jivtjiiovevei v\mv iv XptorGi 'Inoov.
The simplest translation of this passage seems to be as follows:
' Who, in the whole Epistle, makes mention of you in Christ Jesus.'
If the first clause be rendered, 'every epistle,' it will relate to the
Apostle's letters in general ; and then the remark becomes untrue.
But if the other version be adopted, the reference must be to some
epistle addressed to the Ephesians ; and the general tenor of the
one under consideration corresponds exactly with the statement of
Ignatius, for St. Paul constantly speaks of the Ephesian converts,
with other Christians, as in Christ Jesus. See particularly ii. 6, 10,
13, 21, 22. It is true that the most accurate translation would be,
' in every epistle.' But neither Ignatius nor the writers of the New
Testament can properly be subjected to the strictly classical test.
The other translation is undoubtedly allowable,* and it is the only
one which gives a consistent and true meaning.
Still, allowing that our Epistle to the Ephesians was, as is in the
highest degree probable, addressed to and intended for " the saints
at Ephesus ;" it is still worthy of consideration, whether the writer
did not design also that it should be a circular, known, published,
and read in other Christian churches of the same vicinity. This
theory is altogether reasonable ; and such a view may well be
allowed without any alteration or omission of the inscription.
Thus the second Epistle to the Corinthians was addressed to " all
the saints in all Achaia," as well as to "the church of God at
Corinth." And the first was certainly intended for the same body,
although the inscription is limited to the Corinthian Christians.
See 2 Cor. i. 1, and 1 Cor. i. 2. There is not much reason to think
that different copies of the Ephesian letter were directed to different
churches, or that blanks were left to be filled up by the messenger
to whom the original had been intrusted. We have only to sup
pose, what is very natural, that a private direction was given him
to send or take copies of it to such churches. Thus its general
character, and the want of particular salutations and friendly ad-
* See the note on ii. 21, p. 82.

xvi INTRODUCTION.

dresses, may readily be accounted for, especially as these may have
been sent to the Ephesians orally by the same private conveyance.
It is possible,* therefore, that "the epistle from Laodicea," which
is mentioned in Col. iv. 16, may have been this very letter ad
dressed to the Ephesians, and directed by St. Paul to be read in the
church of Colosse. There is indeed no positive proof that it was ;
and many judicious and able critics and commentators reject the
opinion as wholly without support. But, on such a theory, we
avoid the unnecessary supposition, that an apostolical letter ad
dressed to a whole Christian community is lost ; which, from what
we know of the care of the primitive church to retain and preserve
all the inspired writings, is not probable. It has been objected to
this view, that St. Paul would hardly direct the Epistle to the
Colossians to be read to -the Laodiceans, if they had been previ
ously acquainted with that to the Ephesians; because this, though
very similar, is much fuller, and the former could add but little to
their Christian knowledge. But such an inference is unsound. As
well might it be said that we need not hear in the church the
Epistle to the Colossians, because that to the Ephesians may have
been read some time before. The truth is, that the contents of the
one confirm and establish those of the other. Besides, in some par
ticulars the Colossians is more minute and definite than the Ephe
sians, and determines the particular kind and grade of error which
it denounces, and of duty which it inculcates. And further, it is
somewhat more polemic in its character than the Ephesians. This
is rather the outbursting of a heart filled with deep impressions
of the wonderful nature of the Gospel of Christ, and its practical
efficiency ; and in it the author forgets everything but the sublime
and glorious character of the religion which had transformed him into
a new man, given him new views, new experiences, new aspirations,
new hopes, new expectations, new tendencies, in one word, a new
nature. The other similar Epistle might tend to settle in the
mind the truths and impressions which are inculcated and enforced
in this. What has just been said naturally leads to the statement that
there exists an intimate connection between the two Epistles just
referred to. The general train of thought is very similar, and it is
exceedingly probable that both were written about the same time,
namely, during the Apostle's imprisonment at Eome. That the one
* After writing the above, I find that Stier maintains the same view as "probable." TJbi sup.
Einleitung, p. 11. •

INTRODUCTION. XV11

was in any degree derived or copied from the other, is no logical
sequence from these circumstances, although certain critics have
supposed it to be a necessary consequence. The similarity is satis
factorily accounted for by the fact, that the author, at the time of
writing each, had his mind fully imbued with the general topics of
both. It is difficult to say which was the earlier production of his
pen. On this and some other litigated points it is not possible to
arrive at certainty. The smaller may have been a condensation of
the larger, and, on the other hand, this may have been an amplifi
cation of the other ; or, each may have sprung independently from
the prolific mind of its author. It is neither necessary nor useful
to attempt to settle such nice points. Many critics give precedence,
in point of time, to the Colossians ; some feel confident of the
truth of this theory; others are equally so of the opposite, and
among these is the learned and careful examiner and interpreter,
Stier* Here it may be proper to devote a few words to the cold theory,
founded on unsupported assumptions, of De Wette.f
Although the genuineness of St. Paul's Epistle to the Ephesians
is attested by all Christian antiquity, and therefore the external
evidence in its favor is incontrovertible, and sustains that which is
drawn from its internal character ; yet this learned German critic
has, with remarkable ingenuity at least, though not with praise
worthy candor, endeavored to lessen the authority of this produc
tion, by urging a multiplicity of difficulties and surmises, which are
evidently founded on his own subjective prepossessions. He sup
poses some plagiarist to have availed himself of the smaller epistle
to the Colossians from which to produce the more verbose composi
tion to the Ephesians. He characterizes the latter as abounding in
words and poor in sentiment. But the very contrary is true. It is
the fulness of ideas which produces the exuberance of expression ;
and the rapidity of the Apostle's flow of thought hurries him on to
connect one clause with another, without waiting to arrange his
construction according to the accuracy required by nice gram
matical and rhetorical form. This is especially true of the first
chapter, and the beginnings of the second and third. And it proves
that the Epistle can not be an amplification of a smaller letter. A

* Einleitung, pp. 12, 13.
t Kurze Erklarung der Briefe an die Colosser, an Philemon, an die Ephesier und Philipper, in his
Kurzgefasstes exegetiscnes Handbuoh zum Neuen Testament. Second improved edition, Leipzig,
1847, vol. ii., Part iv., pp. 88-92.
B

xvhl INTRODUCTION.

careful consideration of these minute details shows conclusively that
the rapidity of thought and hasty notation of sentiment mark an
original composition ; and, moreover, that the author has been car
ried away by an impulse and a feeling which naturally arise from
an overwhelming impression of the vastness of the topics which
absorb his attention. If the reader desires to see the objections of
De Wette stated in detail, and satisfactorily refuted, he may find
both in the works before enumerated, especially those of Davidson
and Eadie.
The Epistle to the Ephesians, like those to the Colossians, Phile
mon, and probably the Philippians, was written during St. Paul's
imprisonment. Whether this was his confinement at Eome, or that
at Caesarea, mentioned in Acts xxiii. 23 — xxvi. 32, is not positively
certain. But most critics and commentators agree that it was com:
posed while he was at Eome ; and this opinion accords best with
all the circumstances of the case. See Davidson, pp. 361 et seq.,
Olshausen, pp. 122 et seq., and Eadie, pp. xxxvii., xxxviii. The
date is probably about the year 62.
The contents of this Epistle are exhibited in the analysis which
precedes the Commentary. It may be sufficient in this introduction
to say, that in the earlier chapters the Apostle displays the true
nature of the Gospel as the most glorious religion ever commu
nicated to man, vastly transcending any previously revealed system,
and infinitely superior to all systems of human philosophy. It
transforms the whole moral character of those who embrace it, and
unites angels and men in one holy community under Christ, the
supreme magistrate. He represents this view of Christianity, not
in a polemic form, but in a manner prompted by deep feeling and
experience of its character, and due appreciation of its peculiar ex
cellence. There is no book of the New Testament, unless it be the
Gospel of St. John, that enters so deeply into the. inward experi
mental nature of Christianity in its spiritual influence on the soul
of a true believer, as this Epistle. It is inconceivable how any one
who takes such a view of it as that of De Wette just noted, can
have rightly appreciated its character and bearing. It represents,
with an exuberance of feeling which nothing but personal experi
ence could prompt, the miserable and ruined condition of fallen
man, and the perfect redemption procured for him by Christ. In
the latter chapters the Apostle urges the various moral and re
ligious duties of the respective human relations, as essentially con
nected with a system of faith so holy and spiritual in its nature.

INTRODUCTION. XIX
Tables, exhibiting the parallel portions both in language and
sentiment of the Ephesians and Colossians, are given by several
commentators and authors of introductions, and the careful student
of these epistles will find them exceedingly useful. The following
is taken, with some very slight modifications, from the work of
Dr. Davidson already referred to, vol. ii. p. 344.

Eph. i. 1 
" 10. .

. . .Col.

i. 14.
" 20.
" 3, 4.
" 11.
" 16.
" 18.
" 21.
ii. 13.
" 14.
i. 20.
" 24.
" 25.
" 26.
" 23, 25.
" 27.
" 10.
iii. 12, et seq.
" 14, et seq.

Eph.

iv. 15,
" 11,
" 32
" 4,
" 5.
" 6
" 19,.
" 22
" 25.
vi. 1
" 4
" 5,
" 9
" 18,
« 21,

et et

seq. . .

...Col,

ii. iii. n
iv.iii. <<ii
iv.

19. 5, etseq.
12, et seq.
5.

" 18 

" 21 
" 22  ,

8.
5.
ii. 1, 12 
6.
" 5 
5.
" 15 
" 16 
iii. 1 
" 2.
] 6, et seq.
18.
19.
20.
" 3 
" 1 
etet
et
21.
22, et seq.
1.
iv. 1 
2, et seq
1, et seq.
" 2 
ANALYSIS

EPISTLE TO THE EPHESIANS.

SECTION I.
Chap. I. 1-14.

SALVATION, IN ACCORDANCE WITH WHICH INTENTION AND PROCEDURE
SPIRITUAL BLESSINGS ARE CONVEYED TO US.
This first section presents the following points : God's eternal design to
choose us as his adopted children in Christ — the redemption and forgive
ness of sins which are procured through his death — revelation of an in
tended general union in Christ — realization of that eternal design by means
of our calling and reception of the enjoyment of saving blessings — and
the reversion of the future inheritance pledged by the Spirit to the faithful.
After an invocation of benediction on the holy community of the Ephe
sian church, the Apostle pours out his thanks to God as the author of all
our Christian blessings here and hereafter. These blessings are bestowed
in accordance with his eternal choice of us to be in connection with Christ;
a choice which was designed to procure and advance our holiness ; which
resulted from a predetermination, originating in his love, that he would
adopt us as his children, such being his good pleasure ; and whence springs
the praise of that glorious display of mercy, in consequence of which we
have been received into the divine favor, being united with that " beloved
Son of God in whom" he had declared himself to be " well pleased" : 1-6.
It is through the atonement eifected by his death that we obtain par
don, which is granted to us through the abundant goodness and favor which
God has so bountifully bestowed on us in religious wisdom and under
standing : 7, 8. He hath communicated to us his will which heretofore
has been unknown ; that benevolent purpose of his, to unite together in

ANALYSIS OF THE

progressive ages angels and redeemed men under Christ their head. In
this holy body we also have obtained an inheritance, a glorious possession,
which is to be enjoyed principally in heaven, having been predetermined
thereto by him who doth all things according to the counsel which his own
will prompts, that is, as he pleases, which is, of course, with infinite wis
dom : 9-11. It is intended, therefore, that we, Jewish converts, who first
believed and consequently placed Our hopes in the Messiah, should praise
his glory ; and ye also, Gentile converts, who heard and believed the Gos
pel, and to whom was given that promised Spirit who is the earnest, secur
ing to us God's favor, and future glory, to be fully and ultimately granted,
when, at the general resurrection,, the body being delivered from, corrup
tion and united with the soul, the people of God redeemed by Christ, shall
be for ever liberated from the consequences of sin, and received into the
joy of their Lord : 12-14.

SECTION II.
Chap. 1. 15— II. 10.

PRATER FOR THE EPHESIAN CONVERTS  THE LEADING TRUTHS OP CHRISTIAN
FAITH, ESPECIALLY THOSE CONNECTED WITH THE REDEMPTION EFFECTED
BY CHRIST.
The Apostle, having briefly developed the plan of salvation devised by
eternal wisdom, accomplished through Christ, and made efficacious to men
redeemed and adopted as God's children, of whom the Ephesian church
was a portion, now proceeds to show his affection for his beloved converts,
and the deep interest which he feels in their present and future spiritual
welfare. He tells them that, in consequence of the magnitude and excel
lence of the blessings just enumerated, and from the information received
by him of the Christian fidelity of those whom he addresses, and their con
sequent love to all the holy ones who belong to Christ, he gives thanks
continually on their account. He prays that God may grant them, by his
Holy Spirit, true wisdom and religious understanding, so that they may
know and rightly appreciate the blessings which constitute the object of
Christian hope, the abundance and superiority of glory which God hath in
part given and principally reserved for the saints ; that they may know
also how great is that divine power which is exercised towards believers,
which accords with that almighty influence which God exerted when he
raised Christ from the dead, and placed him at his own right hand in
heaven itself, in the position of the highest honor, far above every dignity,
earthly or celestial, in this world and in that which is to come, thus sub
jecting all things to his control, and granting him, in this elevated condi-

EPISTLE TO THE EPHESIANS.

tion, to be glorified head to his church, which, being intimately united to
him, is described as his body, filled with all necessary gifts and grace by
God himself, who, being everywhere, fills all beings, or all its members,
with all things necessary to their happiness : 15-23. The author goes on
in close connection with what precedes : God hath not only effected the
resurrection and elevation of Christ, but you also— who once were in a
state of wretched sinfulness, living in accordance with the suggestions of
Satan as the unconverted still do, with whom formerly both Jewish and
Gentile Christians acted in compliance with carnal inclination, and were
naturally obnoxious to God's righteous indignation — rather let me say the
all-merciful God, actuated by his great love towards us when we were in
this sinful condition, hath given us life along with Christ, (for it is by di
vine favor that we are saved,) hath raised us with him to a holy and glo
rious condition, and, united with Christ, hath even joined us with him in a
state of heavenly honor ; that, in all subsequent periods, the abundance and
excellence of God's favor to us through Christ might be shown : ii. 1-7.
All these blessings are attributable to the divine kindness, for our salva
tion is the result of unmerited favor, and is granted to us on the condition
of faith. It is God's free gift, not of human origin or procurement, in
order that no one should boast of himself. Our whole Christian condition,
comprising its blessings and its inwrought holy character, is the result of
God's operation. He hath formed us anew in Christ Jesus to live a holy
life, for which he hath before made all necessary preparations : 8-10.

SECTION III.
Chap. II. 11-22.
THE HEATHEN AND CHRISTIAN CONDITIONS CONTRASTED. JEWS AND GENTILES
UNITED, AND BOTH RECONCILED TO GOD THROUGH CHRIST. THE CHURCH
DESCRIBED UNDER THE FIGURE OF A SPIRITUAL AND CONSTANTLY IN
CREASING TEMPLE.
The author now reminds the Gentile converts in particular of their great
obligations to Christ. You were formerly uncircumcised Heathens, as
the Jews contemptuously called you, although in general their own cir
cumcision was merely outward, and they did not cultivate the internal
change of character which it symbolized. Gentiles as you then were, you
had no connection with Christ ; you had no claim to the blessings pledged
by covenant to the true Israelites ; you had no well founded hope of hap
piness, and were living in the present sinful world without a knowledge of
the will of God, without ascribing to him due reverence, and without any

ANALYSIS OF THE

real consolation arising from trustful dependence on him. Such was your
heathen condition : 11, 12. But now, converted to the Gospel and brought
into union with Christ, you, who formerly were morally and religiously at
a distance from God, have been brought near by virtue of the. atonement
of Christ consummated by his death : 13. For he, whose nature and char
acter are peace and love, is the author of that happy and peaceful condition
into which we are brought by the Gospel, who hath united Jews and Gen
tiles together, having, by his atonement, put an end to the ritual law with
its ordinances, which, like a separating wall or hedge, formed an impassable
barrier between the two parties, and became a perpetual source of mutual
hatred. Thus he hath brought together the long belligerent powers in a
state of peaceful concord, and hath formed them into one new man, as it
were, actuated in loving harmony by one will : 14, 15. All these things
he hath done in order, by his sufferings on the cross, to reconcile to God
Jews and Gentiles united together in himself, having, by means of those
sufferings, destroyed that state of hostility: 16. Thus hath he come,
originally in his own person, and subsequently by his agents, the ministers
of his church, publicly proclaiming the good tidings of peace and happiness
to Gentiles and Jews, both of whom have through him, by one and the
same Spirit, access to God : 17, 18. Hence it follows, that Gentile converts
are no longer strangers in God's commonwealth, and merely sojourners
for a limited time in his family ; but they have become incorporated
citizens with the old rightful inhabitants, and members of God's house
hold: 19. Then, changing his figure from a family to a building, the
Apostle proceeds to describe them as raised up on the foundation of the
apostles and prophets. He represents the divinely commissioned apostles
and the divinely inspired teachers of the Christian revelation, figuratively,
as the foundation of the Christian divine temple, the first laid, the principal,
the corner stone thereof, being Jesus Christ. This whole figurative edifice,
in proper compact form and structure, gradually advances and shall ad
vance, until, in original and continued union with the Lord Jesus, its corner
stone, it becomes a complete and holy temple spiritually consecrated to
God. And of this temple the Apostle declares that the Ephesian church,
to whom he is writing, is also a portion : 20-22.

EPISTLE TO THE EPHESIANS.

SECTION IV.
Chap. III.
THE APOSTLE IN PRISON, AFTER REFERRING TO HIS MINISTERIAL COMMISSION
TO PROMULGE THE GOSPEL, PRAYS FOR THE GROWTH OF CHRISTIAN-
LIFE IN HIS READERS, CONCLUDING WITH A DOXOLOGY.
With a view to the blessings just enumerated, which Christ had procured
for his church, St. Paul, who had been persecuted and imprisoned for his
efforts in behalf of the Gentiles, makes an earnest and solemn supplication
for those whom he addresses : 1, 14. But before specifying the main
points of his prayer, he refers his readers to that divine arrangement,
whereby the system of the Gospel heretofore concealed had been commu
nicated by revelation to him and his apostolic and inspired brethren : 2-5.
He speaks of the calling of the Gentiles to equal spiritual, privileges with
the Jews, and, in terms of characteristic humility, of himself as commis
sioned to make known this plan which had been arranged by God, and had
lain hidden in him from eternity: 6-9. Now it is brought clearly to
light, in order that, by means of the church on earth, the highest of angelic
powers might become acquainted with God's extraordinary wisdom, in
accordance with that eternal purpose of his which he accomplished in and
through the person of Christ, in union with whom the true Christian by
faith acquires confidence in approaching God. He prays, therefore, that
with patience and fortitude he may sustain those afflictions for his converted
brethren which he was called on to endure, and which tended to their im
provement and ultimate happiness : 10-13. The Apostle now supplicates
the Father of Christ, him from whom every family or community united
under one head, whether in heaven or earth, derives its name and character,
to grant them, according to his overflowing excellence, to be strengthened
by powerful influence communicated to their souls by his Spirit ; that by
means of faith, Christ may habitually operate and rule in their hearts ;
that, being firmly established in Christian love, they may, with all true
Christians, be able to apprehend the immensity, and to know in a suitable
degree the love of Christ, which transcends all ordinary knowledge ; and
that they may be abundantly replenished with spiritual favors in a measure
corresponding to the infinity of the divine perfections : 14-19. The Sec
tion concludes with an ascription of praise to that omnipotent being, whose
ability extends beyond all human comprehension, and acts according to the
power which operates in us. To him be glory in the Church through
Christ, to all eternity. Amen: 20, 21.

ANALYSIS OE THE

SECTION V.
Chap. IV. 1-16.
EXHORTATION TO CHRISTIAN CHARACTER, FOUNDED ON CHRISTIAN MOTIVES
TO UNITY.
The imprisoned Apostle now begins to exhort his beloved converts to live
in accordance with their Christian condition, cultivating the meek and
humble graces, and striving earnestly to maintain that peaceful and happy
unity of views, feeling, and character to which the sacred influences of the
Spirit naturally lead : 1-3. He urges this on the ground that, every part
and principle of the Christian system tends to this result. The church is
one compact body — its all pervading Spirit is one, as is also the hope
which its spiritual condition imparts. It has also the same Head and
Saviour, the same faith, the same one only baptism. One and the same
God also presides over it, who is the universal Father, supreme, penetrat
ing and diffusing his influence through and among all the members of his
church : 4-6. Divine favor is communicated to each Christian according
to the measure which Christ, the donor, shall in each case determine to be
best. And this is intended by the Psalmist when, in celebrating the
triumphs of David, he celebrates also the celestial triumphs of David's
Lord, announces his ascension to heaven, his glorious supremacy over all
his enemies, and his largess of abundant gifts to mankind. His ascen
sion implies also his previous descent, in his incarnate condition, to the
extreme humiliation to which death has reduced human nature. He who
submitted to this voluntary humiliation, has been infinitely elevated, in
order that, as Lord of the universe, he might fill all the members of his
church with his blessing. Consequently he hath presented to this spiritual
community various ranks and characters of his own authorised ambassa
dors and ministering agents, for the establishment and gradual perfection
of his church, to labor therein, until the whole body of the faithful shall
reach full maturity in Christian faith and knowledge. This he hath done in
order that we, who are Christ's, may not be in the imperfect condition of
children, unsteady and liable to be betrayed by artful plotters of cunning
deceit : on the contrary t that living the life of true and sincerely loving
disciples, we may in all respects advance towards Christ, our Head, from
whom the whole Christian body, fitly joined and closely united together
by every associating particle and atom which may aid in supplying nutri
ment to the system, according to the internal energy which influences each
individual member, increaseth so as to grow and become strong in Chris
tian love : 8-16.

EPISTLE TO THE EPHESIANS.

SECTION VI.
Chap. IV. 17— VI. 29.
IN THIS SECTION THE APOSTLE URGES THE CHRISTIAN CONVERTS WHOM HE
ADDRESSES TO THE VARIOUS DUTIES OF THE CHRISTIAN LIFE, IN DIRECT
OPPOSITION TO NATURAL AND SINFUL CARNALITY.
The whole Section may be subdivided as follows.
I. Converts are earnestly exhorted not to live like Heathens, whose
spiritual condition is that of ignorance and deep depravity, but like those
who have been instructed in the transforming nature of the religion of
Christ, so as to aim at and acquire that holy divine image of God, in which
man was originally created : 17-24.
II. Now follows a specification of some of the particulars which are
implied in the foregoing admonition, accompanied by suitable exhortations
and representations : 25 — v. 21.
III. To the above succeed direct and appropriate addresses to wives,
husbands, children, servants and masters, stating their respective duties,
and in part their rights : 22 — vi. 9.
IV. The Epistle then exhorts to Christian effort against all opposing
forces, effort directed under the protection and by the assistance of those
spiritual defences and powers which the Gospel provides for the protection
and aid of its votaries. The Apostle requests the prayers of his Christian
brethren for the church in general, and for himself in particular, that he
may be enabled rightly to proclaim the Gospel. A Christian salutation
and blessing form the conclusion : 10-24.

COMMENTARY

EPISTLE TO THE EPHESIANS.

SECTION I.
Chap. I. 1—14.
SKETCH OF GOD'S PURPOSE AND COURSE OF ACTION IN REFERENCE TO OUR
SALVATION, IN ACCORDANCE WITH WHICH INTENTION AND PROCEDURE
SPIRITUAL BLESSINGS ARE CONVEYED TO US.
I. TiavXog, wnSoroXog 'Inoov Paul, an apostle of Jesus Christ by I.
Xpcarov 6ia -BeXrifiarog ¦deov, the will of God, to the saints which
rote ayioig rdig ovoiv iv 'E^eaw are at Ephesus, and to the faithful
Kal moTolg iv Xpiaru 'Itjoov' in Christ Jesus : Grace he to you, 2
2 Xdptg vfiiv Kal elprjvj] dnb -deov and peace, from God our Father,
7raTpdc fjfiQv Kal Kvpiov 'Itjoov and from the Lord Jesus Christ.
'KpiOTOV. Jlessed he the God and Father 3
3 EvAoyjjtoc 6 debg Kal Trarijp of our Lord Jesus Christ, who hath

1. "Saints and faithful:" These appellations designate true Christians
as devoted to God and consequently holy, (see note on Heb. ii. 11,) and
as believers true to the profession which they have avowed. They char
acterize the Christian community as such. On the next words, see the
Introduction. 2. Some commentators connect the last clause with the preceding word
by the copulative, and translate, " from God the Father of us and of the
Lord Jesus Christ." But the genitives are all governed by the preposi
tion, and God and Christ are each represented as the source of " grace and
peace." See the inscriptions in other epistles of St. Paul, and the note on
Rom. i. 7.
3. This verse is the commencement of a series of declarations which
does not terminate until the end of the fourteenth verse. The Apostle be-

10 COMMENTARY ON THE [Sect. I.

blessed us with all spiritual bless- tov Kvpiov fjpMV 'Inoov Xpiorov,
ings in heavenly places in Christ, 6 evXoyrjoag i)fidg iv ndorj evXo-

gins with an ascription of praise to God for the vast and abundant blessings
which he hath dispensed to his people. Thus he is led to refer to the
eternal choice of them, and to connect with this topic others closely allied
to or naturally flowing from it. So great are the ardor and rapidity of his
mental energies, that one idea follows another without intermission. The
succession is not marked by ordinary interpunction, so that the whole sen
tence consists of a concatenation of clauses, each of which contains a thought
of deepest interest and significance.
"Blessed" precedes the term "God," according to invariable usage.
See the note on Eom. ix. 5, pp. 162, 163. " EvXaynrog in the New
Testament is applied only to God. His is perpetual and unchanging bless
edness. 'EvXoyniiivog is used of such as are blessed of God, and on whom
blessing is invoked from him : Matt. xxi. 9, Luke i. 28." Eadie in loc.
The first words may be translated, ' blessed be God even the Father,' or,
as in the authorised version, " blessed be the God and Father." The latter
view accords best with St. Paul's usage. It is supported by ver. 17, " that
the God of our Lord Jesus Christ," and also by Eom. xv. 6, " the God and
Father." See also 2 Cor. i. 3, xi. 31, and Col. i. 3, and compare Matt.
xxvii. 46, and John xx. 17, where our Lord applies to his Father the ex
pression, " my God." God is called his God, not only because Christ was
commissioned and sent by him as his Apostle on earth, gave testimony to
the truth both by doctrine and works, and again ascended where he was
before and returned to the bosom of his Father; but also because as
Messiah, the agent and servant of the Most High, he recognises him as his
God, expresses his trust in him, and makes his prayers to him. See Heb.
ii. 13, v. 7, John xvii. Harless affirms that if such were St. Paul's mean
ing, he must have placed the particle re before /cat. But although this
would have made the expression more definite, it is not at all necessary,
as some of the preceding references, and the frequent use of the article as
qualifying more nouns than one, plainly show. Ev^oylu, like the corres
ponding Hebrew tfta, means, to wish good to, to impart a gift or bless
ing, and to return thanks for something conferred : Stier.
" Every spiritual blessing :" This marks the fulness and excellence of
the benefits dispensed through the Gospel, and perhaps may be in contra
distinction to the limited degree of them under the law. — 'Enovpavioig'
" heavenly :" Some connect this word with evXoyfjoag which precedes,
so as to give the meaning, ' God in heaven hath blessed us.' But such a
construction is not allowable, and the sense thus obtained is frigid. Others
understand, ' good things.' Thus Luther : Gutern ; Wiclif, Tyndale, Cran-
mer and the Genevan, add " things." The Rheims translates, " in celestials."

Ch. 1. 1-4.] EPISTLE TO THE EPHESIANS. 11
yia nvevfiariKy iv rolg inovpa- according as he hath chosen us in 4
4 vioig iv XpiarSt, Ka&ug i^eXi^aro him before the foundation of the
ijjuac iv avru npb KaTafJoXrjg world, that we should be holy and
KOOfiov, elvat, quag dyiovg Kal without blame before him ; in love
dfiufiovg Karevumov avrov' iv

But this idea is conveyed in the phrase " every spiritual blessing," and
would be a tautology. Besides, in the other four instances of the use of
this adjective in this Epistle, it is necessary to supply the word " places."
See ver. 20, ii. 6, iii. 10, vi. 12. The term is equivalent to heaven, as the
Syriac here translates it. Stier supposes the Apostle to have preferred
the adjective to the more usually'employed noun, in reference to the Old
Testament designation of blessings granted to the Hebrews as inheritances
in the land of Canaan, implying localities. The blessings conferred upon
the true Christian are in the heavenly country, which for and in him has
come down to earth. The reason is not very satisfactory, nor the repre
sentation quite clear. The meaning may be the same, whether the adjec
tive or the noun be employed to convey it. The Christian's heavenly
happiness is represented in the New Testament as already begun in him ;
consequently, in a limited extent, he may be said to be already in heaven,
and heaven, meaning its bliss, to be in him. Thus we read that " he hath
everlasting life," that he is already raised from the dead and glorified.
See John iii. 36, Eph. ii. 6, Col. ii. 12, iii. 1, Eom. viii. 30. His connection
with the mystical church on earth implies also a connection with the glori
fied church in heaven, and the same blessings, though varying in degree,
characterize each.
" In Christ :" The iv is not to be rendered by or through. It expresses
the Christian's union with his Lord and Head, as is plainly its meaning in
vs. 4, 6, 7, 10, 11. God's spiritual blessings are given to men, not in
themselves as children of fallen Adam, but as being regarded in, that is,
united to Christ. The being " in heavenly places," in a heavenly condition,
and " in Christ," are equivalent.
" Us :" The pronoun here, and in the immediately subsequent verses
until the twelfth, relates to the same body. It is not to be limited to the
author and those for whom he intends his Epistle, as what is affirmed is
equally true of others. Neither can it be restricted to Hebrew converts
before chosen by God to Jewish privileges ; for the choice and predetermi
nation evidently relate to the blessings of Messiah's kingdom as developed
in the Gospel, and in vs. 12 and 13, Jewish and Gentile converts are con
trasted. The Apostle connects himself with true Christians in general, and
makes his statements in relation to the whole body. The same remark
applies to Eom. viii. 26-30, where see the notes.
4. " According as :" The blessings conferred are in accordance with the:

12 COMMENTARY ON THE [Sect. I.
5 having predestinated us unto the dydnv npoopioag Tjnag elg vlo- 5
adoption of children by Jesus Christ -&eolav did ' Inoov Xpiorov elg
to himself, according to the good avrov, Kara rr)v evdoitiav rov

divine choice. — "Chosen:" See the note on Eom. viii. 33, p. 155. — "In
him :" In making his choice, God regards all who are comprehended within
it as in Christ, united with him who is most especially his " chosen one :"
Isa. xlii. 1. — "Before the foundation of the world:" That is, from eter
nity. Comp. iii. 11, Eom. xvi. 25, 2 Tim. i. 9.
" That we should be holy and without blame before him :" This indi
cates the intention which prompted the divine choice, namely, to promote
our holiness. This is its purpose, the object which the choice had in
view. The motive in which it originated is developed in the next clause.
The words express sanctification. " God hath called us unto holiness :"
1 Thess. iv. 7.
" In love :" Some have connected this phrase with the verb " chosen"
at the beginning of the verse ; but the wide separation of the two expres
sions makes such a construction unnatural. If, according to the usual punc
tuation, the words be joined to those immediately preceding, the whole
clause will very happily characterize " love as the consummation of Chris
tian virtue :" Eadie. But it is preferable to connect them with what follows,
as in iii. 17, 18. This is done by the Syriac version, and some of the best of
the ancient commentators. Thus Chrysostom : 'Ev dydwq, ^yr\oi, npoopioag
r)liag* (Ecumenius in loc: " Whence was he moved to this ? From love
alone ;" i% dydnng y,6vr\g.\ Theodoret : " And he foreknew us and loved
(fiydirnoe,) and predetermined our calling," &c.J Theophylact also gives
the same view ;§ and Jerome : " In charitate prsedestinans nos in adoptio-
nem," &c.|| The view of these fathers is followed in several modern com
mentaries. This arrangement represents God's love as the motive of our
predestination and election, which corresponds with the expressions im
mediately following, " the good pleasure of his will, the riches of his grace,"
and also with the general instruction of Scripture on this topic. See the
note on "Rom. viii. 29, p. 151, and compare 1 John iii. 1, "Behold what
manner of love the Father hath bestowed upon us that we should be called
the sons of God." Observe too that adoption to sonship is the condition to
which God is here said to have predestined us.
5. " Through love having predestinated us," &c. : That is, our admis
sion into the family of God as his dear children has its source in divine
love, which prompted the pre-determination, and it is effected by what Christ
has done for us. " TloOeoia-derbv vlbv Ttoielodai — conveys the idea of
* Horn. 1 ad Eph., Opera, Edit. Boned. Paris. 1T84, torn, xi., p. 5.
t Edit. Paris. 1081, torn. 11., p. 2. § Opera, Venet. 1755, torn. 11., p. STO.
t Opera, Paris. 1642, torn, ill, p. 298. J Opera, Paris. 1T06, torn, iv., col. 326.

Ch.I. 5, 6.] EPISTLE TO THE EPHESIANS. 13

6 ¦deXrj[iaTog avrov, elg hraivov pleasure of his will, to the praise 6
66^ng TTJg ftdpirog avrov, iv r) of the glory of his grace, wherein
EXapiTuaev T)fidg iv rQ jjyam;- he hath made us accepted in the

sonship acquired by adoption :" Eadie. The preposition in -rrpoopioag
implies that the determination was formed in eternity, or, as it is said in
the preceding verse, "before the foundation of the world." — EZc avrov
Some ancient authorities and modern editions read avrov. De Wette
translates " for him," stating the exposition which refers it to God " for
whom all things are, (Eom. xi. 36, 1 Cor. viii. 6,) in whom lies the design
of the whole work of redemption." Still, in accordance with his view of
the same expression in Col. i. 20, he seems to prefer explaining it of Christ,
" the first born of God's children." But it is most natural to understand
it of God, and to translate either ' in respect to' or ' to him' or ' himself;''
meaning that we should be his own children. Thus God will be repre
sented as the father of his redeemed ones, of whom Christ is "the first
born among many brethren :" Eom. viii. 29. Our adoption is iii refer
ence to God himself, into his family. — " According to the good pleasure
of his will," Kara rfjv zvdoKiav rov ¦BeXfuiarog avrov. The pronoun
may qualify either of the nouns, but in the parallel clause in verse 9, it
evidently qualifies "good pleasure." If it be taken in the same construc
tion here, the sense will be as follows : ' according to that benignity of his
which prompted, originated, and produced this will.' This thought cor
responds with that denoted by the introductory phrase, ' through love,' and
shows that the cause of our being predetermined and chosen lay not in
ourselves or in God's need, as is generally the case in adoption as practised
among men, but solely in the divine benevolence.
6. " To the praise of the glory of his grace :" Some have regarded the
latter clause as Hebraistic for ' his glorious (powerful ) grace,' or, ' his gracious.
glory (power.)' In the next verse we have the word "grace," and in
verses 12, 14, "glory" alone. In the two latter instances, however, the
form of expression and the general thought are the same as here ; from
which it seems probable that the leading idea is conveyed by the term
glory or power. Hence it would follow that God's glory rather than his-
grace, is what is here said to be praised. Eadie, who regards the glory
as " one special element of the grace," understands thereby " its fulness,"
extending to all classes of sinners, and granting its favors even to the
most abandoned ; its " freeness," being offered to all mankind without ex
ception ; and its " condescension," being given to the vilest and most un
worthy. " Wherein :" iv %• Or i)g, as some ancient authorities have it. The ex
ternal evidence is rather in favor of the former reading, but the meaning
will not be affected whichever be preferred. The pronoun may. qualify

14 COMMENTARY ON THE [Sect. I.

beloved : In whom we have re- jievu, iv w e%oftsv rr\v dnoXvrpG)^
demption through his blood, the oiv did rov a'L^arog avrov, rfjv
forgiveness of sins, according to the d(peoiv ruv napaTrrundruv, Kara
riches of his grace, wherein he rbv nXovrov rr\g %dpnog avrov,

glory or grace, although the Apostle's manner of adapting the verb to the
noun makes the latter construction the more probable. — 'Exapiruoev T\\idg.
According to Greek usage, verbs in ow express the being endowed with
or acted on by the thing denoted by the noun from which they are formed.*
Thus the phrase may be rendered, as in our translation, " hath made us
accepted," put us in a condition of grace and favor. This accords with
the exposition of Beza, Nos gratis sibi acceptos effecit, and of Luther, an-
genehm gemacht, and also with the view of Chrysostom and other Greek
fathers, and of several modern interpreters. Or the verb may mean, to
show grace or favor to. The participle is used of the virgin Mary in
Luke i. 28, where it is very correctly rendered "highly favored." There
is an alliteration with %dpirog, which may be preserved in English thus :
' the favor with which he hath highly favored us.' Comp. evXoyf\oag —
¦evXoyia, ver. 3; ivepyeiav — ivfjpynoe, vs. 19, 20; dydnnv — rryd^noe,
ii. 4 ; and KXrjoeug — iKXtjOvre, iv. 1. — " In the beloved :" That is, in Christ,
called " the son of his love" in Col. i. 13. Comp. Matt. iii. 17, xvii. 5, 7.
7. " In whom :" The believer's mystical union with Christ is again
brought forward, as St. Paul frequently employs the preposition in this
connection. — "Eedemption :" According to the derivation of this word, it
•denotes deliverance by the payment of a ransom. In its full scriptural
sense, it expresses complete ultimate liberation from sin and all its conse
quences. See on Eom. iii. 24, p. 53. As Eadie remarks, it "seems to
be" (rather it is) " a long process, including not a single and solitary bless
ing, but a complete series of spiritual gifts, beginning with the pardon of
sin, and stretching on to the ultimate bestowment of perfection and felicity,
for it rescues and blesses our entire humanity." All the benefits denoted
thereby are the legitimate consequences of the meaning which the author
himself here attaches to it, namely, " the forgiveness of sins."
" Through his blood :" That is, death. All expressions of this kind,
with which the New Testament abounds, imply atonement. To regard
them as figures denoting Christ's doctrinal system in its practical working,
is without a shadow of evidence ; and to limit the idea to that of giving
example or attestation by his death, is to destroy the connection of the
word with redemption or forgiveness, of which it is plainly represented as
the procuring cause. " The riches :" That is, the fulness, the vast abund
ance and excellency. The word is often used in this sense. Thus we have,
iriches of goodness, of glory, of full assurance, and perhaps of wisdom :
* See Buttmann's Greek Grammar, Eobinsoo's Translation, § 119, p. 822, o.

Ch.I.7-9.] EPISTLE TO THE EPHESIANS. 15
8 rjg iTtepiooevoev elg fjjMg iv Trdor) hath abounded toward us in all wis-
9 oo<f>la Kai (ppovrjoei, yvupioag dom and prudence; having made 9

See, among other places, Eom. ii. 4, ix. 23, Eph. i. 18, Col. ii. 2, Eom. xi.
33, and the note on the last text, p. 211.
8. THc- The genitive instead of the accusative by attraction with the
preceding noun. The meaning is either, ' in which he hath abounded
toward us,' that is, hath shown his bounty by the profuse abundance of his
gifts ; or, ' which he hath caused to abound in us,' in other words, to be
abundantly dispensed. The leading thought is the same according to either
translation. The word is used in the latter modification of meaning in
2 Cor. iv. 15, ix. 8, and 1 Thess. iii. 12.
"In all wisdom and prudence." Commentators differ respecting the
connection of this clause. Griesbach, in common with several modern
critics, following Chrysostom, Theodoret, and Theophylact, of the Greek
church, and Jerome of the Latin, attaches it to the subsequent participle.*
Eadie adopts this construction, and explains the passage thus : " Having
in all wisdom and prudence made known to us the mystery of his will.'''
He appeals to the similar construction of the phrase " in love " with ver. 5,
and remarks that, " wisdom and prudence have no natural connection with
the abounding of grace. If the words ' in all wisdom and prudence' be
referred to God, as descriptive of his mode of operation, they are scarcely
in harmony with the leading idea of the verse. It is not so much God's
wisdom as his love, not so much his intelligence as his generosity, which
marks and glorifies the method of his gracious procedure." He adds, that
" thankfulness and peace," rather than " wisdom and prudence," are what
we " would expect to find in such a connection." These remarks do not
appear to have much force, as either train of thought would be in character
with the Apostle's manner, in itself quite natural, and in harmony with
the context. Surely he may say, in accordance with his general view, God
hath made his grace to abound in us along with all wisdom and prudence,
that is, all suitable knowledge of his plan of our salvation and its practical
bearing on our character and conduct. Qpovnoig properly denotes that
element of mind which directs and prompts to an intelligent, prudent, and
practically wise course of thinking and acting. In the only other text of
the New Testament in which it occurs, Luke i. 17, it expresses the wise
and prudent course of conduct which is pursued by religious men. Com
pare the parallel place in Col. i. 9 : " in all wisdom and spiritual under
standing." If, as seems most probable, the "wisdom and prudence" be
subjective, referring to those properties as produced in us by divine grace,
the latter construction would seem preferable.
9. "Mystery of his will:" The term mystery,. in the language of
* In the Vnlgate version, however, the more usual connection with what precedeB is retained.

16 COMMENTAEY ON THE [Sect. I.
known unto us the mystery of his r)[uv rb \worr\piov rov deXrjfiaTog
will, according to his good pleasure avrov Kara ri)v evSoKtav avrov,
which he hath purposed in himself: t\v -npoeftero iv avrQ elg oIko- 10
10 That in the dispensation of the ful- vo/uav rov nXTjp&fiarog rSiv /cat-

Scripture, frequently denotes some real fact the manner and operation of
which we cannot fully comprehend, and also something which is in no
respect obscure in itself, but either not at all, or but very imperfectly
known. See the note on Eom. xi. 25. — EvdoKia expresses God's kind
disposition, but here it evidently comprehends also the divine purpose
which springs from this benevolent inclination, and to this the relative f\v,
which, refers. — " In himself" may be pleonastic ; or it may be designedly
used in order to imply that this purpose originated in the divine mind,
and remained there a secret purpose, until revealed in accordance with
infinite wisdom. — " Hath purposed :" The nature, extent and bearing of
God's purpose, as exhibited in St. Paul's epistles, are stated in the note
on Eom. viii. 28, pp. 146-149. That it comprehends within its scope
angels as well as men, is evident from the next verse.
10. E2c is rendered in our translation " in." 'For, respecting,' is pro
bably the true meaning, as it is used in Acts ii. 25, " for David speaketh
concerning him," elg avrov, and elsewhere. God's purpose relates to the
dispensation. OlKovofMia properly signifies the domestic arrangement,
hence the ministrations or office of a steward. The church is regarded as
a house or family. See Num. xii. 7, as quoted and illustrated in Heb. iii.
2-6, where see the notes, pp. 53, 54. Its ministers are represented as
stewards, conducting its affairs and promoting its interests. See 1 Cor. iv.
1,2; 1 Pet. iv. 10. St. Paul calls his office or commission, " the dispensa
tion," arrangement, olKovofiiav, " of the grace of God given to him :" Eph.
iii. 2, Col. i. 25, 1 Cor. ix. 17. Hence it is that this word is used for the
gospel dispensation or economy. Ignatius employs it to denote the divine
plan, or arrangement, whereby the virgin Mary became the mother of our
Lord. See his epistle to the Ephesians, sect. 18.
" Of the fulness of times :" This phrase has been variously explained.
According to most expositors, it expresses the same general idea as Gal.
iv. 4, " when the fulness of the time was come," that is, when the proper
period had arrived. In this view of the meaning, Kaipuv is explained
by some as if it were singular and related to the commencement of
Christianity, thus : ' Eespecting the dispensation which took effect when
the time which divine wisdom had foreseen as most appropriate to its
development had fully come.' It was God's predetermined time, and con
sequently best adapted to his purpose. Others retain the plural sense, and
explain the word of times already elapsed, thus : ' Eespecting the dis
pensation which took effect on the completion of those past periods

Ch.1.10.] EPISTLE TO THE EPHESIANS. 17

p&VjdvaKeQaXaiuoao&airdirdv- ness of times, he might gather to-

which had prepared the world for the advent of its Redeemer, so that the
Gospel was ready to be disclosed, and the nature and object of God's pur
poses could suitably be revealed.' In either case, the fitness of the time
chosen for revealing Christian truth will be the prominent thought. How
well adapted this time was has often been shown. The general spread of
the Greek language after the conquest of Alexander the Great and his suc
cessors, and the facilities of communication throughout the known world
promoted by that unlimited power which sprang from Eome's almost
universal empire, prepared the way for the more rapid propagation of
Christianity. The practical experience of the inability of any systems of
mere human philosophy to make known religious truth and to satisfy the
cravings of nature, and the longing of men after a better state of things.
than they had heretofore enjoyed, (see Eom. viii. 19,) opened the thoughtful
mind to a suitable attention to the doctrines of the Gospel, and contributed
to make the period of their revelation eminently proper.
Stier, however, in his very full and able commentary, is not satisfied
with this more usual view, which makes the idea of the text equivalent to
that in Galatians. He considers the phrase, " the fulness of the times,"'
as expressive of the whole long continued period of the Gospel dispensation,
which develops and completes itself through various properly measured,.
adjusted (gemessene) times and periods. He compares ii. 7, 1 Cor. x. 11,
Acts i. 7, iii. 21, 1 Tim. ii. 6, in all of which the plural is employed to de
note the progressive periods of Christ's kingdom, and thus illustrates the
meaning which he attaches to the phrase in this place. ' The dispensation
which we now indeed enjoy, and whose mystery is now made known to
us, but in which we ourselves are to grow towards perfection, and which is
to extend after us through its various progressive periods, until it arrive at
its ultimate completion.'
" That he might gather together," &c. This is the mystery of his will,
the good pleasure which he hath purposed ; in other words the divine pur
pose itself. Some, with the Syriac, have given to the word, dvaKe<f>aXai-
uoaodai, the meaning of restoration, renewal ; and the Vulgate translates
it instaurare. Wiclif has " enstore," Cranmer " set up," the Eheims
" perfit." In the only other place in which it occurs in the New Testa
ment, Eom. xiii. 9, it means to " comprehend." Ke<pdXaiov is used to
express the sum total, the amount, and is rendered " sum," though not
very accurately, in Heb. viii. 1. See the note there. 'AvaKeQaXalaoig
signifies a summing up of various items in one aggregate, and the verb
means either to unite together into one general body, or to unite together
under one head, in allusion to KetpaXrj implied in Ke<j>dXaiov. In the for
mer case Christ's supremacy will be presumed, and expressed by the
2

18 COMMENTAEY ON THE [Sect. I.
gether in one all things in Christ, ra iv tg> XptorS, rd iv rolg

words " in Christ," which follow ; in the latter it will be directly con
tained in the verb. Chrysostom renders it by avvdtpai, to join together,
and explains the clause thus : " to place one head over all, both angels and
men."* Though the idea of again may not be expressed here by dvd, yet
the union in and under Christ which the verb denotes implies a restora
tion of fallen man to such a moral condition as originally subsisted before
the fall.
" All things in Christ, both which are in heaven and which are on earth,
even in him :" Locke endeavors to show that this phraseology may ex
press nothing more than the union of Jews and Gentiles in one church of
Christ. He does not positively maintain tnts interpretation, but evi
dently regards it as harmonizing with scriptural usage. But the texts
'he appeals to prove no such meaning as he attaches to them. Daniel,
lie says, "expresses the nation of the Jews by the name of heaven,"
and he appeals to viii. 10, which sustains no such conclusion. He
•adds, " our Saviour himself, by powers of heaven, Luke xxi. 26, plainly
signifies the great men of the Jewish nation ;" whereas it is quite plain that
lie means no such thing, but employs the phrase as part of a figurative
representation of general overtumings and destruction. Macknight also
takes a similar view. Schoettgen understands by " things in heaven'7 the
'Christian church, and by " things on earth" the unconverted Jews. But so
limited a meaning is in opposition alike to scriptural language and senti
ment. It is true that St. Paul does indeed represent Jews and Gentiles as
united together in one church under Christ. See ii. 14-16, iii. 6, and other
similar texts. But this is certainly not the whole of that union which the
•atoning death of the Redeemer effected, nor can it be the full meaning of
¦expressions so comprehensive as those of the text.
Neither can these expressions be understood of the departed spirits of
saints and of the inhabitants of earth. For the former are never said to
be in heaven, properly speaking. Such expressions as ii. 6, prove nothing.
for they refer to good men still living on earth. And, although Phil. i. 23,
Heb. xii. 23, Eev. xiv. 13, and other similar texts do speak of departed
saints, as " with Christ," in a condition of perfection, " resting from their
labors," and entirely happy ; yet they do not justify the conclusion that
they have actually ascended to heaven. This is the final result of the
atoning action of Christ, subsequent to " the redemption of the body"
(Eom. viii. 23,) from all the effects of sin, its glorification and ultimate
union with the redeemed and purified soul.
, Nor again can the expression " things in heaven and things on earth"
comprise the universe absolutely. For the bringing together into one
* Horn. i. ad Eph. Opera, torn, xi., p. 8, Edit Bened. Paris. 1T84.

Ch.1.10.] EPISTLE TO THE EPHESIANS. 19
ovpavolg Kal rd inl rrjg yr)g, iv both which are in heaven and
which are on earth; even in him,

body or under one head, as here intended and shown also in the parallel
place of Col. i. 20, does not apply to incorrigibly impenitent men and evil
angels. Some who contend for an unlimited sense of the words, do them
selves limit the application of their own exposition. Thus Stier under
stands the expression " all things" according to the applicability of the
dvaKe<paXaco)oig to each class or individual : " each, so far as is necessary
and possible." Thus also Eadie, who regards any other interpretation as
" the truth in fragments, like broken pieces of a mirror." He says as fol
lows : " The phrase ' all things in heaven,' denotes the universe, the higher
and more distant spheres of creation. These, along with things on earth,
are placed under the one headship of Christ. The scholium preserved by
Matthsei supports our view : dvaKecpaXaiuoiv KaXel — rfjv elg fiiav KE<paXr)v
evuoiv, <bg ruv dyyeXuv did Xpiorov roig dvdpunoig ovva<j>devruv. It
includes, according to Meyer, all things and beings, and Harless gives it
the general sense of the universe. So do Von Gerlach, Olshausen and
Stier." It is not at all accurate to explain " all things in heaven" by " the
universe," and then add thereto " things on earth ;" and the scholium, as
quoted, speaks only of the union of men and angels through Christ. But,
in the application of the words, the learned commentator feels the necessity
of limitation. " Since the days of Origen, the advocates of the doctrine
of universal restoration have sought a proof-text in this passage. The
context, however, plainly limits the ' things on earth' to such as have re
demption by Christ's blood. Unredeemed man is ignored." It is true that
impenitent men are ignored, and fallen angels are also ignored. Of
course, then, " things in heaven and things on earth," cannot denote abso
lutely " the universe, all things and beings."
But it may be said that the language is unlimited, and, as it embraces
all the angels in heaven, it must also comprehend all men on earth. To
this it is sufficient to reply, that language equally general is often to be
understood with certain limitations arising from the context and the nature
of the subject. See, among a multitude of instances, John iii. 26, last
clause, xii. 19, Col. i. 6, 23. Should this solution of the difficulty be
rejected as inadequate, then it may be said, that the Apostle is to be re
garded as expressing simply God's intention to unite, by means of Christ,
all the descendants of Adam in one holy body with the angels of heaven.
But that this union shall be so effected as to result in the actual final sal
vation of all men, is not a logical sequence. I quote the language of
Olshausen in loc. : " As regards the two passages, Eph. i. 10, and Col. i. 20,
it might be the most simple plan to make the meaning we obtain from
them harmonize with the general doctrinal type of the Scriptures, by put-

20 COMMENTARY ON THE [Sect. I.
ting prominently forward in the infinitives, ' to gather together in one, to
reconcile,' God's purpose, which, in the establishment of that redemption,
tends to the restoration of universal harmony and to the recovery of all
that was lost, so that the sense would be the same as in the passages,
1 Tim. ii. 4, 6, ' God will have all men to be saved — Christ Jesus gave
himself a ransom for all.' But now that, through the unfaithfulness
and wickedness of man, this purpose is not fulfilled, and that many men
are not benefited by it, is a subject that the Apostle does not feel himself
called upon to put forward." In connection with this extract, I venture to
direct the reader's attention to my note on Eom. viii. 28, p. 149, where
he will find the same general view of God's predetermined purpose in
reference to man. It does not necessarily involve its accomplishment any
more than the declaration of his will. He " willeth not the death of a
sinner," and yet the obstinate impenitent transgressor "shall surely
die." Those who are here said to be united in Christ, are angels and men
who embrace the Gospel. On this subject the following texts are worthy
of attentive consideration : " That now unto the principalities and powers
in heavenly places might be known by the church' the manifold wisdom of
God : — Of whom the whole family in heaven and earth is named : — To
reconcile all things unto himself, whether in earth or in heaven :" — He
" is the head of all principality and power : — Ye are come unto an in
numerable company of angels : — Which things the angels desire to look
into :" Eph. iii. 10, 15, Col. i. 20, ii. 10, Heb. xii. 22, 1 Pet. i. 12. Against
this view the use of the neuter gender here employed has been urged. But
that this gender is used to denote intelligent beings is certain. See John
i. 11, vi. 37, 39, xvii. 2, 1 John i. 1, 3, v. 4. 1 Cor. i. 27, 28, Gal. iii. 22,
Eph. ii. 14, where the neuter is equivalent to the masculine in vs. 15, 16, 18,
and Col. i. 20. See also Virgil, jEneid, v. 716, 717, where quidquid invalidum
is applied to persons. Harless himself, who attaches much importance to
this objection, allows that rd ndvra comprehends such beings in expressing
the aggregate idea of all creation, which he speaks of as delivered by the
work of reconciliation, referring to Rom. viii., 2 Pet. iii. 13, and Rev.
xxi. 1, and also to Acts iii. 21. But the context, both here and in Eom.
viii. 19, (to which Stier also refers,) shows that unintelligent and inanimate
creation is not included. To comprehend such parts of creation within
the meaning of the language, and at the same time to exclude them from
any intended application thereof, is unreasonable, if not contradictory.
The texts in 2 Peter and the Eevelation describe simply a new condition
of things, and the " restitution" referred to in the Acts is defined to be that
of "which God hath spoken by the prophets." No doubt the absolute
supremacy of Christ over all created things is true doctrine, and founded
on direct scriptural evidence. See, among other proofs, 1 Cor. xv. 27, 28.

Ch.H1.] EPISTLE TO THE EPHESIANS. 21
11 avr£>, iv u Kal iKXTipMnfiev in whom also we have obtained an 11
irpoopioSevreg Kara npodeoiv rov inheritance, being predestinated ac-
ra ndvra ivepyovvrog Kara rf)V cording to the purpose of him who
fiovXrjv tow ¦deXr/fiarog avrov, worketh all things after the counsel

But his supremacy over angels and reconciled human beings is what is here
asserted, and these human beings consequently are said to be " in Christ,
in 'him.' " which language is entirely inapplicable to unintelligent and in
animate creatures. These expressions, the latter of which is repeated for
the sake of emphasis, denotes, as before, the union of the beings spoken
of with Christ.
11. "In whom also we have obtained an inheritance :" The true reading
is, iKXT]p&$r\\iev, not iKXr\-&T]\iev, * we have been called,' although this has
considerable external evidence in its favor. Yet inasmuch as it is the easier
reading, it is the rather to be regarded as suspicious. The other verb means,
in the active, to choose by lot, in the middle, to obtain by lot, or in a general
way, and therefore some, losing sight of the signification of KXrjpog, lot,
have so translated it in this place, ' have obtained.' It is explained by
several commentators, both ancient and modern, to mean, ' obtained by
lot.' Thus the Vulgate, Sorte vocati sumus. Chrysostom, although he
adheres to the expression ' chosen by lot,' is yet careful to make this choice
not at all incidental, but in accordance with God's purpose.* It is difficult
to conceive what idea can be conveyed by this translation other than that
of the simple phrase ' has been allotted' or ' imparted to us.' In allusion
to another meaning of the noun, that is, ' heritage,' the word has been thus
translated, * we have been made the heritage,' that is, God's peculiar people.
Stier defends this view, and translates, "we have become the inheritance."
He thinks that the idea expressed by the verb is something additional to
what has been before or is afterwards said ; something, (to use his own lan
guage, which is not very clear,) which is wrought into the subject, so that to
be and not to have follows in ver. 12.f He refers to nepi-rroiTjoig in ver. 14,
which is closely allied to and corresponds exactly with this view ; also to Old
Testament usage, which represents Israel as God's portion and inheritance.
See Deut. iv. 20 : "a people of inheritance." ix. 26, 29, " thy people and
thine inheritance." Compare also xxxii. 9, 1 Kings viii. 51. He appeals
also to the clearness and depth of the meaning thus obtained ; whence he
infers that his translation is the onlyi correct one. There can be no doubt
that this representation is, in itself, true. God's people are his " heritage,"
and this they have become through his gracious goodness. But this is not
the simple meaning of the verb. — The authorised translation most proba-
* TJbi sup. Horn, ii., pp. 9, 10.
t The reader will see that to be is the only phrase which could possibly have been used in this
connection.

22 COMMENTARY ON THE [Sect. I.

12 of his own will ; that we should elg rb eivai Tj/idg elg enaivov rTJg 12
be to the praise of his glory who 66t;ng avrov rovg TrponXmKorag

bly gives the true signification. The blessings of Christ's kingdom both
here and hereafter are represented as the Christian's inheritance. See
Acts xx. 32, xxvi. 18, Eph. i. 18, Col. i. 12, 1 Pet. i. 4. This may be in
allusion to the appointment of grounds in the land of Canaan to Hebrew
families, who retained the right of possession and transmitted it to their
posterity. Eadie says that nai here means " really, indeed." But it may
very well be connected with iKXi]p6y§r\\Lev, with the usual signification
of "also." " Being predestinated," &c. On the subject of God's predetermined
purpose, see the notes on Eom. viii. 28-30, pp. 145-154. — "According
to the purpose of him who worketh all things after the counsel of his own
will :" that is, the counsel which his own will prompts ; in other words,
as he pleases, which, of course, must be with infinite wisdom and good
ness. — " This predestination," says Eadie, " has for its object the present
peace and hope of Christians. They are predestinated in order to be filled
with hope in Christ." This is a very imperfect view of the object of God's
predestination. The author's comparison before cited of the broken frag
ments of a mirror may well be applied to it.
12. " That we should be to the praise of his glory :" Some writers
connect these words with npoopioMvreg, " having been predestined that we
should be," &c. But the predestination intended by the Apostle is not
merely to the praise of God's glory, but as already stated in ver. 5, to
adoption into God's family. — Others join it with iaXTjpu^nfiev, " we have
received an inheritance," ' so as to be,' &c, which is the result of the
favor. This construction is preferable, and the connection of praise with
the reception of benefit is natural. — The connection also of the latter por
tion of this clause "to the praise of his glory," has been disputed. Most
commentators adopt the construction given in our translation ; but some
make this portion parenthetical, and connect what precedes it with roiig
TrporjXmKorag, thus : ' that we should be, (to the praise of his glory,)
they who first hoped,' &c. This construction requires elg rb eivai to be
connected with npoopio/&evreg, ' being predestinated, &c, to be (or, that
we may be,) those who first (or before) hoped,' &c. But the word of
God contains no declaration of predestination to be believers. On the
other hand, the idea of our being blessed, so that praise may redound to
God's glory, is prominent in Scripture. Compare above ver. 6, and be
low ver. 14.
" Who first trusted (hoped) in Christ :" Commentators differ also respect
ing the persons of whom the Apostle is speaking. Koppe explains the
pronoun of St. Paul himself, in contradistinction to the "ye" of ver. 13.

Ch.I.12,13.] EPISTLE TO THE EPHESIANS. 23
13 iv rut XpiorS), iv & Kal vfieig, first trusted in Christ: in whom 13
dKovoavreg rbv Xoyov rijg dXn- ye also trusted, after that ye heard
¦deiag, rb evayyeXiov rTJg ourn- the word of truth, the gospel of

Eadie thinks it " a gratuitous assumption" to suppose " that the Apostle
should so suddenly change the meaning which we bears in all the prece
ding verses," and that, having employed the pronoun in the first person to
" denote the community of believers with whom he identifies himself," it
cannot be allowed that he here " confines it to himself and his believing
countrymen." He maintains that "the ¦npo does not signify before or
earlier in comparison with others, but simply means ' already,' prior to the
time at which the Apostle writes," and refers for examples of this usage
to Acts xxvi. 5, Eom. iii. 25, Gal. v. 21, Eph. iii. 3, Col. i. 5, and 1 Thess.
ii. 2. " The Apostle institutes no comparison between one class of Chris
tians and another. The use of ye in the following verse is a direct trans
ition, natural in writing a letter, when the composer of it passes from gen
eral to more special allusions and circumstances." But since the ¦npo in
the former verse expresses its usual meaning, it is natural to retain that
meaning here. And if in construction with the participle it merely de
notes the hope or trust of the same persons who, in the next verse are
mentioned by a participle as " having believed," why is the preposition
omitted in the latter case ? That two classes of persons are set in contra
distinction to each other seems evident on the very face of the whole pas
sage. And as the idea of the union of Jewish and Gentile believers in
the one church of Christ is a prominent thought with the Apostle, it is
quite in character to suppose that he would here introduce the two parties.
Hie ¦npo may refer to pious Jews as believers in a Messiah before he came
into the world, or, which is perhaps preferable, to the earliest converts,
in contradistinction to whom the Ephesian Christians, on hearing the Gos
pel, are said to have believed and been sealed. Eadie renders the first
words of ver. 13 thus : " in whom ye indeed." But the natural meaning
of Kai in such a construction is evidently " also," and it marks a different
class from those preceding. Whether the transition from Christians in
general to Jewish Christians in particular takes place, as Stier maintains,
in the 11th verse, or in the 12th, as most commentators suppose, is uncer
tain. Either view may be held without affecting the general train of
thought. The latter, however, seems more probable, as it brings out
the contrast with the next verse most clearly, and the expression " in whom
we have" appears to correspond with the same in ver. 7, and consequently
to relate to the same body.
13. The second iv w, " in whom," is a resumption of the first, and in
both cases the relative refers to Christ. There is no occasion to understand.

24 COMMENTARY ON THE [Sect. I.
your salvation ; in whom also, after piag vfiwv, iv <£ Kal moretioavreg
that ye believed, ye were sealed iofpayiodnre tgj rxvev\iari rrjg
r)XmKare, 'ye hoped,' with some expositors, or iKXTipu&nre, 'ye were
made to inherit,' with others. The second Kai connects the two partici
ples dmvoavreg and morevoavreg, ' having heard' and ' having believed.'
Were it merely a repetition of the preceding Kai, it would probably be
followed by vfieig, as in the former instance. Thus believing succeeds
hearing, as it is said in Rom. x. 17, "faith cometh by hearing." The
parenthesis, therefore, which Griesbach has introduced is not only unneces
sary, but improper. The translation is as follows : ' In whom ye also,
having heard the word of truth, the Gospel of your salvation, in whom ye,
having believed also, were sealed.'
" The word of truth :" That is, as the next clause explains it, the
Gospel, which alone reveals the method and way of salvation. See John
xvii. 17, 2 Cor. vi. 7, James i. 18, 1 Pet. i. 22, 23. All these texts re
late to revealed truth as applied by the Spirit to the understanding and
heart, enlightening the one and purifying the other. — "The Spirit of
promise :" In other words, who was promised, generally by God in the
Old Testament, and particularly by our Lord himself. See Isa. xliv. 3,
Ezek. xxxvi. 27, Joel ii. 28, 29, (Heb. iii. 1, 2,) Zech. xii. 10; also Matt.
x. 20, John xiv. 26, xv. 26, xvi. 13, 14. By a metonymy he is called the
promise in Luke xxiv. 49, Acts i. 4, and probably in Eph. iii. 6, just as the
future blessings of Messiah's kingdom promised to the faithful are also
called in Heb. xi. 39. This designation may also be given to the Spirit,
because he is himself the source of divine promises to believers, in whom
he will not fail in the end to accomplish them.
" Sealed :" That is, designated, secured, and attested to be God's re
deemed people. The application of the word is figurative, referring to the
well known intention and effect of affixing a seal for legal and official proof
and security. See, among other instances, Dan. vi. 17, Matt, xxvii. 66, 2
Tim. ii. 19; compare also John iii. 33, vi. 27, Rom. iv. 11, 1 Cor. ix. 2,
2 Cor. i. 22. The seal is God's pledge of safety, both to the believer him
self and also to others. There is certainly no reason to limit this sealing
to the miraculous gifts of the Spirit, or to his agency in Christian baptism.
It comprehends the whole sphere of his divine attesting operations in
reference to the individual to whom the attestation has been given. —
" Spirit of promise :" The latter noun may be regarded as the genitive
of apposition, the Spirit being himself the object promised. Comp. vi.
14, 16, 17. Or he may be so called because of his having been
promised by God both in the Old and New Testaments, as above noted.
The relative "that" which has been introduced by our translators is

Ch. I. W.] EPISTLE TO THE EPHESIANS. 25
14 tnayyeXiag tw dyiui, og ioriv with that Holy Spirit of promise,
dppafi&v rJjg KXrjpovofiiag TjfiSiv which is the earnest of our in- 14

not authorised by the Greek article t<5, and does not appear in the earlier
English versions. It is given by Beza : Spiritu illo promissionis sancto.
He calls particular attention to the thrice repeated use of the article in this
clause.* But this does not sanction such an emphatic rendering.
14. "Og- " who :" The masculine gender may mark the personality of
the Spirit, or it may be used to agree with df>paj3uv that follows. Comp.
Mark xv. 16, TTJg avXrjg, 6 ion npairupiov, and Gal. iii. 16, t<3 onepfiari
oov Sg ion Xpiarog. — 'kppafi&v This word is used in Gen. xxxviii. 17, 18,
20, in the Septuagint, to express the Hebrew fb^, in the sense of a pledge.
But as a pledge for the performance of a promise is returned on the fulfilment
of the condition, it is here more properly translated earnest, that is, a part
of the promised blessing, given as a security that the whole remainder shall
hereafter be imparted : as Chrysostom well expresses it, " a part of the
whole."f EZf Stier remarks that elg does not either here or in iv. 30, merely
mean " until," which would not harmonize with the whole context, nor is the
Spirit to be regarded merely as what is held during an interim. He says,
the similarity of elg aTroXvrpuoiv and elg 'inaivov must be preserved, and
expresses them by zur and zu, "for the redemption,/or a praise." This how
ever implies the meaning of until, as the earnest is presumed to be held in
possession until the whole of what it is but a part is obtained, and as a pledge
of its security. Thus the preposition is used in Gal. iii. 23. This coin
cides with the language of Rom. viii. 23, " the first fruits of the Spirit ;" and
more particularly with 2 Cor. i. 22, v. 5, where " the earnest of the Spirit,"
that is, the genitive being exegetical, ' the Spirit (who is) the earnest,' is
represented as a pledge of the certainty of the Christian's glorious resur
rection. Conybeare's statement is extraordinary. " The metaphor is that
the gift of the Holy Spirit was an earnest (that is, a part payment in ad
vance}) of the price required for the full deliverance of those who had been
slaves of sin, but now were purchased for the service of God." How the
gift of the Spirit can be regarded as a part payment of the price of de
liverance is not very intelligible ; and certainly it is not founded on any
scriptural representation. — Some connect the preposition with ia<j>pa-
yiodnre, but the simplest and most natural construction is with the words
immediately preceding.
" Until the redemption of the purchased possession :" Elg d-noXvrpuoiv
rr\g TrepmoiTJoeug- This last word has been variously interpreted. Some,
regarding.it as a mere adjunct to the preceding and expressive of deliver
ance, life, give the phrase this signification: 'for the salvation-bringing
* Nov. Test. 4c, interp. Theod. Bezse, Cantab. 1652, in loc. p. 578.
t Horn, it ad Eph. nbi sup., p.. 11.

26 COMMENTARY ON THE [Sect. I.
heritance, until the redemption of elg dnoXvrpuoiv rTjg nepnroi-

redemption.' Others explain it by preparation, and translate as if it
were nepinoiwdeioav ' the redemption which has been prepared for us.'
Others again interpret it of our heavenly inheritance as what has been
acquired. Omitting the examination of these and other views, I shall pro
ceed to state and establish that which appears best supported by scriptural
usage and analogy, and has been adopted by the larger number of most
distinguished commentators.
Jlepi-noiTjoig. By this word the Apostle intends to express the body
of Christians whom God has redeemed, and as it were purchased or ac
quired as his own, by the meritorious action of Christ. The verb in its
primitive signification is parallel with nepieifu, ' to be around, to excel, to
remain,' and means "to make remain over and above.'' See Robin
son, Scott and Liddell, Passow, and compare Stier in loc. Hence it
signifies ' to keep safely, to preserve,' and then ' to acquire for one's self.' 
In this last sense it is used in Gen. xxxi. 18, "which he had gotten-"
Sept. Trepienoirjoaro- and in xxxvi. 6. In Isa. xliii. 21, "this people
have I formed for myself," is in the Septuagint, Xadv jiov 5v nepie-noiTjod[iTjv,
' my people whom I have acquired for myself.' The same word occurs in
Acts xx. 28, and 1 Tim. iii. 13, where it is rendered in our English trans
lation by the word " purchase." For other instances, see the Lexicons.
Hence the noun expresses ' saving, preserving, obtaining, acquiring.' Thus
it occurs in Heb. x. 39, " for the saving, -nepnxoinoiv of the soul," and in 1
Thess. v. 9, ' for obtaining salvation.' From such a meaning the transition
is very natural to a concrete signification, namely, ' the thing acquired,
possessed, preserved.' In this way it comes to be employed to denote the
people of God whom he hath acquired for himself. It is the abstract for
the concrete, ' the acquisition,' for ' those acquired,' like " the election" in
Rom. xi. 7, for ' those elected,' " circumcision" in Rom. xv. 8, for ' the cir
cumcised.' In Exod. xix. 5, we have Xabg rrepiovoiog n&3D DS, " a peculiar
people." So also in Deut. vii. 6, xiv. 2, xxvi. 18, and nViit. ii. 14. Com
pare the meaning of nepieifii as above stated. In Mai. iii. 17, we have in
the Septuagint the very word of the Apostle, as the translation of the
Hebrew term in the places just referred to : ' They shall be to me elg
¦nepnroirjoiv, an acquired possession,' nho. The elg is Hebraistic. In 1
Pet. ii. 9, this passage is particularly referred to : " Ye are a peculiar peo
ple," Xabg elg trepnrolnoiv literally, ' a people of possession,' that is, ' whom
I have acquired and possess.' Language like this is repeatedly used in
reference to the divine deliverance of the Hebrews from their state of sub
jection in Egypt, whom God is thereby said to have redeemed and pur
chased. Thus in Exod. xv. 13, 16, we read, " the people whom thou hast
redeemed, purchased;" in Ps. Ixxiv. 2, "thy congregation which thou

Ch.I.15,16.] EPISTLE TO THE EPHESIANS. 27
noeug, elg enaivov rTJg doting the purchased possession, unto the
avrov. praise of his glory.

hast purchased, the rod (or tribe) of thine inheritance which thou hast re
deemed." See also Deut. vii. 8, ix. 26, 2 Sam. vii. 23, and other similar
places. Hence it is that the Israelites are constantly spoken of as God's
inheritance, that is, his possession, what belongs to him by acquisition.
Thus in Deut. iv. 20, "the Lord hath brought you out of Egypt to be unto
him a people of inheritance ;" ix. 26, 29, " thy people and thine inherit
ance." See also Ps. xxviii. 9, xciv. 14, and various other places. Chris
tians also are called the inheritance of God or Christ. See 1 Pet. v. 3,
" lords over the heritage," meaning the church, " the flock of God," as it is
just before called. They are his redeemed ones, his own possession ; they
are his people and he their God. In the language of (Ecumenius in loc.*
" He calls us acquisition, because God hath acquired us for himself."
" Redemption :" This is not to be limited to forgiveness, as in ver. 7.
It is much more comprehensive. See the note there. The question has
been raised, whether the term ditoXvrpuaig is used of the redeemed in
reference to their present or future condition. The true answer is that it
applies to both, but especially to the latter, which is the issue and consum
mation of the former. " To the praise," &c. A most important result of
the whole of God's benevolent purpose and procedure towards fallen men,
is the advancement of his own glory.

SECTION II.
Vebse 15 — ii. 10.

PRAYER FOR THE EPHESIAN CONVERTS  THE LEADING TRUTHS OF CHRISTIAN
FAITH, ESPECIALLY THOSE CONNECTED WITH THE REDEMPTION EFFECTED
BY CHRIST.
15 Ata tovto Kayo), dKodoag ri}v Wherefore I also, after I heard 15
Ka$' vpag -nionv iv tgj Kvp'm of your faith in the Lord Jesus and
' Itjoov Kal rrjv dydnnv rrjv elg love unto all the saints, cease 16
1 6 -ndvrag rovg dyiovg, ov navofiai not to give thanks for you,
evxapioruv imep v/muv, \iveiav making mention of you in my

15, 16. " Wherefore :" On account of the blessings just enumerated,
which have been either granted or promised, and in order that they may
be more fully known and disseminated. — "After I heard," or, 'having
i * Opera, torn, ii., p. 8, edit. Paris. 1681.

28 COMMENTAEY ON THE [Sect. II.
17 prayers ; that the God of our vfiwv noiovfievog iwl rSv rrpoo^-
Lord Jesus Christ, the Father of evxfiv fiov, iva 6 &ebg rov 17
glory, may give unto you the Spirit Kvpiov r\\iu>v 'Inoov HLpiorov, 6
of wisdom and revelation in the ¦narr)o rrjg Soling, du>n v\iiv -nvev-
fia oo(f)iag Kal d-noKaXvipeug iv

heard:' Although there is here no distinct recognition of the author's
instrumentality in converting those whom he addresses, yet the expression
is quite compatible with such a fact, while it is sufficiently general to apply
to any Christian body. — Kdy& The Kai may be regarded merely as
continuing the discourse and translated and; or it may be emphatic,
meaning indeed. — The phrase rrjv Kai?' v\idg rxlanv is unusual ; the com
mon expression for ' your faith' being -niong v\mv or vfierepa. Still this
may possibly be equivalent, as in Acts xvii. 28, we have " certain of your
own poets," ruv ko&' fifiag rroinrav, and in xviii. 15, "of your law,"
vo/j,ov rov ko&' v/iag. Eadie thinks that in these places and also in the
text the phrase is emphatic. It may mean ' in you,' as in Acts xiii. 1, " in
the church," Kara rrjv iKKXnoiav. Or it may be distributive, meaning
' among you.' As the Apostle designs his letter not only for the Ephei-
sians, but also for other Christian churches, he perhaps speaks less defi
nitely than he otherwise would have done, of the faith which existed, in a
greater or less degree, among their various members.
17. Aeon. This is a later form of the second Aorist Optative for
6oir\- See iii. 16. The first clause of the verse has already been illustrated
on ver. 3. — " The Father of glory :" This is regarded by many as a
mere Hebraism, meaning ' glorious Father,' like " King, Lord, God, of
glory" in Ps. xxiv. 7, 1 Cor. ii. 8, Acts vii. 2. But as the genitive in the
former clause, "the God of our Lord Jesus Christ," is not expressive of
an epithet, the same is probable of the similar word " glory" in the latter.
Some of the fathers expound the whole passage of God as the Lord of
Christ in his human nature, and his Father in his divine and glorious na
ture, which they suppose to be designated by the word " glory." But this
evidently arises from a tendency to dogmatic distinctions, and is not sus
tained by scriptural usage. The word Father has also been considered as
equivalent to author, possessor, and bountiful disposer. This appears to
be its meaning in the phrases, " Father of spirits, of lights, of mercies :"
See Heb. xii. 9, James i. 17, 2 Cor. i. 3. And, on the other hand, the Devil
is called the father of falsehood, because he deceived our first parents, and
became to the human race the source of lies. Thus God is described as
the author of that glory which springs from the character and action of
Christ, and as the dispenser of glorious benefactions and spiritual gifts to
men. " The Spirit of wisdom and revelation :" The Holy Spirit is certainly

Ch.I.17,18.] EPISTLE TO THE EPHESIANS. 29
18 imyvuoet! avrov, ne(jiurioiJi,evovg knowledge of him; the eyes of 18
rovg 6<p$aX[jiovg rrjg KapSiag your understanding being enlight-

the agent whose operations are the subject of the prayer. The absence of
the article is no proof of the contrary : See for illustrations, Matt. xii.
28, Luke i. 15, 1 Pet. i. 2, and various other instances. " The Spirit of
wisdom" is equivalent to that agency of the Holy Spirit which imparts
religious wisdom, or, the Holy Spirit as the agent who imparts such wis
dom, ver. 8. See the concluding part of the note on Rom. xi. 8. Com
pare also the language in Isa. xi. 2, and the phrase " Spirit of adoption" in
Rom. viii. 15. — "Revelation :" Grotius and Olshausen suppose this to re
late to extraordinary divine revelations as given in the apostolic age. But
this is quite improbable, as the Apostle's prayer is for the Ephesian Chris
tians in general. The word is used of ordinary communications of the
Spirit. See Phil. iii. 15, and Matt. xvi. 17. It means, disclosure of di
vine truth.
" In the knowledge of him :" iv imyvuoet airov- The preposition is
not to be rendered through, for it is not by means of this knowledge that
the Spirit is given, but on the contrary, the Spirit is the agent by whom
the knowledge is communicated. Neither is it to be translated as if it
were elg, ' for, with a view to.' The clause itself explains in what this
wisdom and revelation, or disclosure of divine truth, consists, namely, in
the knowing of God. Compare John xvii. 3: "This is life eternal, to
know thee, the only true God, and Jesus Christ, whom thou hast sent ;" to
which, undoubtedly, one of the Collects in our Book of Common Prayer
alludes in the words : " Almighty God, in knowledge of," that is, ' in the
knowing of,' " whom standeth our eternal life." The construction is like
that in vs. 8, 9, where " having made known" conveys the same thought
as is contained in the preceding words " wisdom and prudence." Stier
very properly remarks that the knowledge intended is an experimental,
real, living and practical knowledge, and that the preposition ini gives ad
ditional force to the simple noun. See Matt. xi. 27, Rom. iii. 20, Eph. iv.
13, Phil. i. 9, Col. i. 9, 10, and particularly 1 Cor. xiii. 12, last clause, which
is evidently in contradistinction to yivuoKO), that precedes. — " Of him :"
avrov' Some refer this to Christ, comparing as parallel Phil. iii. 10, "to
know the power of his resurrection," avrov. But as God the Father is the
prominent object both before and afterwards denoted by the pronoun,
(see vs. 9, 11, 12, 14, 18, 19,) it is most natural to regard him as the in
tended antecedent here. — This last clause is connected by some critics with
the next verse, like the words " in love," in ver. 4. But, connected with
what precedes, it becomes exegetical. " The wisdom and revelation" be
fore spoken of consist in a proper " knowledge of" God.
18-20. These verses develop more fully what has just been expressed by

30 COMMENTAEY ON THE [Sect. II.

ened, that ye may know what is vfiuiv, elg rb eldevai ii[iag, rig
the hope of his calling, and what eoriv r\ iXnlg rr\g KXrjoewg avrov,
the riches of the glory of his in- Kal rig 6 nXovrog rr)g 86%r\g rf\g

" wisdom and revelation in the knowledge of him." — Kapdiag and not Sia-
voiag is the true reading, being sustained by the most important manuscripts
and versions. The internal evidence is also in its favor, as it expresses the
source from which didvoia, the mind, that is, the thoughts, feelings, purposes,
proceed ; in other words, the internal nature, the inner man : Comp. iii. 17.
The thoughts of the heart are not merely reflections of the mind ; they are
inward operations, considerations and purposes, which spring from the in
clination, the fixed affections. — TLefyunofievovg being perfect, the true trans
lation cannot be, ' that the eyes of your heart may be enlightened,' which
would require the future or a construction with 'iva, as in iii. 10. Eyes is
grammatically in apposition with Spirit in the former verse, and governed
by give. Eadie objects that " the eyes were not a portion of the gift, but
only their enlightenment ; whereas, according to this construction, both the
eyes and their illumination would be described as the divine donation.
This, however, is not the Apostle's meaning. The eyes of the heart were
already in existence, but they needed both quicker perception and a purer
medium in order to distinguish those glorious objects which were presented
to them." But this seems trifling, for every one feels that a prayer for
" enlightened eyes," is simply a prayer for illumination. Thus God is said
to ' give' eyes so as not to see, that is, spiritual blindness and neglect of
the truth. He regards " the clause as a species of accusative absolute."
Elg rb eldevai- "that ye may know;" or, 'so as to know:' The
knowledge referred to is not merely theoretical, but such as practically
influences the affections and habits of life, " a knowledge which is, at the
same time, an actual experience, so that he who hopes, already bears in
himself, in the germ at least, the future and the eternal." Olshausen.
Compare the remark from Stier on the last clause of the preceding verse. —
" Calling :" Not the act of being called, but the spiritual state in which it
places us. See note on Heb. iii. 1, p. 53. — Tig may be rendered either
what or how great. The one meaning resolves itself into the other, for a
knowledge of what the hope and the riches are implies a knowledge of their
greatness. — "Hope:" The word as here used may comprehend both a
subjective and an objective signification. The Apostle may intend the
animating principle of hope as cherished by the true Christian, and exciting
him to seek what is its object, namely, the glorious inheritance to be here
after enjoyed. For the objective sense of the word, see Col. i. 5, Tit. ii..
13, Heb. vi. 18. The purport of the prayer is, that both may be suitably
appreciated and enjoyed.—" Riches of glory :" That is, the abundance and
excellence of it, as the word riches frequently denotes. See the latter part

Ch. I. 19.] EPISTLE TO THE EPHESIANS. 31

KXrjpovoniag avrov ivroig ayioig, heritance in the saints, and what is 19
19 Kal ri rb rmepfidXXov p,eye$og the exceeding greatness of his pow-
rrjg dvvdfieug avrov elg i)p,dg

of the note on ver. 7. — " The inheritance" is the Christian's future blessed
ness, as in ver. 14, comprehending, of course, all those prelibations of
happiness which may be enjoyed in the present life. The " hope of the
calling" in its objective signification, and " the riches of the glory of the
inheritance," are in general the same future blessings, the vastness, perfec
tion, and perpetuity of which, are more fully expressed by the last phrase. —
The Kai in ver. 18 is omitted by several of the best ancient manuscripts,
and also by some modern critics. The sense is not affected either by its
absence or presence, though most probably it is genuine. — 'Ev, among :
Thus we have the preposition used in Acts xx. 32 and xxvi. 18, " inherit
ance among (iv) them that are sanctified," and in the Wisdom of Solomon,
v. 5, " he was reckoned among (iv) the sons of God, and his inheritance is
among (iv) the saints." " The union of the faithful" followers of Christ
"with the saints of the Old Testament in the kingdom of God,"* is the idea
here expressed by the Apostle. Our English translation uses the word
" in," and Stier contends for this sense, appealing to the accurate use
of iv and elg in vs. 17-19, and identifying the riches of glory and the
inheritance with the presence of God himself dwelling in the saints
19. " And what is the exceeding greatness of his power to us-ward who
believe :" This is not to be limited to the final exhibition of divine power,
when " the Lord Jesus" shall show his ability " to subdue all things unto
himself •" Phil. iii. 21. It comprehends the whole course and operation
of divine energy, from the commencement of the Christian life to the
period of its ultimate reward, and especially that at present exercised.
Griesbach, Hahn, and other editors, connect Kara with rovg morevovrag,
and this connection appears also in the versions of Wiclif, Tyndale, and
Cranmer, the two latter of which employ the phrase according to, and the
first the preposition by. The Geneva and authorised translations place a
comma, and the Eheims a colon, after believe. Some who adopt this con
struction, explain the clause thus : ' who believe in the energy,' &c. But
the object of faith is never denoted by Kara. See note on Eom. iii. 25, pp.
55, 56. And, moreover, divine energy is not the object of the faith here
referred to, but Christ and his Gospel. Others give to the preposition the
sense of by or according to, supposing the Apostle's idea to be, that faith is
produced by or in accordance with God's mighty energy. But no such
language as that here employed is ever used to denote its production by
divine grace. As Harless remarks, we never find Kara employed in con
nection with ¦nioreveiv to express the cause of faith. The passage most in
* Olshausen.

32 COMMENTARY ON THE [Sect. II.
er to us- ward who believe, accord- rovg morevovrag, Kard rrjv ivep-
ing to the working of his mighty yetav rov Kpdrovg rr\g lo%vog
accordance with this view, is Col. ii. 12, " through the faith of the operation,
TTJg ivepyeiag, of God ;" that is, faith which is produced by divine energy.
It is true that genuine faith cannot be exercised without divine influence,
and is the result of the operation of the Holy Spirit, as it is said of Lydia,
that "the Lord opened her heart:" Acts xvi. 14. But if the usual
meaning, ' according to,' be retained with this construction, the idea would
seem to be, that the faith exercised by the believer is in accordance with
God's mighty energy. Thus it would express the greatness of such faith,
and this the Apostle certainly did not intend. Besides, the comparison
which he draws out is evidently between God's energetic power in
raising and glorifying Christ, and that stated in the beginning of the second
chapter in raising his members to spiritual and glorified and everlasting
life. It is better, therefore, to connect itard rr)v ivepyeiav with the first
clause of the verse, and to retain its ordinary sense. Thus, " the exceed
ing greatness of his power" will be parallel to "the working of his mighty
power," or ' the energy of the might of his power.'
Eadie very properly remarks that the Apostle cannot be supposed to use
" these three terms without distinction, and for no other purpose than to give
intensity of idea by the mere accumulation of synonymes. 'loxvg, connected
with to%w, another form of f%« is, power in possession, ability or latent power,
strength which one has, but which he may or may not put forth : Mark
xii. 30 ; 2 Pet. ii. 11. Kparog, from Kpdg, the head, is that power excited
into action ; might. 'loxvg, viewed in relation to the external results to be
accomplished, is Kparog : Acts xix. 20. Hence it is used with the verb
noietv. The words occur together, Eph. vi. 10, Isa. xl. 26. So joined,
the terms express the idea of power exerted or put forth. 'Evepyeta, as
its composition implies, is that power in actual operation. 'loxvg, to take
a familiar illustration, is the power lodged in the arm, Kpdrog is that arm
stretched out or uplifted with conscious aim, while ivepyeia is the same
arm at actual work, accomplishing the designed result. The language is
meant to exalt our ideas of divine power. That might exercised upon
believers is not only great but exceeding great, and therefore the
Apostle slowly and analytically pauses to describe it ; first in actual opera
tion, ivepyeia ; then he looks beyond that working and sees the motive
power, Kparog ; and still beneath this he discerns the original unexhausted
force, loxvg. The use of so many terms arises from a desire to survey the
power of God in all its phases ; for the spectacle is so magnificent that the
Apostle lingers to admire and contemplate' it. Epithet is not heaped on
epithet at random, but for a specific object." The meaning, therefore, may
be expressed as follows : ' according to the operating energy of the exerted

Ch.1.20.] epistle to the ephesians. 33
20 avrov, i)v ivrjpynoev iv tS power, which he wrought in Christ, 20
XpiorGi, iyeipag avrov iK veKpuv, when he raised him from the dead,
Kal iKadioev iv 8e%ia avrov iv and set him at his own right hand
21 rdig inovpavioig, v-nepdvbi ¦ndong in the heavenly places, far above 21

power possessed by him, which he wrought in Christ,' &c, ver. 20. Thus
the exceeding greatness of God's power which is and will also continue to
be brought to bear on believers, is represented as in accordance with that
energy which he exerted in Christ, when he raised him from the dead, and
exalted him to his seat of power in heaven.
20. Instead of iKadioe several important authorities read KaMoag.
The weight of evidence is in favor of the verb, and the participle seems
to have been substituted to correspond with iyeipag. But it is not at all
uncommon to employ a verb immediately after a participle. See. John v.
44, ' receiving — and ye do not seek ;' 2 John 2, ' dwelling in — and shall
be.' Thus the assertion becomes the more direct and sometimes emphatic,
as is probably the case here: 'having raised — and he set him,' &c. —
"Heavenly places :" See on ver. 3.— The concluding part of the Apostle's-
prayer is, that the Ephesian converts may have a right knowledge of the
extraordinary magnitude of God's power exercised in and on believers,
which is like that operative energy, which he exerted in Christ at his
resurrection and glorious ascension to heaven, where he is elevated to the-
most honorable position.
The verses that follow contain an amplification of the idea just ex
pressed, with a reference to Christ's lordship over the church ; after which
(in ii. 1, &c.,) the Apostle returns to his parallel of Christians raised from a
state of sin and death to a new and divine life and a glorified state of heavenly
elevation and dignity with Christ. Verses 1, 5, 6, are both grammatically
and according to the subject connected with i. 20, the 5th evidently re
suming the statement made in the 1st, and the 2d and 3d being an exten
sion of the thought that directly precedes, and the 4th introductory to
what immediately follows.
"Kv, "which," relates to ivepyeiav, " working," energy in operation.
Thus the verb is associated with the noun of the same root, as in vs. 3, 6,
and ii. 4.
21. 'T-nepdvoi' " Far above :" Literally, ' over above.' This word is
not merely equivalent to vnep, but emphatic, as it is in iv. 10, and the verb
¦imepvibuoe also in Phil. ii. 9. The four synonymes that follow are abstracts
for concretes. Stier endeavors to attach distinct and separate meanings to
each. Thus 'Apxn is the highest governing authority, so that vnepdvu ndong-
dpxrjg expresses the thought of supremacy in the strongest possible manner.
'Efrvoia may be subordinate delegated power. Avvaftig is nearly equiva
lent to itovoia, but more general, and Kvptorng, which denotes lorjship,
3 /^

34 COMMENTAEY ON THE [Sect. II.

all principality, and power, and apx^jg Kal igovoiag Kal dvvdjieug
might, and dominion, and every Kal Kvpiorrjrog Kal navrbg 6v6/j.a-
name that is named, not only in rog 6vo\ia^o\ievov ov \idvov iv
this world, but also in that which ra alojvi rovrut, dXXa Kal iv tw

dignity, is parallel with apxf\. The first two expressions make an anti
thetic climax, and convey a stronger idea than the other two which are a
climax. On the contrary, Olshausen and Eadie maintain that there is
" neither climax nor anticlimax in the words," and the way in which the
same terms are elsewhere employed by St. Paul, seems to sustain their
position. " The first two terms here are the last two in Col. i. 16, and the
•last term here stands second in the twin Epistle. The Jewish theology
•held that there were different ranks of angels, and amused itself with many
•fantastic reveries as to their power and position. All that we know is,
that among the inhabitants of heaven, order and freedom are not incon
sistent with gradation of rank. But above all Jesus is enthroned, the
highest position in the universe is his." It is impossible to determine
what particular grade of angelic rank and authority is intended to be ex
pressed by the words employed, and to which precedence is to be given.
The frequent application of these and other terms of dignity to the celestial
hierarchy does, however, plainly imply diversity of rank and glorious
condition among the inhabitants of the heavenly kingdom. The attempt
of Eabbinical Jews, and some extravagant Christian writers, to classify
and arrange the various grades of angels, is a vain effort to " intrude into
things not seen," and tends to "puff up" in affectation of knowledge and
obstinate conceit. See Col. ii. 18. The reason why St. Paul employs
various titles expressive of dignity and authority rather than the simpler
term angels is, as Calvin remarks, to amplify the glory of Christ, and to
show that every thing, however sublime and excellent, is subject to his
majesty. "Every name that is named:" This may be understood, simply in a com
parative sense, as equivalent to every other created being, any one who can
be designated by a name. Or the term may be expressive of dignity and
¦honor, as in Phil. ii. 9, 10, ' a name (implying an honor) above every honor
able name ; that to the honor of Jesus,' &c. Compare in the Septuagint
Micah iv. 5, " in the name," iv dvSfian, implying honor ; and Jer. iii. 17,
" to the name," or, ' in the honor, ra dvofian, of the Lord.'
" Not only in this world, but also in that which is to come :" Several
commentators have chosen to connect this phrase with the latter half of the
preceding verse. In this construction it will convey the thought that s
Christ's elevation to the right hand of God commences in the present state
of being, and is to continue in the future. The word al6v is thus used in
reference to the present and the future in Matt. xii. 32, and various other

Ch.I. 21, 22.] EPISTLE TO THE EPHESIANS. 35
22 fieXXovn, Kal ndvra vnera^ev is to come ; and hath put all things 22
vno rovg nodag avrov, Kal avrov under his feet, and gave him to be
eduKe Ke<paXr\v vneg -ndvra t^ the head over all things to the

places. But still the most natural construction of the words is with what
immediately precedes. The Apostle's idea is that Christ's supremacy is
over all created authorities and powers both in this world and in the next.
The Jewish sense of the phrase, which would make it equivalent to the
period preceding Messiah's coming, and that also which subsists under his
reign, does not harmonize with the context. For the supremacy of Christ
commences with his resurrection, whereas, according to this view it would
have existed before this event, and consequently its first period would have
been passed before the Apostle wrote. And yet, even according to this
sense, the world or age to come, is the eternal period and constitution of
Christ's universal kingdom.
22. The first clause of this verse may contain an allusion to the 110th
Psalm. It is a quotation from the 8th, and is here applied to designate
the supreme authority of Christ over all creation absolutely, as it is also
in 1 Cor. xv. 25, 27, and Heb. ii. 8. Compare also Phil. iii. 21. The
phrase, " under his feet," often expresses the subjugation of enemies, and
is so used in Ps. xviii. 38, xlvii. 3, and elsewhere. But in the 8th Psalm
its meaning is not limited to such subjection. This is evident from the
context, which shows its application to authority over creatures who are
naturally in an inferior condition. Here it comprehends both ideas ; that
of inferiority and that of subjugation. The quotation is not accommodated,
for the language of the Psalm, although intended of human nature in gen
eral, was also intended to describe the supremacy of Christ. See the note
on Heb. ii. 5-8, pp. 41, 42.
" And gave him," &c. The word " gave" is not to be explained by
' appointed,' although it is often employed in such a meaning. It expresses
the common idea of the word, 'donation, benefaction.' Comp. iv. 11,
" gave apostles," and especially ver. 8, " gave gifts." The supremely ex
alted one, the universal Lord, not only of his enemies but also of all cre
ation, him hath God given as head to his church. " Over all" cannot be un
derstood in the limited sense of ' principally ;' for " all" evidently relates
to what had been before said, and expresses universality. The phrase
" head over all" is thought to involve a difficulty. Eadie remarks that " the
Vulgate merely evades it by its translation, supra omnem ecclesiam," and
that " the Syriac rendering" is not " preferable." though followed by Chry
sostom, and in more modern times by Erasmus and other distinguished
commentators. But on the contrary, the meaning given by the Syriac
translation seems to be exceedingly clear and appropriate. ' Christ who is
over all hath he given to be head to his church.' And indeed, in a subse-

36 COMMENTAEY ON THE [Sect. II.

23 church, which is his body, the ful- iKKXnoia, rrrig ion to o&fia 23

quent page, Dr. Eadie gives this meaning himself, only in more paraphrastic
language. " This glorious Being, above all princely essences, and having the
universe at his feet, is, by generous divine appointment, head to the church."
He says also just before : " The ndvra (all things,) are not connected with
him as their head ; their relation to him is merely denoted by vnep,
(over ;) but the church claims him as its head, him who is over all." The
subjection of all things and the supremacy of Christ, which have just been
stated, show that the Apostle intends to represent Christ as head of all
things. And this universal head, this supreme divinely appointed un
limited ruler, is given by God to be the head also of his church.
It is a mistake to suppose that the church consists partly of angelic
beings, although some expositors have endeavored to give it this enlarged
signification. In the Scriptures the word is applied to designate the body
of believers, who are called out by God from the world with a view to
their restoration to the divine image and favor, and also to future and eter
nal happiness. See Matt. xvi. 18, xviii. 17, Acts ii. 47, 1 Cor. vi. 4, xii.
28, Eph. iii. 10, 21, v. 23, 25, 27, 29, 32, Phil. iii. 6.
23. "Rrig- " Which :" This relative is more emphatic than the simple
r). It is equivalent to the phrase, ' which certain (thing,)' namely, the
church. — " Is his body :" The Scriptures often designate the church as the
body of Christ. The remarks of Eadie are strikingly illustrative of the
connection which subsists between the Saviour and his church as denoted
by this figure. " Head and body are correlative, and are organically con
nected. The body is no dull lump of clay, no loose coherence of hostile
particles ; but bone, nerve, and vessel give it distinctive form, proportion,
and adaptation. It is fitly framed together and compacted by the func
tional assistance of the joints. Its various members are not in isolation,
like the several pieces of a marble statue. No portion is superfluous ;
each is in its fittest place, and the position and relations of none could be
altered without positive injury. The church is not a fortuitous collection
of believing spirits, but a society, shaped, prepared, and life-endowed, to
correspond to its head. The head is one, and though the corporeal mem
bers are many, yet all is marked out and ' curiously wrought' with sym
metry and grace to serve the one design. There is organization, and not
merely juxta-position. There is first a connection of life : if the head be
dissevered, the body dies. The life of the church springs from its union
to Christ by the Spirit, and if any member or community be separated
from Christ, it dies. There is also a connection of mind; the purposes of
the head are wrought out by the corporeal organs — the tongue that speaks,
or the foot that moves. The church should have no purpose but Christ's
glory, and no work but the performance of his commands. There is at

CH.I.28.J EPISTLE TO THE EPHESIANS. 37
avrov, rb nXrjpwfia rov rd ndv- ness of him that filleth all in all:
ra iv naoi nXnpov,[ievov

the same time a connection of power : the organs have no faculty of self-
motion, but move as they are directed by the governing principle within.
The corpse lies stiff and motionless. Energy to do good, to move forward
in spiritual contest and victory, and to exhibit aggressive influence against
evil, are all derived from union with Christ. There is, in fine, a connec
tion of sympathy. The pain or disorder of the smallest nerve or fibre
vibrates to the head, and there it is felt. Jesus has not only cognizance of
us, but he has a fellow-feeling with us in all our infirmities and trials. And
the members of the body are at the same time reciprocally connected, and
placed in living affinity, so that mutual sympathy, unity of action, co-ope
ration, and support, are anticipated and provided for. No organ is super
fluous, and none can defy or challenge its fellow. Similar fulness and ad
justment reign in the church."*
" The fulness," &c. To" nXr]pup,a is evidently in apposition with " body,"
and the whole phrase describes the church. A construction has been pro
posed, which would make this word the accusative, in opposition with
avrov, and governed by eduKe. Thus Christ would be designated as " the
fulness of him," &c, and as given to the church, his body. But this is
quite inadmissible, as it involves an unnatural violence to the order and
position of the words. It is exceedingly difficult to settle the true inter
pretation of this verse. Much depends on determining the meaning of
nXr]pwfi,a as expressive of the church. I shall endeavor to lay clearly
before the reader the two leading expositions.
"The great question is," as Eadie says, "whether nXrjpa[ia has an
active or a passive sense." Those who maintain the former view explain
the word thus : that which fills up, completes, the object denoted by the
following words, rov nXt]povfievov, that is, Christ. The church will thus be
called the fulness of Christ, as being his body and consequently giving
completeness to the head, or rather the person. Thus Chrysostom
explains the word: "He says, fulness, meaning, as the head is made
full (complete) by the body." UXrjpufid cpnoi, rovreonv, olov KeqbaXfj
nXnpovrai napa rov o6fmrog.\ So also Jerome : " As therefore a com
mander is filled upj" (completed, brought into a condition of full capa
bility,) " if his army is daily augmented, and new provinces are added and
multitudes of people swell the increase; so also our Lord Jesus Christ is
himself filled up in (or through or by means of) all, inasmuch as all trust to
him,! and daily eoine t0 his faith-" Sicut adimpletur imperator, si quo-
* Commentary, pp. 100, 101, 808, 809. t Horn. iii. ad Eph. Opera, torn, xi., p. 20.
X The Latin is not clear.

38 COMMENTAEY ON THE [Sect. II.
tidie ejus augeatur exercitus, et fiant novse provincias, et populorum mul-
titudo succrescat, ita et Dominus noster Jesus Christus in eo quod sibi
credunt omnia et per dies singulos ad fidem ejus veniunt, ipse adimpletur
in omnibus.* Calvin and Beza take the same view. The latter represents
Christ's love to his church to be so great as to lead him to regard himself
as mutilated and imperfect, unless it be conjoined with him as a body is to
its head. " Complementum, nXr/pupa- sive supplementum. Is enim est
Christi in ecclesiam amor, ut cum omnia omnibus ad plenum prsestet,
tamen sese veluti mancum et membris mutilum caput existimet, nisi
ecclesiam habeat sibi instar corporis adjunctam."f — Consistency with
this active view of the noun would seem to require that the following par
ticiple should be regarded as passive, and rendered ' of him who is filled.'
But many who give this view to the noun do not carry out its application
to the verb.
That nXr]po)fia is used in the New Testament in an active sense is
certain, but not that it is always so used. Harless affirms that it is, and
that it means ' what fills,' so that the connected genitive expresses the filled
object. Undoubtedly it is so used in Matt. ix. 16, where it denotes a
patch inserted in a garment, which consequently fills up the hole or rent.
Eadie allows the correctness of the active sense in this place, but contends
for a passive in certain other cases which seem, on the contrary, to favor
the active. "The word is often used in a passive sense to denote ful
ness — the state of that fulness or the contents of it : Mark viii. 20, noouv
onvpiduv nXnp&iiara — ' how many filled baskets of fragments.' Ps. xxiv.
1. 1 Cor. x. 26, ' the earth and all its contents :' " (literally, ' and its fulness.')
" So it is used of the inhabitants of a city, as its complement of popula
tion ; of the lading of a ship ; the armed crew in the Trojan horse ; and
the animals in Noah's ark. In such examples the idea is scarcely that of
complement, but the city, ark, and ship are represented as in a state of
fulness. What they contain is not regarded as filling them up — nXijpuoig,
but they are looked upon in the simple view of being already filled up."
But this will not bear examination. The objects mentioned are not
merely regarded as " being already filled up." The material which fills
them is as specific and definite as the objects filled ; so that the necessary
result, that is to say, an active meaning, cannot be thus set aside. In the
first text referred to, nXrjpUfia does evidently express the contents of the
baskets. It is not " how many filled baskets," but ' the fillings of how many
baskets.' What is said to have been taken up is not the filled baskets,
but the fillings of them. The baskets are of course included, as they con
tained the fillings, the nXnpufiara KXaop,dru>v. And the previous verse
explains this : " How many baskets full of fragments took ye up 1" It is
* Comment, iu loo., Opera, torn, iv., col. 888. t Nov. Test., sup., p. 5T4.

Ch.1.23.] EPISTLE TO THE EPHESIANS. 39

not easy to say what Dr. Eadie intends by the expression,—" the contents
of it." Contents of what 1 It is difficult to perceive what this can mean
but the contents of the things filled ; and this evidently gives to the word
the active meaning. So also in the passage quoted in Corinthians from the
Psalms, the nXrjpb)p,a is plainly what fills the earth. The other cases are
exactly analogous, and the nXfjpwfia is that which " is regarded as filling"
respectively the various subjects. The word is active, and so is it also in
John i. 16, " of his (Christ's) fulness." <
But this is not its invariable meaning. In some places the word is
emphatic and denotes large abundance. Thus in Eom. xv. 29, " fulness
of the blessing ;" xi. 25, " fulness of the Gentiles," where see the note, p.
206. In xiii. 10, it expresses either thorough sincere obedience to God's
law, or what constitutes the essence of its requisitions. In Gal. iv. 4,
" when the fulness of the time was come," the word cannot mean, accord
ing to the rule laid down by Harless, that which filled up the time, for
this would be equivalent to the whole space which preceded it. It de
notes the completion of a definite period, as does also the verb with ovv in
Acts ii. 1, and the analogous word nifinXnfii. It is not therefore necessary
to give to nXr]po)fia in the verse under consideration an active meaning. The
probability is that it is used by a metonymy. In this case it might describe
what is filled as well as what fills.
Indeed the best grammarians lay it down as a principle, that " the end
ing fia on the other hand" (meaning in contradistinction to fiog just before
mentioned,) " denotes rather, as concrete, the effect of the verb and even
the object ; so that it mostly coincides with the Neuter Part. Perf. Pass.
e. g.,npdy[ia, that which is done, deed; fiifinfia, the imitation, i. e. the copy ;
onepfia, that which is sown, seed, &c."* Thus rb nXrjpojfia will be equi
valent to rb nXrjpovfievov, that which is filled, as oufia is thought to be with
au^ojievov, thai which is preserved, nourished.^ In accordance with this
passive meaning of nXTJpo}jj,a are the expressions in iii. 19, and Col. ii. 10,
" that ye may be filled," nXrjpby&ijre, " ye are filled in him" (Christ,) iore
iv avrQ nenXnpufievoi.
The active sense of the noun involves in this place a very improbable
view, namely, that it is the church which gives completeness to Christ, who,
if conceived of as without it, would be imperfect, defective, in the words
of Beza before cited, veluti mancum et membris mutilum caput. But such
language in relation to Christ and his church is improper and utterly destitute
of authority. It cannot be said in accordance with Scripture, unless in a very
modified sense indeed and strictly guarded from error, that the church fills
up Christ. Such language certainly never occurs. " Christ is never called
the head in such a way that the church forms the complement of it, and
* Buttmann's Larger Greek Grammar, Robinson's translation, § 119, T, a, p. 824.
t This derivation is maintained by Stier, vol. i., p. 201, note, ii., p. 839.

40 COMMENTAEY ON THE [Sect. II.
that thus he without the church would be a mere head without any body."*
The passive sense must contain the true meaning. The word nXr/pufia
is therefore equivalent to 'the filled up (thing.)' The church, the body of
Christ, is that which is filled up. To the inquiry, with what is it filled, the
answer is, with that which is elsewhere denoted by this very word. " Of
his fulness, nXnpuifiarog, have we all received, even grace upon grace :"
John i. 16. It is this that fills the church, which is here described by that
which fills it, the thing contained being employed by a figure to denote
that which contains it. " The church is the filled up receptacle of spiritual
blessing." Eadie.
Tov ra ndvra iv naoi nXTjpovp,evov " Of him that filleth all in all." —
Most of the interpreters who give to the noun the active sense and thus
make the church the complement of Christ, do nevertheless translate the
participle by who filleth. Consistency would require the passive, so as to
give the whole meaning, thus : ' His body, that which is the filling up of him
who is filled,' &c. Those interpreters most probably felt that the accom
panying words, rd ndvra iv naoi, " all in all," could not be satisfactorily
explained without giving to the participle an active or at least a middle
sense. If the passive be retained, Christ must be the subject, and he will be
represented as progressively increasing in proportion to the number and
true Christian character of his members. Compare iv. 12, 13. In this
view ndvra may be the accusative absolute or governed by Kara under
stood. Beza objects to the passive view given by Chrysostom, who explains
is filled in reference to Christ's mystical body being composed of all the
faithful, his members. He calls it forced, coacta interpretatio, and explains
the participle actively, referring for illustrations to Xenophon and Plato.
It is best to regard nXr/povfievov as the middle form. The literal transla
tion of the whole clause will then be as follows : ' The filled up of him
who filleth for himself all things with all ;' (that is, all which may con
tribute to their well-being.)
This may be a periphrasis for Christ or for God. The former view
is that which has been most generally received. In defence of it the
parallel place in iv. 10, 13, is alleged, where Christ is said to fill all
things, and a fulness is predicated of him. But there is this striking
•difference between the two cases. While Christ is the prominent subject
an the fourth chapter, God is equally so in the first. It is also argued
'that, as the genitive clause, " of him that filleth all in all," qualifies the
word "fulness" in this first chapter, and is parallel with the preceding
genitive pronoun "his;" since the one phrase, "his body," or 'the body
of him,' can relate to none but Christ, so neither can the other, "the fulness
of him that," &c. So Harless : 1st unser Satz Parallelsatz zum vorigen
rb oufia avrov, so muss das nXnpovp,ivov wie avrov ein und dasselbe
* Olshausen.

Ch.1.28.] EPISTLE TO THE EPHESIANS. 41
Subject haben. But this argument will not bear examination. It pre
sumes a nicety of construction which is by no means either necessary or
usual. A writer may speak of some quality which belongs essentially to a
certain individual, and then proceed to characterize it by referring to its
original giver, employing in each case the same grammatical construction,
while the giver and the possessor of the quality are two distinct persons.
Surely if the Apostle had written, the church is the body of Christ, the
honored community of God, the construction would be perfectly natural
and easy.
In favor of referring the clause to God, the following remarks are sub
mitted. Throughout the whole chapter, God is represented as the promi
nent agent. It is he who " hath blessed, chosen, predestinated, and highly
favored us ;" his grace " hath abounded towards us ;" it is he who " hath
made known to us the mystery of his will ;" he brings " all together in
Christ, and worketh all things according to his own good pleasure." The
Apostle prays that " the God of Christ" would give his Spirit. He speaks
of God operating in Christ, raising him from the dead and seating him in
heaven, subjecting all things to his authority, and giving him, in this glori
fied condition, as head to his church. See vs. 3-6, 8-11, 17, 19-22. How
perfectly natural now is it, to represent God, who has just been said to
work all things, as filling all. Immediately afterwards, too, God is said to
quicken, raise, and seat us with Christ in heaven: ii. 5, 6. After the
Apostle has spoken, throughout the chapter, of all favors as originating in
God, and communicated through Christ by the Spirit, it is reasonable to
expect that, in the conclusion of this part of his subject, God should be the
prominent topic.
The phrase thus interpreted preserves also an analogy in the leading
thought which marks the conclusion of the first three chapters. Here the
church is the filled of God who fills all ; in ii. 22, it is the well founded,
compact, and increasing building of God ; and in iii. 20, the climax of the
prayer is, that the Ephesians, as part of that building, may be filled ac
cording to the fulness of God.
It is perhaps impossible to determine with certainty which of these two
views imbodies the true interpretation, as either agrees very well with the
signification of the words, and with other declarations of Scripture. The
latter, however, appears to be the more probable.
Ta ndvra iv ndor " All in all :" The article is undoubtedly genuine,
being strongly supported by manuscript and other ancient authority. The
application of the words may be restricted to the members of Christ's
church, who are abundantly supplied with all necessary gifts and grace.
This view is maintained by Stier. He regards the second adjective
as masculine, and explains both in reference to those who compose
the church, beyond which, he says, the thought does not advance after

42 COMMENTAEY ON THE [Sect. II.
II. And you hath he quickened, who Kal vp,dg bvrag veKpovg roig II.

the word f\ng. By iv naoi he understands all its members, and by rd
ndvra all the particulars that belong to them ; and, as the result, he gives
the meaning thus : ' who filleth all parts, the most inward in all ;' alle
Theile, das Innerste in Allen. He objects to employing such a phrase in
the most comprehensive sense, and remarks that, properly speaking,
neither Christ nor God can truly be said thus to fill all things, and that
such language can apply only to the church ; referring to iv. 6. It is true
that all things absolutely neither are nor can be filled with the influences
of diviue life, light, and love. Neither incorrigibly wicked men nor evil
angels are so blessed. But this only proves that the term " all things"
may be here limited by the nature of the case, and understood only of
those beings to whom the affirmation can properly apply. The clause
may, notwithstanding its genera] character, be restricted to the church, in
entire harmony with the immediate context. Even then the neuter ndvra
may be used to denote persons, as it is also elsewhere : See perhaps John
i. 11, certainly vi. 37, 39 ; 1 John v. 4, Eph. i. 10, Col. i. 20. 'Ev naoi
may be translated, 'with all things,' meaning all gifts and graces; or,
'in all places.' Tldoi is used of things in 2 Cor. xi. 6, 1 Tim. iii. 11, and
Tit. ii. 9, and certainly is equally applicable to places, of which it is most
probably used in Phil. iv. 12.
But the clause is fairly susceptible of a wider application. The ad
jective has just been employed in its most extended signification, and no
good reason can be assigned why it may not have as extended an applica
tion as the subject allows, namely, to angels and saints who form one holy
company united under Christ, and supplied to the full with all necessary
blessings. The meaning therefore may either be, ' who filleth all in all
places', or, ' all with all' that is necessary to their well being. In either
case, it presumes the ubiquity, and consequently the divinity of the
subject. ii. The former part of this chapter is most intimately connected with
the latter of the preceding one, so that the division is most unfortunate,
as it separates the one train of thought. A semicolon or colon is a suffi
cient stop.
1. " And you :" 'Tfidg is not governed by nXnpovfj.evov, or by inXrjpuoe
understood, meaning, 'filleth' or 'hath filled you.' St. Paul would not
have said, ' and filleth you being dead.' It would be incongruous to repre
sent the very first act of God or Christ towards the morally dead as the
gift of full supplies of grace. The ideas too are dissonant. To give ' life
to or raise' might be expected, and accordingly we find this governing
verb in the fifth verse, after the introduction of a course of remark sug
gested by the first.

Ch.II.1.] EPISTLE TO THE EPHESIANS. 43
napanr&fiaoi Kal rdig dfiapriaig, were dead in trespasses and sins ;

"Ovrag- ' Being :' that is, when ye were. Compare &v in Heb. i. 3,
and vndpxoiv in Phil. ii. 6. — " Trespasses and sins :" Each word in the
Greek has its article, which many critics regard as emphatic. Olshausen
and Stier explain them thus : ' those trespasses and sins which you are
conscious of having committed.' Eadie prefers an emphasis somewhat
different : — " Sins which are well known to have characterized your uncon
verted state." Several commentators have endeavored to establish a dis
tinction between " trespasses and sins," napanru/xaoi and dfiapriaig.
Some regard the former as offences which arise from inconsideration, the
latter as those which are knowingly committed. Others make the distinc
tion to consist in the commencement and the consummation of sins ;
others, in overt acts and inclinations or words; others, in sins committed
in a Jewish or Gentile state. But that the words express such nice dis
tinctions is incapable of proof. The connected words describe a condition
of general sinfulness manifested in the life and conduct, as righteousness
and holiness denote a condition of religious obedience to God's law.
Olshausen and Stier both consider the datives as causal, and translate, ' by
trespasses and sins.' The dative is so used in Eom. viii. 13, "if ye by
the Spirit," nvevfian. So in the next verse, and Gal. v. 5, 18. These
writers do not allow that, like Col. ii. 13, the language expresses merely
the former Gentile state of the converts addressed ; and to note the differ
ence, they refer to the preposition iv in that place. The former remarks,
(and he is quoted witn approbation by the latter,) "Here" (in Ephesians,)
" sin is conceived as that which kills, but, in the epistle to the Colossians,
as the element in which the deadness of the natural man shows itself con
tinually." The dative is certainly here employed in a very different sense from that
of Eom. vi. 2, where it means, " dead to sin," that is, not under its in
fluence ; certainly, too, it is very often used to express cause, instrumen
tality. And, moreover, in the next clause, in, denoting condition, is ex
pressed by the preposition, as also in Colossians, as just referred to, and
in Eom. iv. 10, where it occurs four times. Still, what the Apostle ex
presses in one epistle by the preposition, he represents in another by the
simple dative. Compare iv doyfxaoi in Eph. ii. 15 with roig doyfiaoi in Col.
ii. 14. It seems, therefore, that either phrase is allowable to express con
dition. In Eom. vi. 1, the simple dative is employed in the same way :
"Shall we continue in sin," ry d/iapria. The meaning therefore which is
given in our English translation, " dead in trespasses," need not be aban
doned.  « Dead :" This figurative term expresses a state of insensibility to
the impressions of true religion, so that the party denoted thereby is unin
fluenced by its sanctions and representations. It expresses also inability

44 COMMENTAEY ON THE [Sect. II.
2 wherein in time past ye walked iv alg nore nepienarrjoare Kara 2
according to the course of this Tqv alSva rov KOOfiov rovrov,

to raise oneself from the condition denoted by the word. Both these
characteristics belong to a state of death, and are here involved in the
figure. Compare the note on Rom. vi. 2. — The reference is principally to
Gentile converts, although the description is applicable to all who are in
a state of nature. This may throw light on the change of person which
occurs, the Apostle commencing with the second, and afterwards, ver. 5,
introducing the first.
2. The Old Testament expresses a man's character and course of life
by the word walk. See Gen. v. 24, vi. 9, xvii. 1, Ps. xxvi. 3, and various
other places. The same figurative usage appears also in the New Testa
ment. See Eph. iv. 1, 17, v. 2, Phil. iii. 17, Col. ii. 6.—" Course :" allow
A few writers, among whom is Mosheim,* ascribe to this word the Gnostic
sense of a spiritual being, an ason, in order to make it parallel with dpxovra,
" prince," ruler, in the next clause. So also Michaelis in loc.f But it is
doubtful whether the word was employed in this Gnostic signification so
early, and it is certain that the New Testament contains no similar usage.
Neither is it necessary to regard this and the next word as a pleonastic
expression for the world or present state of things. At&jv describes the
character of Koa\iog, and may be regarded as the manners, mode of living,
" course." Its signification is analogous to the English phrase, " spirit of
the age," though of wider application. Koofiog means either the men of
the world, or the usages and habits of life as marked by irreligion and sin
fulness : See John xii. 31, xviii. 36. It is not to be limited to any particular
period of time or race of men, but applied to the present sinful state of
masses living in neglect of God, in contradistinction to the holy living of
saints here in God's church, and especially hereafter in heaven.
" The prince of the power :" That is, the Devil. See John xii. 31, xiv.
30, xvi. 11, 2 Cor. iv. 4. In Acts xxvi. 18, the language "power of Satan"
occurs. Some regard the phrase in this epistle as equivalent to ' the
powerful prince.' Others understand by power the whole force of Satan,
the host of powerful beings over whom he presides. Stier denies that
il-ovala ever has this meaning. But it is employed to denote delegated
authority, jurisdiction, dominions, in Luke iv. 6, xxiii. 7 ; also, powers in
opposition to Christ and his Gospel in 1 Cor. xv. 24 ; and, in the plural,
authorities, whether earthly or celestial, in Rom.xiii. 1, Col. i. 16, 1 Pet.
iii. 22. And here the general idea is the same as in these passages in the
epistles. Since each demon must be regarded by man as a power in hitn-
* De Rebus Chrlstianornm ante Constantinum Magnum, Helmstad. 1T8S ; Prolegomena, sect
zxxiii., p. 80.
t ParaphraBls und Anmerkungen, liber die Briefe Pauli, Giitt. 1T50, 4to, p. 18, note (29.)

Ch.II. 2.] EPISTLE TO THE EPHESIANS. 45

Kara rov dpxovra rrjg i^ovoiag world, according to the prince of
rov depog, rov nvevfiarog rov the power of the air, the spirit that
self, much rather must all combined. In favor of this view joined with
the ordinary signification of power, might, Eadie refers to Luke xxii. 53,
and Col. i. 13. But in these places the latter idea alone gives a very
suitable and sufficient meaning.
"Of the air:" Heinsius* Storr,f and Schleusner,J assign to
depog the Homeric signification of 'darkness,' and make it equiva
lent to the scriptural OKorog. So also Tittmann, who regards it
as a figure for bad men.§ But this is without any support from New
Testament usage, drjp being always applied in the common meaning
of atmospheric air, and OKorog being the word employed to express the
state of ignorance, sin, and misery which pervades the empire of Satan. —
Some have given to the word the adjective sense of aerial, that is, subtle,
or swift, mighty, invisible. But this is so fanciful as not to require
refutation. — Others again suppose the Apostle to coincide with the Pytha
goreans, or with the Babbies, in regarding the air as the habitation of
spirits. See Wetstein in loc. — Some have said that, as the powers alluded
to are neither earthly nor heavenly, the Apostle designates them by an in
termediate epithet. Thus Olshausen, in his very indefinite and unsatisfac
tory attempt to explain the term. After vainly endeavoring to show
from 1 Thess. iv. 17, that "air" is equivalent to 'heaven,' he proceeds
thus : " Accordingly, we believe we are fully justified in understanding
dr]p in our passage not of the atmospherical air, but of the higher regions
generally, which we are wont to call heaven. St. Paul here chooses for
the idea that phrase instead of inovpaviuv, with the object, perhaps, of
characterizing by it the powers, to which the readers of the epistle had
been subject before their conversion, as not earthly ones, it is true, but cer
tainly not heavenly ones either." || But the question returns, what does he
mean by this epithet ? to mark a merely negative characteristic 1 Does he
select it simply because it does not express either of two erroneous views 1
and because he knew none exactly suited to his purpose ? This is not to
be supposed ; and yet the solution intended by the exposition extends no
further. — Eadie's view is ingenious, and I believe peculiar. He supposes
* Exercitationes Sacrae ad U. T. Edit. Lugd. Bat. 1739, p. 459.
t In his dissertation on the word w%7Jpu/ia, see. xii., Opuscula Academica, vol. i., p. 179, note 70.
Tubing. 1796.
X Lexicon, under ar/p, 8.
§ Tractates de vestigiis Gnosticorum in N. T. frustra quassitis. Lips. 12mo, 1773, pp. 216-218.
This Treatise was translated by the former rector of the Church of the Ascension, New York, the
present Bishop of Massachusetts, M. Eastburn, D. D., and may be found in EBsays and Dissertations
in Biblical Literature, Carvill, N. Y., pp. 278-399. The view here referred to is on pp. 882, 883.
I The italics are the author's, as given in the English translation, which is here quoted: p. 166,
Edinburgh, 1851.

46 COMMENTAEY ON THE [Sect. II.

now worketh in the children of vvv ivepyovvrog iv rotg vlolg

" the drjp and Koo\iog to correspond in relation. Just as there is an atmos
phere round the physical globe, so an drjp envelops this aoofiog. Now, the
Koo/iog is a spiritual world ; it is the region of sinful desires ; it is the
sphere in which live and move all the ungodly. The Koofiog of the New
Testament is opposed to God, for it hates Christianity; the believer does
not belong to it, for it is crucified to him, and he to it. That same world
is an ideal sphere, comprehending all that is sinful in thought and pursuit —
a region on the actual physical globe, but without geographical boundary.
It is all that moral territory that lies out of the living church of Christ.
And, like the material globe, this world of death-walkers has its own
atmosphere, corresponding to it in character. All that animates it, all that
gives it community of sentiment and contributes to sustain its life in death,
and enables it to breathe and be, may be termed its atmosphere. Such an
atmosphere is really Satan's seat, his chosen abode, giving to the Koafiog
that ' form and pressure,' that aluv, which the Apostle here describes as
its characteristic element." But, according to this figurative interpretation,
the air spoken of belongs to the world just before mentioned, and in con
nection with which we might therefore expect it to have been placed;
whereas it is here connected with Satan or his force. Besides, such a
figurative use of this word, which presumes a drawing out, in so very par
ticular and minute a manner, an analogy between the natural world and the
figurative and sinful one over which Satan reigns as dominant lord, has no
scriptural sanction. It is without any parallel.
In the midst of so many and diversified expositions, the simplest and
most apparent on the face of the passage seems to be the most probable.
The Apostle may represent the agents of the evil one as resident in the
air, in which they may travel about on their mischievous errands of
temptation. See 1 Pet. v. 8. Unless we falsely attribute ubiquity to
these malicious spirits, we must allow that they change their locality. To
stigmatize such a representation as puerile and trifling is unreasonable, as
our philosophy supplies us with no information which can authorise a
denial of it. Or, the Apostle may adopt such language as was then in use,
whether partially or generally, to designate the person and character of the
arch-enemy of mankind, without intending particularly to describe him or
his domain. Thus the Syriac New Testament constantly applies the
phrase eater of pieces (or bits of flesh,) to the Devil, as the great detractor
and calumniator, (biter: comp. Gal. v. 15,) employing a conventional
phrase. And when he is called Beelzebub, it is without any reference to
the meaning of the word, which is, Lord of flies, and indeed, to the great
mass of readers its meaning is unknown.
Tov nvevfiarog- The genitive here employed has occasioned great per-

Ch. II. 3.] EPISTLE TO THE EPHESIANS. 47
3 rrjg dnev&eiag, iv olg Kal r)[ieZg disobedience : among whom also we 3
ndvreg dveorpd^nnev nore iv all had our conversation in times

plexity to commentators. Some suppose it to be used by a grammatical
solecism, an aberration from the usual construction, which De Wette
thinks is undoubtedly the most natural view,* — or, which, if allowable,
would resolve itself into the same principle, by attraction with the im
mediately preceding words. It may be grammatically connected with
dpxovra, and, as is said of i^ovaiag, be understood, in a collective sense,
of that spiritual body, who regard Satan as their head and chief, and who
now work among the children of disobedience. It has been explained of
diabolical influence, considered as distinct from personality. But this is
not probable. It rather appears to be antagonistic to what is said in i. 17.
and to designate the person of the great enemy, or his active agents, the
body of evil spirits. 'Evepy ovvrog is in contradistinction to the same
participle and the verb in i. 11, 20. As, in the one case, God is the
operating agent, so in the other, is the evil spirit, personality being equally
implied in each.
"Now :" This is antithetic to, " in times past." This evil spiritual agent
now operates on the unconverted, as he formerly did on you. It may
express also the increased activity of Satan and his emissaries in behalf of
their cause, arising from the efforts made by the advocates of the Gospel
to overturn his kingdom. As if the Apostle had said, ' Now, at this par
ticular time, this spirit is unusually energetic' Although dnei&eiag
expresses disobedience in general ; yet the connection in which the word
stands, and especially with the particle " now," shows that it relates prin
cipally to that modification of disobedience which is designated by un
belief. " Children" or " sons of" is a Hebraism, denoting intimate union
with and dependence on. See ver. 3, Col. iii. 6.
3. " Among whom," iv olg- Stier supposes the napanrupaoi of ver.
1 to have a special reference to Jews and aixapriaig to Gentiles. As
iv alg in ver. 2 relates to the latter of these words, he maintains, with
Bengel and Koppe, that iv olg in ver. 3 relates to the former, and trans
lates, " in which (trespasses.)" He denies that any but unbelieving Hea
thens are intended by the phrase, " sons of disobedience," and infers that
therefore Jews cannot be meant, nor can they be so designated in regard
to their condition before the preaching of the Gospel. But the distinction
between the two words is not well founded, and the most natural connec
tion of iv olg is with the phrase which immediately precedes, " sons of
disobedience." That these words are intended to refer exclusively to un
believing Gentiles cannot be proved ; for, although it may be conceded
that the state of such is what the Apostle principally describes, yet his
* TJbi sup., p. 110.

48 COMMENTAEY ON THE [Sect. II.
past in the lusts of our flesh, fulfill- raig int&vfiiaig rrjg oapKog ijfi&v,
ing the desires of the flesh and of noiovvreg rd -deXrjfiara rrjg

language applies in no slight degree to all men irrespective of the Gospel,
and consequently to Jews as well as Gentiles. Stier's argument that iv
dig and iv olg must be parallel in construction on account of the parallel
ism of the sentiment in the two verses, is mere assertion, more than coun
terbalanced by the natural connection of iv olg before stated.
" Conversation :" This word was formerly used in the sense of beha
viour, and the whole phrase " had our conversation in" is equivalent to,
' conducted ourselves according to.' — " Flesh :" That is, our sinful and cor
rupt nature ; so called, not because the flesh is the source of sinfulness, but
probably because its fleshly tendency predominates over the mind, will and
affections, and enslaves the soul to sin. The term is employed in contra
distinction to " spirit," as denoting the holy principle produced by divine
grace. See John iii. 6. — " Fulfilling :" Literally ' doing.' — " Desires :"
Literally, ' wills.' The word in the original is plural, and expresses various
sorts of desires, inclinations, and wills. Thus it is used in Acts xiii. 22,
of David, who is said to "fulfil all" God's "will," ¦&eXrjp,ara.— " Mind :"
the Greek is plural and properly means ' thoughts.' In the singular the
word is used to express the mind or heart. See Matt. xxii. 37, Mark xii.
30, Luke x. 27, Eph. iv. 18, Col. i. 21, 1 Pet. i. 13. As the thoughts
and purposes proceed from the internal element of the man, they indicate
character. There is no necessity to consider the two words flesh and
thoughts as a hendiadys, meaning ' carnal thoughts.' Each may retain its
distinct signification, the former referring to the carnality of sinful nature,
and the latter to sinful thoughts, wishes, intentions, and purposes in gene
ral. — "Wrath:" " dpyj? is not simply 'punishment,' but that just indigna
tion which imbodies itself in punishment."* The phrase "children of
wrath," which corresponds with that before employed, "sons of disobe
dience," denotes condition : ' worthy of and subjected to wrath.'
" By (or in) nature," (pvoer See Eom. ii. 14. — Stier directs our atten
tion to the order of the words : ' children, (not of Abraham, not of God,
but,) by (or in) nature, of wrath.' He supposes a special reference to
Jews. — The clause of which this is the beginning has been made the sub
ject of much theological controversy, and therefore ought to be the more
carefully examined. On the one hand, it cannot admit of a reasonable
doubt that (pvoei expresses the present nature of those spoken of, as it is
used in Gal. ii. 15. This is the well supported classical and biblical mean
ing of the word, which denotes what belongs to the thing described to us,
not merely what is introduced into it by some outward cause. And yet
* Eadie.

Ch. II. 8.] EPISTLE TO THE EPHESIANS. 49
oapKog Kal rSiv diavoiav, Kal the mind ; and were by nature the
Tjfiev reKva (pvoei dpyfjg, d)g Kal children of wrath, even as others.

it may not indicate the original character of the thing, but only that which
in its present state it bears. Thus, what the Scripture often predicates of
human nature is only true of it subsequently to the fall, and was not in
tended to apply to its antecedent condition. Still, what the present con
dition of our nature is may fairly and reasonably be affirmed of human
nature ; and, in accordance with this common sense view of the truth, does
the Apostle here speak. We are now, in our state as descendants from:
fallen Adam, " children of wrath ;" so therefore by our present miserable
nature : but not so in our original nature, as created by God, and pro
nounced by him to be "very good:" Gen. i. 31. Our original nature is
not what is commonly called human nature. The former was without sin ;
the latter is contaminated by the effects of the fall. Grotius denies that
the expression relates to original corruption. He appeals to the pre
ceding context, which, he says, evidently refers to vices of which many
of the ancients were free. Non agi hie de labe originaria satis os-
tendunt prsecedentia, ubi describuntur vitia, quibus multi veterum fuere
immunes .* He explains <pvoei by really, truly, vere, revera ; which is
not in accordance with its ordinary use of naturally. On the other hand,
it is equally unquestionable that sin, whether committed by indulgence
in thought and purpose within the inner man, or developed in outward
act, both shows and augments the natural sinful character. The overt
act is only the development of natural disposition; it does but bring
out the nature in sinful conduct and habits. The latter could not be pro
duced, if the former did not exist as the effective cause. And it is evident
on the very face of the passage, that human fallen nature is thus repre
sented in its state of sinful action in this verse. The " children of wrath,"
here spoken of are men acting out their natural corrupt character in a
course of sinful living. Eadie remarks that the words " and we were,"
relate to " a point of time prior to that indicated by ' doing.' " But this
is unfounded. The candid reader, who has no preconceived doctrinal
theory to serve, must perceive that the two phrases, " fulfilling the de
sires," literally, ' doing the wills,' and " were by (in) nature," both relate to
the same active condition, and consequently to the same point of time.
His view would require a pluperfect sense of r)\izv, - we had been,' for
which there is no sufficient proof. The doctrine that the fallen descendants
of Adam are " born in sin and" therefore " children of wrath," is not indeed
directly asserted in this text, although an innate depravity of character of
which this is an unavoidable result, is plainly implied, according to the ordi-
* In loc. See Crltici Sacri.

50 COMMENTAEY ON THE [Sect. II.
4 But God, who is rich in mercy, for ol Xomor 6 de fteog, nXovaiog 4
his great love wherewith he loved &v iv iXeei, did rrjv noXXf\v
5 us, even when we were dead in dydnnv avrov, fjv rjydnnoev
sins, hath quickened us together Tjfidg, Kal bvrag r)p,dg veKpovg 5
with Christ, (by grace ye are roig napanruifiaoi ovvefyoono'vnoe
6 saved,) and hath raised us up ru> XpiorS), (xdpiri iore oeouo-
together, and made us sit together fievoi,) Kal ovvqyeipe, Kal owe- 6

nary meaning of the word " nature." All men are described as naturally
dead in trespasses and sins, as acting in accordance with the suggestions of
•Satan and of the oarnal mind. And, as every effect must have an ade
quate cause, what invariably and without a single exception appears in
'conscious, intelligent human beings, must find its cause in their nature, as
the word <pvoig here teaches ; though the variously diversified develop
ments of this nature take their form and garb from the circumstances and
-outward condition in which men are placed.
" Even as others ;" rather, ' as also the others :' That is, the mass of
irreligious men, the unconverted world in general. Stier limits this
phrase to the unbelieving Jews. But this results from his view of the
¦earlier part of the verse, where he explains " we all" of Jewish converts
living formerly in trespasses or transgressions ; which is not 'sustained by
any decided proof.
4-6. The representation contained in these verses is in direct contrast
to -what has been just stated. — " Eich :" That is, superabundant, plenteous.
— " For his great love wherewith he loved us :" The plan of the Gospel,
and all the blessings flowing from it, spring from the exhaustless fountain
of God's love. See on i. 4, last clause — 'Aydnnv — rjydnTjoev The use
¦of the verb with its cognate noun is quite usual, and sometimes makes the
meaning emphatic : See i. 3, 6, 20. "Us" comprehends all true Christians —
The Kai in ver. 5 marks a resumption of the same particle in ver. 1, and
the connection of the statements immediately afterwards made with those
which had been made before in i. 20. It may also have the signification
of ' indeed, truly.'
"Hath quickened us together with Christ:," The death, life, and resur
rection of which the Apostle here speaks, are all spiritual ; although a
literal re-vivification and glorious resurrection of the body, as resulting
from the former, are necessarily implied. This life and resurrection there
fore are experienced by the Christian in the present state. The preposition
avv, 'with,' which is joined to each of the three verbs, shows the connection
of the Christian's spiritual life and advancement to celestial dignity with
Christ's re-vivification, resurrection, and session at the right hand of God.
The latter belong to the head ; and the members necessarily partake of
them so far as comports with their condition as integral parts of the one

Ch.II.4-6.] EPISTLE TO THE EPHESIANS. 51

Kadioev iv rolg inovpavioig iv in heavenly places in Christ Jesus ;

mystical body. According to the ideal of the Apostle, all true Christians
were thus blessed when their Lord was made thus to triumph, because
then humanity triumphed in him. But in reality they become so, partly
when they are " begotten again to a new and lively hope ;" further, when
they are raised from the power of sin to a condition of holy living ; and
further still, when they are honored by God in his kingdom, partially in a
very inferior degree on earth, and most fully and gloriously in heaven.
The quickening, raising, and sitting, are not to be viewed merely in the
abstract, but rather as actual states possessed and enjoyed by true be
lievers. There is a climax in the ideas conveyed by the three verbs.
Each adds to the force of the proceeding. This is evident from their dis
tinct meanings in the connection in which they stand, and also from their
palpable reference to the particular acts of our Lord's glorification. The
thought conveyed by the word " raised" is the result of that spiritual life
which is expressed by " quickened," showing that it is an active and ener
getic element, influencing the soul which it has made alive, and propelling
it to all the virtues of a holy and useful life. The " quickened" man cannot
remain among the " dead in trespasses and sins," who were his former
associates ; he cannot continue to lie entombed in the sepulchre of corrup
tion in which he has been incarcerated. The life element which has been
imparted to him is a vigorous principle, inciting him to seek a nobler resi
dence, giving him higher aims and objects, and rousing him to energetic
efforts in order to attain a divine nature.
The only apparent difficulty lies in the last expression : " and hath
made us sit together in heavenly places in Christ Jesus." The three con
cluding words are to be taken in connection with the three verbs. Eadie
indeed maintains that this "will not yield a good sense." He con
nects these words with " heavenly places," by which he understands " not
heaven proper, but the ideal locality of the church on the earth, as ' the
kingdom of heaven' — above the world in its sphere of occupation and en
joyment. The ' heavenly places' are in him," meaning Christ. But the
sense obtained by the other construction is not only good, but of the ut
most importance. It is only in, that is, united to Christ, that any such
quickening, raising, or sitting, as the Apostle here speaks of, can take
effect. Out of, separate from him, the state of man is that which the first
clause of the passage describes, "dead in trespasses and sins." — The phrase
" heavenly places," retains, in its ultimate significancy, the same meaning
as before in i. 3, 20, and afterwards in- iii. 10, comprehending also, how
ever, the celestial condition of the mystical church of God in this present
world. Both here and hereafter, its character, enjoyments, and peculiar
glories, are of the same nature, though differing widely in degree and ex-

52 COMMENTAEY ON THE [Sect. II.

7 that in the ages to come he might XpiorQ 'Itjoov, iva ivdei^nrai iv 7
shew the exceeding riches of his rolg al&oi roig inepxo\iivoig
grace, in his kindness toward us rov vnepf3dXXovra nXovrov rrjg

tent, and therefore the same word is applied to both. See note on Rom.
viii. 30, p. 152. We are said to have already ascended to heaven, and to
have become partakers of Christ's glory, because we have already entered
on a state which is the commencement of this dignity and bliss, and which
state, if we " be faithful unto death," shall most certainly be carried out to
its essential and ultimate perfection.
The sacred author, in the fulness and depth of his feelings, throws in
the clause — "ye are saved by grace," that is 'by divine favor,' and then
immediately returns to the general topic of his discourse. The point of
the parenthetical clause is afterwards introduced more prominently in
ver. 8.
Stier supposes the word rjfidg, " us," in ver. 5, to relate especially to
Jewish converts, arguing from the change of person in the phrase " ye are
saved," in vs. 5 and 8. But this change is easily accounted for. The
earnestness of the writer urges him to a direct address. The commentator
referred to allows that the pronoun " us" at the end of ver. 4 may com
prehend both Jews and Gentiles. I have already said that such a distinc
tion is without support, and it is not reasonable to suppose that the Apostle
would predicate what immediately follows exclusively of either class of
converts. " Hath quickened," &c, is the development of the " exceeding
greatness," &c, of i. 19. — In the parenthetical clause at the termination
of ver. 5, some very important manuscripts read ov or ov rq, ' by whose
grace ye are saved ;' and this has the sanction of the Vulgate, cujus, and
some other very ancient documents. The particles de and yap are also
found in a few authorities. But these readings have comparatively but
moderate support ; and they are not in harmony with the terse parenthe
tical character of the clause.
7. " Ages to come :" Tdig alQoi roig inepxofievoig- The Apostle is
supposed by some to refer here to the state of future happiness, now, in a
considerable degree, concealed, (Col. iii. 3,) but hereafter to be displayed
in all its glory, as enjoyed by the redeemed. This view is given by
Theodoret and Theophylact in loc, also by Grotius, (tempus post resur-
rectionem,) and several other modern commentators. Wiclif translates,
" in the worldis above comyng," the Rheims, " in the worldes succeding."
"Iva must then be translated, ' so that,' since it is not to be supposed that
this development can afford a reason for granting the favors before de
scribed. Its use would be similar to that of the same particle in John v.
20 : 'so that ye may marvel.' But this exposition cannot be correct, for
the plural is never employed in such a sense. Al&veg signifies periods of

Ch.II.7-9.] EPISTLE TO THE EPHESIANS. 53
Xapirog avrov iv xPflaT°Trrrc through Christ Jesus. For by 8
8 ifj>' ijfiag iv Xpioroi 'Inoov. Tq grace are ye saved through faith ;
yap X^PlT^ ^aTe oeouojievoi did and that not of yourselves j it is the
rrjg nioreug' Kal rovro ovk e| gift of God ; not of works, lest any 9
9 vfiuv deov rb dSipov ovk i|
epyuv, iva fifj rig Kavxrjorpai.

time, and the meaning is well expressed in the authorised translation,
" ages to come." Tyndale and Cranmer have " in tymes," and the Geneva
" tyme to come." Many interpret the verse thus : ' The spiritual blessings
bestowed on the Ephesian and other early Christian churches were intended
to illustrate to successive generations in all future periods the exceeding
riches of God's grace, the overflowing fulness of his bounty towards those
whom he hath received into favor.' But there is no occasion to limit this
to early Christians. What God, in his infinite mercy, did for them, he
hath done, is doing, and will also continue to do for true Christians in all
subsequent ages. This is necessarily implied in the general signification
of the word " us," as before used. And, most probably, if " the ages to
come" related to the masses to whom the exhibition of God's abundant
goodness was to be made, the preposition iv would have been omitted, as
it is in iii. 10, " to the principalities," &c, rdig dpxaig. The meaning
rather seems to be this, that God hath quickened, raised, and gloriously
exalted the real followers of Christ, in order that his abundant grace and
kindness might be displayed and experienced in all successive ages of the
church from its very commencement. Thus his whole procedure towards
us is " to the praise of the glory of his grace," i. 6.
Here it may be well to remark that St. Paul expected the church to
subsist on earth for ages to come. This is shown also by several state
ments and expressions in other epistles of his, and all such declarations or
intimations are inconsistent with the supposition that he looked for the
future coming of Christ during his own life time.
8, 9. The connection of these verses with the preceding is obvious. It
is God's exceeding grace which is shown, for salvation is of grace. —
" Through faith :" This is the condition or the ground on which salvation is
secured. See inl rq niorei in Phil. iii. 9, which is there correctly rendered
by Storr, sub conditione fiduciae, ' on the condition of faith or trust (in
Christ).'* Faith is here used in its subjective meaning, and signifies the
principle in the mind of the believer. This is evident from the opposition
in which it stands to " works," in the next verse.
"And that:" Kal rovro- Some understand this phrase as it is else
where used both in the singular and plural, ' and indeed.' See Rom. xiii.
11, 1 Cor. vi. 6, for the former, and 1 Cor. vi. 8, Heb. xi. 12, for the latter.
* Opuscula Academica, vol i., p. 841.

54 COMMENTAEY ON THE [Sect. II.

10 man should boast. For we are his Kirov yap io\iev noiT}\ia,K,no-Bev- 10
workmanship, created in Christ reg iv XpiorSi 'Inoov inl ipyoig

Others explain it of faith, translating, ' and this,' meaning, this element or
principle. But the question will immediately arise : if faith were intended,
why was not the feminine pronoun employed rather than the neuter?
This form would certainly first suggest itself to the writer's mind. Be
sides, this thing, rovro, is afterwards said to be " the gift of God." But this
cannot be meant of faith, because it is immediately added, " not of works,"
to say which concerning faith would be a trifling truism. It is far better,
therefore, both as respects the construction and sentiment, to regard the
pronoun as referring to the salvation mentioned in the former clause.
The sense thus obtained is also fuller : ' this whole salvation, which God,
by his grace, hath granted you on the condition of faith, does not spring
from yourselves, it is his gift.' The article before diopov is emphatic : it is
" the gift of God," the great and important one. — " Not of works :" As the
same preposition e| is here repeated which had just before been- used with
the pronoun " yourselves," it may be conceded, as Eadie says, that " the
it; V/J.UV corresponds with the e| epyuv." If the salvation were of your
selves, it would of course be of works. The latter clause is somewhat ex-
egetical of the former. But still the antithesis is certainly with " through
faith," did rrjg nioreug. The change of the preposition from did to en,
and the use of the article in the one case, while it is omitted in the other,
is no serious objection to this view, for we have the very same usage in
Rom. iii. 30. — Griesbach encloses the latter half of ver. 8, beginning with
" and this," and also the first clause of ver. 9, in a parenthesis. But the
sentiment contained is too important to be thus subordinated, and the last
words at least are necessary to the construction with " lest any man should
boast." — "Iva has its proper telic sense, ' in order that.' It is not only
true that the exclusion of boasting is a necessary result of this mode of
salvation, (see Rom. iii. 27,) but may also have been one motive in the
divine mind in forming and carrying it out, namely, to .destroy that natural
self estimation which flatters the vain imagination with a fond conceit of
some merit of one's own, and to produce that humble sense of conscious
demerit, which alone accords with the nature of the Gospel.
10. The Apostle now resumes the first person. This is altogether
natural. It is also more comprehensive, as the subject relates to all real
Christians without exception. " For :" The particle is illative, as if the
author had said, 'Our salvation is entirely of God's favor; it is not the
merited result of any efforts of our own ; for we, all that we are and have,
are altogether his workmanship.'— " Created in Christ Jesus :" Our natural
creation was indeed effected by God through Christ, but the context here
determines that the " workmanship" just mentioned is chiefly, if not exclu-

Ch. II. 10.] EPISTLE TO THE EPHESIANS. 55

dyatfotc, olg nponroifiaoev 6 deog, Jesus unto good works, which God

sively spiritual. Compare the texts which speak of a new creation, and see
the note on Gal. vi. 15. Here, therefore, iv most properly expresses the
Christian's union with his Lord and Saviour, as it does also in the passage
in Galatians, and also in 2 Cor. v. 17. — " Unto :" That is, for, with a view
to ; meaning, in order to practice. 'Eni is in contradistinction to e« in the
former verse. The state of salvation in which, as Christians, we are placed,
is not from, but for good works, which proceed from the principle of true
faith. " Which God hath before ordained that we should walk in them." In
the word nponroip,aoe, the force of the preposition must not be disregarded,
as it is in the translation of Conybeare, " which God has prepared." It
should be translated ' before prepared.' Wiclif, Tyndale, Cranmer, and
the Genevan, use the word " ordeyned." The Rheims has " prepared,"
and so also the marginal reading in the original edition of the authorised
version. There is an evident allusion to this meaning of the clause, in the
thanksgiving which follows the reception of the eucharistic elements, ac
cording to the Office of the Church of England and our own : " That we
may do all such good works as thou hast prepared for us to walk in."
The Syriac and Vulgate translations give the same meaning, the latter
having prasparavit. So also Diodati : Le quali Iddio ha preparate acioche
caminiamo in esse. This is the invariable signification of the Greek word
without the preposition in the forty places in which it occurs in the New
Testament, and also with it in Rom. ix. 23, the only other instance, besides
the text, in which it is employed. See the note there, pp. 175, 176. To
the texts there referred to may be added 1 Cor. ii. 9, " which God hath
prepared," rjroifj.aoe. In Isa. Ixiv. 4, which the Apostle quotes, the Hebrew
literally translated is, ' hath done,' and so also the Septuagint, which em
ploys the future tense, noifjoeig. Compare also the Wisdom of Solomon,
ix. 8, " which thou hast prepared (before) from the beginning ;" nponroifia-
oag an' dpxrjg- Robinson, after giving as the classical signification, " to
prepare before hand," adds, " in the New Testament to appoint or ordain
beforehand, to predestine," referring to these two passages, and also to
Philo, de Opificio, 6 -iSeoc ra iv k6o/j.(}> ndvra nponroi/jdoaro elg epura Kal
nt&ov avrov. The learned and careful lexicographer has certainly mistaken
the meaning of the Alexandrian Platonic Jew, and the quotation is not ac
curate. In the original the latter half of it occurs in a different sentence
from the former, and has no direct connection with the verb. Neither is
the meaning assigned to the verb correct. Philo is giving reasons for
man's being the last of God's formations. Among other particulars he
states that in consequence of the Creator's "intimate connection with
and love towards him, he previously prepared all things in the world,.

56 COMMENTAEY ON THE [Sect..II.

hath before ordained that we should Iva iv avrdlg nepmarfjouftev.
walk in them.
having resolved that when made he should need nothing requisite for a
happy life." The " love and desire" afterwards spoken of are associated
with man's knowledge, especially of the heavenly bodies.* The words of
Philo, therefore, confirm the meaning above given to the Greek verb.
Olg- With " a large body of interpreters," Eadie regards this as put
by attraction for a. In the same view it is referred to along with many
other texts by Winer,| and is so explained by De Wette,J and Harless
in loc. Thus also the Vulgate, qua; praeparavit, and this is followed by our
English translation, " which God hath," &c. Others would translate this
relative ' for whom,' explaining it of us as God's " workmanship." But its
close connection with " good works" shows that this is most probably its
antecedent. Olg — iv avrdlg may be a Hebraism, like ttr& "ftp's, which in
them for in which, the last pronoun being redundant. The whole clause
may be rendered thus : ' that we should walk in which God hath before made
preparation.' The ' arbitrariness' which De Wette,§ and the "intricacy"
which Eadie objects to in this " criticism," as he calls it, is not apparent.
He objects also to this interpretation, that it makes " the preparation refer
more to the persons — preparation to enable them to walk in the works."
Such an objection is without any force. The preparation referred to is
undoubtedly general, having its appropriate bearing both on the persons
and on the works. There is no occasion to limit the idea, as this com
mentator does, to " those works" which " have been prescribed, defined
and adapted to us." The meaning is more comprehensive. It embraces
the arrangements, means, appliances, external and internal agencies, and
divine influences, which may enable the believer to live a holy life. "All"
these " things are ready :" Matt. xxii. 4.
* Phil. Jud. de Mundi Opif. Sect 25, in Bibliotheca Sacra Patrum EcclesifB Grsecorum, Pars iin
Phil. Jud. Opera Omnia, Lips. 1828, vol. i., p. 25. The English reader may find the passage in Yonge's
Translation, Bonn's edition, Lond. 1854, vol. i., p. 22. He renders thus : "Before his creation, (God)
provided for him," Ac.
t Grainmatik, § 68, p. 488, Leip. 1880.
X Exegetisches Ilandbuch, Erkliirung der Briefe an die Ephesier, p. 116.
§ Ubi sup.

Ch. II. 11, 12.] EPISTLE TO THE EPHESIANS. 57

SECTION III.
Chap. II. 11—22.
THE HEATHEN AND CHRISTIAN CONDITIONS CONTRASTED. JEWS AND GENTILES
UNITED, AND BOTH RECONCILED TO GOD THROUGH CHRIST. THE CHURCH
DESCRIBED UNDER THE FIGURE OF A SPIRITUAL AND CONSTANTLY IN
CREASING TEMPLE.
11 Atd fivrjiMOVevere, on vp,eig nore Wherefore remember, that ye 11
ra e&vri iv aapni, ol Xeyo\ievoi being in time past Gentiles in the
dupojivoria vnb rrjg XeyofMevng flesh, who are called Uncircumcision
nepirofirjg iv oapKi x^ponoifjrov, by that which is called the Circum-
11 on i)re iv ru> KaipQ iKeivG) cision in the flesh made by hands ;

11, 12. "Wherefore:" This marks the connection with the preceding
statements. In consequence of the blessings which the Ephesian Gentiles
had received through Christ, the Apostle calls upon them to " remember"
their condition before conversion.— " Ye being:" Our translators have
very properly supplied the ellipsis by the participle. The verb with which
the pronoun is connected is expressed in the 12th verse, where the on,
" that," is resumed.
" In the flesh :" This does not mean, as many commentators say, ' by
natural descent.' For the phrase iv oapKi is never used in this sense ;
neither would it thus describe the moral or religious state of unconverted
Gentiles, for they continued to be Gentiles by descent after their conversion,
and it is plainly the Apostle's intention to contrast their two conditions.
It may be employed to mark their corporeal state as uncircumcised, in
opposition to the corporeal state of circumcised Jews, as immediately af
terwards expressed by the same phrase. According to this view, which is
maintained by several commentators, the language merely " denotes (as
Olshausen says,) the want of a symbol of the covenant in the flesh." Har-
less affirms that, because the second iv oapKi, which is plainly antithetic
to the first, can bear no other sense than, " in the flesh," that is, the body,
the person, therefore the same phrase must have the same sense in the
former clause. But, allowing such an antithesis, the phrase may neverthe
less have different shades of meaning in the two clauses. There is this
difference between the expression as applied to Gentiles, and as applied
to Jews. In the latter case it describes Jews by the metonymy, " circum
cision in the flesh," which evidently refers to the rite itself as performed
on a part of the body, and thus constituting an external evidence of

58 COMMENTAEY ON THE [Sect. III.
12 that at that time ye were without xU)PL^^PMT(>v,dnnXXorpiU)fievoi
Christ, being aliens from the com- rrjg noXirelag rov 'loparjX Kal

covenant condition. The former clause, " in the flesh," as applied to Gen
tiles, denotes more than a natural physical condition. It describes natural
sinful condition. See the note on Rom. vii. 5, p. 107. It is not to be doubted
that if, by this phrase, the Apostle intended to represent uncircumcised
Gentiles as destitute of any outward evidence of covenant with God, he
did also intend thereby to designate their habits of life resulting from in
ward character. It is probably best, therefore, to combine both these
ideas. The former Gentile condition of the Ephesians will then be repre
sented as one which exhibited neither outward sign of covenant relation nor
inward corresponding character, but showed that they were then living in
accordance with the impulses of carnal nature.
" Who are called," &c. There is evidently an allusion here to the
contempt with which the Jews regarded the Gentiles, to whom they applied
the term " uncircumcised." In a very early period, the epithet expressed
great inferiority, to say the least. See 1 Sam. xiv. 6, xvii. 26: "These
uncircumcised — who is this uncircumcised Philistine?" — The language
" circumcision in the flesh made with hands," denotes merely a state of
literal circumcision, in which the spiritual meaning and intent of the rite
had been lost sight of. " In the flesh" is equivalent to, ' merely physical.'
Otherwise it would be a very frigid and unnecessary remark. And to the
same purpose are the words, " made with hands," which most certainly are
in contradistinction to that circumcision of the heart of which the external
rite was significant. This expression is frequently used to denote what is
merely outward and consequently imperfect, and the phrase, " not made
with hands," indicates superiority to what is earthly, external, and imper
fect: See the note on Heb. ix. 11, p. 119. That the rite of circumcision
was intended to have such an inward import is plain from Rom. ii. 28, 29,
and Col. ii. 11. Compare also Deut. x. 16, xxx. 6. Jer. iv. 4, ix. 24, 25,
(25, 26,) Ezek. xliv. 7, 9, all which places speak of the circumcision of the
heart. It is to be noted that St. Paul does not here express himself con
temptuously of the divinely instituted rite. It is the merely outward
ceremony, as practiced by the Jews in general, without the internal char
acter of heart and mind which it denoted, that he represents as subordinate,
not the original institution itself.
The iv in the first clause of ver. 12 is omitted by several good ancient
authorities, although St. Paul is accustomed to use it to designate time :
See Rom. iii. 26, xi. 5, 1 Cor. xi. 23. The period referred to is that which
preceded conversion. The verb r)re, « ye were," may be in construction
with the phrase, " without Christ," and then what follows will develop
more fully the state expressed by this phrase, as appears in our transla-

Ch. II. 12.] EPISTLE TO THE EPHESIANS. 59
jjevoi ruv diadnKiov rrjg inayyeX- monwealth of Israel, and strangers
iag, iXnida firj exovreg Kal from the covenants of promise, hav-

tion : " Ye were without Christ, being," &c. Or, its construction may be
with the participle dnnXXorpiu/xevoi, ' at that time, (being) without Christ,
ye were alienated,' &c. In either view, " without Christ" is in contradis
tinction to "in Christ" in ver. 13. It is worthy of note, that the Apostle
says Christ, as in i. 12, not Christ Jesus, the expression used in vs. 6, 7,
10, 13. He means, without a proper knowledge or reliable promise of the
Messiah, as the revealer of God's will, (John i. 18,) the mediator between
God and man, and the medium of all spiritual favor.
" Aliens from the commonwealth of Israel :" In Acts xxii. 28, noXireia
is used to express the condition of citizenship with all the rights appertain
ing thereto ; and this may be its meaning here. Or, it may signify the
state itself of which one is a citizen, comprehending all its privileges, and
be correctly rendered, as in our translation, " commonwealth." Then the
word that follows, " Israel," will designate what commonwealth is intended,
and who constitute its members. The reference is to the nation of Israel,
not merely as a political, but chiefly as a religious body, founded and
governed by God, and under his special protection and guidance.
The literal and more accurate translation of dnnXXorpih)jj,£voi is,
'having become alienated from,' as in iv. 18, and Col. i. 21, the only other
places in which the word occurs in the New Testament. It expresses,
therefore, something more than the bare fact of being " aliens," namely
that of Gentiles having been displaced from a former covenant condition
enjoyed by them. The covenant made by God with Noah comprehended
all his progeny. See Gen. ix. 9-17. It is true that the promise directly
stated in this passage is, that the earth should never again be desolated by
a general flood. But the particularity of the promise implies such a cov
enant relation as embraces a state of amity with God, and consequently a
state of religious union between him and the second father of the human
family, along with the race descending from him. To limit this whole
statement to a promise that the earth should never again be laid waste by
a universal deluge, and to exclude from the subject of it any recognition
of God's relation to Noah and his descendants in a religious point of view,
is unreasonable. Such a recognition is to be presumed from the general
representations made in the book of Genesis. It is in consequence of this
relation that this promise was made ; and it was solely in consequence of
subsequent apostasy from God and relapse into sin and idolatry, that the
mass of Noah's posterity were cut off from spiritual blessings. Thus, as a
body, they ' became alienated from' the " little flock" of those sincere and
holy ones who, with Melchisedek, Job, and others of similar character, con-

60 COMMENTAEY ON THE [Sect. III.
ing no hope, and without God in d&eoi iv t£ Koop,u>' vvvl de iv 13

tinued faithful to the covenant, and through it adhered to the living God,
and remained united to him. See Rom. i. 21, et seq.
" Strangers from the covenants of promise :" Several commentators
put a comma after " covenants," and translate the following words thus :
'having no hope of the promise.' Thus the Vulgate, according to the
usual punctuation, which also explains noXireia by conversation, meaning,
behavior, course of life. Alienati a conversatione Israel, et hospites testa-
mentorum, promissionis spem non habentes. This arrangement of the
clauses is followed by Wiclif: "not hauynge hope of biheest," that is,
promise. So the Rheims : " having no hope of promis." Tyndale, Cran-
mer, and the Genevan, correspond with the authorised version. The
former construction of the words is certainly not natural, as it destroys
the uniformity of the arrangement of the several clauses, which requires
the genitive, " of the promise," to correspond with the preceding one, " of
Israel." — " Covenants :'' The same plural term occurs in Rom. ix. 4. See
the note on that passage. The view there given as " very probable" is
equally so here. " The plural has reference to the repeated covenants, or
the renewal of the same covenant, made by God with the patriarchs and
their descendants. Comp. Ecclus. xliv. 11,2 Mace. viii. 15 ;" also Wisdom
of Solomon xviii. 22, in all which places the word is in the plural. Eadie
remarks that " when we look to this covenant in its numerous repetitions,
we are at no loss to understand what is meant by ' the promise.' The
central promise here marked out by the article was the Messiah and
blessing by him. That promise gave to these covenants all their beauty,
appropriateness and power. ' Covenants of the promise' are covenants
containing that signal and specific announcement of an incarnate and tri
umphant Redeemer. To such covenants the heathen were strangers."
All this is true. But the learned author certainly expresses himself incon
siderately when he says immediately before, that " the covenant founded
with Abraham, and repeated to his children and their offspring, was finally
confirmed at Mount Sinai." O no ; it was by no means then finally con
firmed. St. Paul, in Gal. iii. 16, 18, teaches quite a different lesson. The
covenant made with Abraham was one of promise, which the subsequently
given law, that knows nothing of such promise, that 0111/ commands and
punishes for disobedience, could not annul. That covenant was not
"finally confirmed" until the atonement was consummated at Calvary by
Christ, who there died in order that " all the families of the earth might be
blessed :" Gen. xii. 3.
" Having no hope :" Literally, ' not having hope.' This and what fol
lows are a necessary consequence of alienation from the community of
God's people. Those so alienated, like the unconverted Ephesians, and

Ch.II.18.] EPISTLE TO THE EPHESIANS. 61
Xpiordi 'Itjoov vfieig ol nore the world : but now, in Christ 13
ovreg fiaKpdv iyyvg iyevrj-dnre Jesus, ye, who sometime were far
iv tw aifiari rov Xpiarov. off, are made nigh by the blood of

all other Heathen, had no well founded hope of any spiritual blessing. In
this respect, their whole internal being was a desert waste, without an oasis
of comfort and refreshment.
" Without God in the world :" The former clause expresses their want
of a proper recognition of God, (compare Gal. iv. 8, and 1 Thess. iv. 5,)
and consequently of those blessings which spring from a true acquaintance
and union with him. The latter has been variously interpreted. It may
express simply the fact of their being in the world, in the present condition
of their existence. But this is feeble. It says nothing of unconverted
Gentiles, which is not equally true of all other men. The words may
convey the same thought as " in the flesh" in the former verse, namely, in
a worldly, sinful condition. Or it may mean, among worldly men, sinners
like yourselves. The world and true believers are often set in contradis
tinction to each other. See John xvii. 9, 14, 1 Cor. xi. 32, 1 John iii. 1, 13.
The condition also of the unconverted is expressed by the term : See 1
Cor. v. 10, Eph. ii. 2, 1 John ii. 15-17. Thus it marks an opposition to
the state of God's people within " the commonwealth of Israel."
13. " But now :" The Apostle begins here to contrast their present
Christian with their former heathen condition. — " In Christ Jesus :" This
is evidently in opposition to " without Christ" in the former verse, and, as
in vs. 6, 7, 10, the full designation is used, which recognises the idea of
Messiah as historically developed in the person and character of Jesus, the
Saviour of the world.
" Far off— made nigh :" Such expressions as these are used to designate
Israelites residing within the promised land, and also at a distance from it,
who consequently were near to or remote from the divine presence at
Jerusalem. See 1 Kings viii. 46, Dan. ix. 7, Mic. iv. 7, Zech. vi. 15, and
Acts ii. 39. In this last text it is not to be supposed that St. Peter in
tended a reference to Gentiles, as he was not at that time aware that the
Gospel was to be offered to them. It was not until the vision of the
great sheet that his mind was sufficiently opened to understand that its
blessings were designed for all mankind : See Acts x. 9-15, 28, 34, 35,
46-48. Here, however, Gentiles, in their former unconverted and subse
quently converted states, are described. Formerly they were at a distance
from God ; now they have become united with him. Comp. ver. 17 et
seq. ; also Isa. lvii. 19, which may compreheisd Gentiles as well as Israelites,
as the connected prophetic declarations show. The Jews were accustomed
to apply phrases of this sort to Gentiles in their natural condition and after
they became proselytes. The reader may find various citations to this

62 COMMENT AEY ON THE [Sect. III.
14 Christ. For he is our peace, who Ai3roc yap iariv rj elpfjVTj rj\mv, 14
hath made both one, and hath 6 noifpag rd dfMporepa ev, Kal rb
broken down the middle wall of fieooroixov rov (ppayfiov Xvoag,
15 partition between us ; having abol- rnv e%i?pav, iv rq oapkl avrov 15
ished in his flesh the enmity, even rbv vofiov r&v ivroXuv iv dby-
the law of commandments contained fiaoi Karapyrjoag, 'iva rovg dvo
in ordinances ; for to make in him- ktiotj iv iavrfi elg 'iva Kaivbv
self of twain one new man, so dv&pconov, noiuv elprjvnv, Kal 16
16 making peace ; and that he might dnoKaraXXd^n rovg dptyorepovg

effect from Rabbinical books, in Wetstein and Schcettgen in loc. It may
be sufficient here to give a single instance. It is said of the Gibeonites that
God brought near those who were far off, Dipimn n» aipf3. Hence the
latter word is used by the Rabbies to express what is separated, rejected,
something abominable. See Buxtorf's Talmudic Lexicon on the word,
col. 2247.—" By the blood of Christ :" 'Ev In i. 7, did is used. The refer
ence is to Christ's death as atoning, and reconciling to God both Jews and
Gentiles. The latter are consequently brought near to and made at peace
with him : Comp. Acts xx. 28, Rom. iii. 25, v. 9, Col. i. 14, 20, and other
similar places.
14-16. "He:" avrbg' properly ' he himself.' — " Is our peace :" The
pronoun refers both to Jewish and Gentile converts, in other words, to the
whole Christian body. " Peace" is the abstract for the concrete, like
" salvation" for ' Saviour' in Luke ii. 30. Compare Mic. v. 5 : " This
(one) shall be the peace." It implies that Christ is the author of our state
of amity with each other, and principally with God. It is he who hath
made this condition of peace ; by him it hath been accomplished, and will
be carried out to its ultimate perfection ; and it is he also through whom
it has been revealed and is announced to us. In a word, he is the agent
in procuring, in publishing, and in consummating it. Compare "covenant"
in Isa. xlii. 6, which is used of the Messiah ; also the abstracts in 1 Cor. i.
30 : " Christ Jesus is made unto us wisdom and righteousness and sanctifi-
cation and redemption," all which have the same wide extent of meaning.
The peace spoken of by the Apostle is, as Eadie remarks, " peace between
Jew and Gentile, viewed as antagonistic races, and peace between them
both and God." The latter is, of course, the most important part of the
thought conveyed, although the former is afterwards the more particularly
dwelt on, agreeably to the scope of the author's intention. In illustration
of the scriptural view of "peace" as connected with the Messiah, see,
among other places, Ps. lxxii. 3, 7, aud in general, the whole poem, Isa. ii.
4, and the parallel place Mic iv. 3, 4, Isa. ix. 5-7, xi. 6-9, Iii. 7, lvii. 19,
Mic. v. 5, Hag. ii. 9, Zech. ix. 10, Luke ii. 14, John xiv. 27, xx. 21,
Rom. v. 1.

Ch. II. 14-16.] EPISTLE TO THE EPHESIANS. 63
iv evl ad)[iari t<3 #e<3 did rov reconcile both unto God in one

"Who hath made both one:" Both here is certainly identical with
"the twain," the "both," the "far off and the nigh," in vs. 15, 16, 17, 18.
All these expressions evidently designate Jews and Gentiles as converted
to the Gospel, and consequently united in one body, the church. No
doubt the Apostle's representation implies their union also in God, with
whom they both have thereby become at peace ; but this is not the direct
assertion, and consequently cannot be, as Stier represents it, the prin
cipal thought. It is undoubtedly so of the leading view of the preceding
and subsequent context, but not of these particular texts. The neuter,
which is here employed, is equivalent to the masculine of vs. 15, 16,
18. Compare 1 Cor. i. 27, 28, where " the foolish, weak, strong, base,
and despised," though relating to human beings and agencies, are all
neuter. "And hath broken down the middle wall of partition :" The following
words " between us," which our English translation has inserted in italics,
ought to be omitted, as they are wanting in the Greek text and unneces
sary. — The genitive may be exegetical, or expressive of the subject
denoted, namely, the ritual law. " Partition" does not convey very accu
rately the idea of the original, which rather means ' enclosure, hedge,' from
tj>pdoou, to enclose, fence in for protection. The Rabbies often employ the
corresponding word a^p, in this sense. They say, " the Masorah is the hedge
of the law — vows are the hedge of separation." See Buxtorf's Talmudic
Lexicon, col. 1447. Thus the ritual law, to which the Apostle here refers,
is spoken of as separating Gentiles from Jews, and, as the latter would say,
affording them a suitable protection from heathen influence. The phrase
" middle wall" may have been suggested to the mind of the Apostle by the
division or partition in the temple, which separated the court of the Jewish
people from the court of the Gentiles. Eadie objects to the supposition of
any such allusion, that " the heathen party in the Ephesian church could not
be supposed to be conversant with the plan of the sacred fane in Jerusalem."
Most likely they were not, nor is it necessary that they should have been,
in order to make the author's meaning perspicuous to them. Neither is
his objection that " the wall was still standing, and was not broken down
till eight years afterwards," of any weight. For the Apostle need not be
presumed to draw his illustrations from what had already taken place. He
may speak of the ritual law under the figure of a wall in the temple, and
describe it as broken down, even if the literal wall still remained standing.
However, it is not necessary to assume such an allusion, as the meaning
of the figure is self-evident. The language plainly expresses the destruc
tion of what had been an occasion of disunion and hostility, under the figure
of a separating wall, now destroyed.

64 COMMENTAEY ON THE [Sect. III.
body by the cross, having slain the oravpov, dnoKreivag rrjv ex&pav

" Having abolished in his flesh the enmity, the law of commandments
in ordinances :" I have omitted the italicised words, " even" and " con
tained," in our English translation, which have nothing correspondent in
the Greek, and are also unnecessary. The arrangement of the words in
the original runs thus : ' the enmity, in his flesh the law of commandments
in ordinances, having abolished.' The merely English reader, therefore,
may easily perceive, that the first noun might be governed by the participle
which terminates the sentence, and the construction be as follows : ' Having
abolished in (by) his flesh the enmity, the law,' &c. This is sanctioned by
our authorised translation. But no reader of the Greek can question that
it might equally well be governed by Xvoag, rendered "hath broken down."
Thus arranged, " the enmity" stands in apposition with " the middle wall."
It denotes the Jewish ritual law, which, like a dividing hedge, close, rough,
prickly, and impervious, formed a hostile separation between Jew and
Gentile. No one knew better than St. Paul how effectively the ritual law
prevented all access of Gentiles to Jews. The Jew, who had been edu
cated, partly at Tarsus, and partly under the direction of Gamaliel at
Jerusalem, in all the learning of the Pharisees, who had become imbued
with their traditions, whose life had been framed according to their cere
monial observances, who had been distinguished beyond his contemporary
fellow pupils (Gal. i. 14,) by ritualistic knowledge and correspondent prac
tice, saw and felt that Jews and Gentiles could not, as such, amalgamate.
Between such antipodes no union could be effected. On the one side, the
ceremonial code of a cold, external, constantly repeated lip-worship, must
dissolve ; on the other, the heat of passion, feeling, natural inclination,
worldly indulgence, in contradistinction to real love to God and man, must
abate, become cooled and tempered by divine agency. These results
could not possibly be produced by any other than the active influence of
the wise and holy Spirit of the living God, operating on the understanding
and heart, enlightening the one, and moving the other in accordance with
his own nature and character. That the Mosaic ritual law, especially as
understood, developed, and increased, by Pharisaic traditions, was regarded
as an occasion of hostility between Jew and Gentile, might be concluded
from its very peculiarities. And that this was the real fact is evident
from statements made by heathen writers. It may be sufficient to refer
to the history of Tacitus, Book v., chap. 4, sect. 5.
The reader will immediately perceive, that "the law of command
ments," is merely a repetition, in other words, of what the Apostle had just
before called ' the middle wall of the hedge, the enmity.' In the Greek,
they are all in the accusative case, showing their intended identity. In
this view it may be well to note that the use of the articles seems to make

Ch.II. 14-16.] EPISTLE TO THE EPHESIANS. 65
each word definite : rb fieooroixov — rrjv exOpav — rov vo\iov. Compare also
to dfiQoTepa. "In ordinances:" iv doyfiaor A remarkable interpretation of this
phrase is stated by Erasmus, iv being supposed to have the meaning of
per, by : ' hath done away the law of ceremonial precepts by the doctrines
of the Gospel ;' antiquavit legem prseceptorum ceremonialium per dogmata
evangelica. Grotius adopts this view : " Christ has taken away the forc&
of the ceremonial law by his own doctrines," per dogmata nempe sua,
conveyed by means of his Apostles. So also Bengel : In decretis, placitis
evangelicis. These commentators follow the Syriac version, Chrysostom,
OScumenius, and Theophylact, who explain doyfia to mean either faith or
Christ's command. But, notwithstanding the array of ancient authorities
referred to, Stier calls this exposition, (and apparently not without reason,)
monstrous, " monstrbse Auslegung." In opposition to it, let it be noted,
that the original word doyp,ara is never applied in the New Testament to
Christian doctrines. In Luke ii. 1, and in Acts xvii. 7, the singular and
plural forms are used of " decrees of Caesar ;" in Acts xvi. 4, the plural
denotes decisions determined by the Apostles ; and in the only other pas
sage, Col. ii. 14, its meaning seems to be the same as here. The text in
Colossians is parallel with this, and the meaning advocated by Grotius is there
wholly inadmissible, as the application of doypari^eode (" are ye subject to
ordinances,") in ver. 20 to abrogated rites and usages abundantly proves.
Besides, Christ is never said to have abrogated the law, and effected a
union between Jews and Gentiles, by his doctrines, but " by his blood, his
flesh, the cross," (see vs. 13, 15, 16,) that is, chiefly by his atoning death.
This law Christ hath abrogated ' in (or by) his flesh,' that is, in his incar
nate condition, living, doing, teaching, suffering, and at last giving efficacy
to all by dying.
The whole phrase, " law of commandments in ordinances," is connected
together, and describes the Mosaic law as a system, which may be said to
be abolished. This system is characterized as consisting chiefly of cere
monial and positive precepts, as the text in Colossians just referred to
proves. There " the handwriting" or bond, " against us" is represented as
" in ordinances," roig doypaoi. This ritual law may well be said to be
against us, since it constantly implies a state of unforgiven sinfulness, inas
much as it points to continually recurring sin which requires a constantly
repeated atonement, showing therefore its own inadequacy to effect a satis
factory one. See, in confirmation of these remarks, Heb. vii. 11, 18, 19,
ix. 9 25 x. 1, 3, 11. It is this law of ritual observances which the
Saviour intended to abolish. The decalogue, considered simply as a part
of the Mosaic system, may be comprehended within the same category, as
belonging to " the law of commandments in ordinances," and in this view,
which regards solely its form, may be said to be abolished. But the direct
5

66 COMMENTAEY ON THE [Sect. lit
meaning of the Apostle does not comprehend this. The decalogue, con
sidered in the light of God's moral law as originally given to man, and
implanted in his conscience and moral being, is in itself permanent and
immutable. Its abolition is impossible. As well might God change his
nature, as alter the moral law which he has imposed on his intelligent
creatures. Of this law our Saviour says, in his sermon on the mount, (Matt.
v. 17,) " I am not come to destroy but to fulfil ;" or rather, to establish
as a permanent code of morals, Unhappily it is the mistaken notion of
many of the more religious Jews, that the Mosaic law was intended by
God to be immutable.* In forming such a conclusion, they most probably
assumed that what divine wisdom has once instituted is necessarily per
manent and immutable. On this ground, the argument would be irresist
ible that the Mosaic code as such cannot be altered ; and consequently,
¦that Christianity, as a system substituting the inner meaning of that code,
its ultimate intention and purpose, is unfounded. The immortalf Hooker
has satisfactorily proved that the assumption is untrue. Much of the
reasoning of this master mind is founded on the proof of its untruth.
The Mosaic system was divinely established. But it has been superseded
by one of higher excellence, and better adapted to the religious interests
of mankind here and hereafter ; of equal external and vastly superior in
ternal evidence. This system teaches us that the former was intended to
be merely introductory to the more perfect Christian or Messianic institu
tion of the Gospel ; which verifies the symbols, types and predictions, by
which the former adumbrated the living and permanent realities of the
latter. Eadie does not accede to the interpretation which identifies " enmity"
with " the ceremonial law, as the ground of the enmity between Jew and
Gentile." He regards it " as denoting the actual, existing enmity of Israel
-and non-Israel." But he acknowledges that " the ceremonial law was the
virtual but innocent occasion" of " this hatred which rose like a party wall,
and kept both races at a distance." He even goes so far as to call the
¦ceremonial law, the cause of the " mutual hatred of Jew and Gentile."
For the reason implied in this admission, and also chiefly because " the
middle wall, the enmity, and the law of commandments in ordinances,"
¦are all in the same case, and plainly in apposition with each other, it is pre
ferable to regard them all as denoting in general the same thing, namely,
the ritual law with its mass of traditional observances as enjoined by
Pharisaic Jews, and which were in contrariety to ordinary usage, and pro-
* See the remarks of Abarbanol as quoted in the note on Heb. viii. 7-12, p. 103 : also Jewish
Babbies, p. 196, and note ||, and in the biographical sketch of Maimonidos, pp. 42-46.
t See Book ill., sects. 10, 11, Oxford edition, 1T98, vol. i., pp. 894 et seq. The epithet "judicious,"
so long applied to him, although admirably e.vprosslvo of his charaotor as a writer and a man, never
theless falls short of his merits, for his works nro an imperishable monument of human learning and
intellect.

Ch. II. 14-16.] EPISTLE TO THE EPHESIANS. 67
ductive of a hostile feeling towards mankind in general. No one who is
accustomed to scriptural language will find any difficulty in the fact of
God's divinely instituted ritual law being called enmity. He will remem
ber that what becomes the innocent occasion of a sinful condition in conse
quence of the undue influence of human passions followed out, is often
represented as the cause of that condition, although in itself most excel
lent and holy : See Matt. x. 34, 35, Rom. vii. 5, 7, and notes on the latter
texts. This occasion of enmity is said to have been destroyed by Christ " in
his (own) flesh," iv rq oapKi avrov. It has been proposed to connect this
phrase with the immediately preceding word " enmity," and to explain it
thus : ' the enmity which exists in his flesh,' that is, among the Jews, his
own people, his nearest and beloved relatives : Compare the use of flesh
in Rom. xi. 14. But such an exposition is far-fetched and extravagant.
The phrase refers undoubtedly to Christ's own flesh, his human being, his
incarnate nature, which he " gave" up to death " for the life of the world,"
to his " body, which he offered once for all" as the " one sacrifice for sins
forever :" See John vi. 51, Heb. x. 10, 12, and other similar places. In
other words, what the God-man did in his human nature, and especially
the atonement offered therein, by fulfilling the design of the legal ceremonies,
abolished this whole separating system; and thus, by destroying this
occasion of annoyance and rancorous hostility, brought together in mutual
harmony and friendship Jew and Gentile, who before had been at utter
variance. The objection of Stier, that to represent the law here referred
to as the cause (Ursache, rather, occasion,) of enmity, is "saying too
much, as it leaves nothing for the other factor, the flesh," is not very
forcible. It only shows that the Apostle does not here state the whole cause
or occasion of the enmity, but only a part of it. So far as the ritual law
as a dividing wall was divinely instituted, it cannot certainly be identically
one with " the enmity," and yet it might easily become the occasion of it.
Even if ex&pav be regarded merely as the state of hostility in which the
divided parties stood towards each other, inasmuch as this state was occa
sioned by the influence of the ritual law, the difference of meaning is rather
verbal than real.
The remainder of this verse, " to make in himself of twain one new
man, so making peace," after what has been previously said needs no
elaborate exposition. The " twain" are the two formerly conflicting bodies,
Jews and Gentiles. In consequence of their true conversion to the Gospel,
they became united with Christ, and are therefore said to be " in himself."
This is the true meaning of iv, and not by, did, as given in some both
ancient and modern commentators. Their thorough union, both with each
other and also with their reconciler and lord, is expressed by the most ap
propriate figure of " one new man," than which nothing could more forcibly

68 COMMENTAEY ON THE [Sect. III.

represent the perfection of this union. The figurative man thus formed is
most properly represented as a new man, to denote the distinguished and
superior condition to which both Jew and Gentile are elevated by the Gospel.
The thorough moral change produced is thus expressed by this beautiful
and striking figure. The Apostle employs it again partly in iv. 13 : " Till
we all come unto a perfect man." In both places he seems to have his mind
on the Saviour's prayer, — "That they all may be one:" John xvii. 21, 23.
The concluding words of the verse, " making peace," merely relate to the
manner in which this result of amity with each other and with God was
effected, namely, by the action of Christ, who abrogated the ritual law,
which not only occasioned hostility, but also constantly recognised man's
natural state of opposition to God's moral law. Eadie limits this peace to
that effected between Jew and Gentile. He objects to the more compre
hensive view which combines also peace with God, because this " is, in the
order of thought, the theme of the next verse." But this is of very little
weight. The context in vs. 14-17 shows plainly that the peace which in
the last verse Christ is said to "have come and preached," cannot be
limited to the harmony produced among the converted masses, by the
abolition of the Mosaic law. " The next verse" does not introduce an en
tirely new thought, but develops more fully what had already been
said. The purpose of the Saviour's course of action is further recognised in
the 16th verse, namely, that by his atonement made on the cross he might
reconcile to God Jews and Gentiles harmoniously united together with
himself, the ritual law and the state of enmity occasioned thereby being
destroyed. The phrase " in one body" -has been interpreted by distin
guished commentators, both ancient and modern, of Christ's human nature.
But, if regarded merely in reference to Christ personally considered, this
meaning is exceedingly improbable, as no good reason can be assigned for
introducing here the mode of Christ's action, which had already been
stated ; or, if introduced, for expressing it by so peculiar a phrase, which
is never elsewhere applied to Christ's human nature. It might indeed
stand in contradistinction to the many and often repeated sacrifices under
the law, as introduced in the epistle to the Hebrews, particularly in x. 10-14,
and also elsewhere. But, neither the connection, nor the immediate
purpose of the Apostle, justifies the supposition of such a use of the phrase
in this place in Ephesians. " If it referred to Christ's humanity offered as
an oblation," then, as Eadie remarks, " the meaning would be much
the same as that of through the cross, and the same idea would be
again and again repeated in the paragraph." It is best, therefore,
to regard it as expressing the incorporation of Jews and Gentiles.
And the order of the words, " both," or rather ' the both' or ' the two,'
rovg d\uj>orepovg, " in one body," and also the context, shows that this

Ch. II. 14-16.] EPISTLE TO THE EPHESIANS. 69
union of the two masses represented as one individual is certainly intended.
Analogous scriptural phraseology also justifies this meaning. Still the
Apostle's thought is not to be limited to union with each other, however
intimate. It is not only union among themselves that the two have attained,
but union also with their glorified Redeemer. Thus it is said of the various
members of the church, " we many are one body in Christ — we have all been
baptized into one body — ye have been called into one body :" Rom. xii. 5,
1 Cor. xii. 13, Col. iii. 15. The one body, therefore, comprehends Christ
himself, into which he hath united those who formerly were separated
from him and from each other. The phrase is not precisely equivalent to
elg ev oaifia, '¦for one body,' that is, conjointly, unitedly. It denotes union
in the one body of Christ, which is attainable only by spiritual connection
with the exalted Saviour. Thus the two leading expositions may be har
moniously united.
The reconciliation here spoken of is not the union effected between the
two parties, but the condition of acceptance with God in which, harmoni
ously united together, they are placed through the Gospel. In the New
Testament KaraXXdoou and diaXXdoou, (the latter occurs only in Matt.
v. 24,) which may be regarded as equivalent in meaning, always govern
the dative. The former word is met with only in Rom. v. 10, 1 Cor. vii.
11, 2 Cor. v. 18, 19, 20. It is found also in Jer. xlviii. 39, without the
object ; and in 2 Mace. i. 5, vii. 33, and viii. 29, with the dative. Accord
ing to Passow, it is used in the sense of reconciling with the dative and
with Trpoc. The same verb, with the preposition aTrd, is found in the pas
sage under consideration and in Col. i. 20, 21. In the first instance, it
governs the dative, and in the other two the object to whom we are recon
ciled is not stated, elg avrov expressing, most probably, the union with
God thus effected.
The scriptural idea of reconciliation in relation to God and man, applies
to either party, according to the connection. In one of the texts just re
ferred to, " be ye reconciled to God," men are exhorted to abandon sin,
to turn to God by repentance and faith, and thus to become acceptable to
him. In that under consideration and in others, such as, " we were recon
ciled to God— you hath he reconciled" — the reference is to God's anger
against human sin, (or, if the language be preferred, the necessity resulting
from his moral nature and law to punish sin,) being removed in con
sequence of Christ's atonement. This is evident from the accompanying
clauses, " by the death of his Son— by the blood of his cross— in the body
of his flesh, through death," and here, " by the cross." The redeeming
work of Christ removes this obstacle, and prepares the way for man's jus
tification. Indeed the idea conveyed by the language before cited, " be ye
reconciled to God," is not to be limited to the party addressed. Its mean
ing js not simply, ' abandon your opposition to God,' but, ' by so doing, by

70 COMMENTAEY ON THE [Sect. III.

17 enmity thereby; and came and iv avrSi. Kal iX&uv evnyyeXi- 11
preached peace to you which were oaro elprjvnv vp.iv roig paKpdv
afar off and to them that were Kal roig iyyvg, on di' avrov 18
18 nigh. For through him we both exofiev rrjv npooayuyrjv ol d\u$>b-

repenting and believing, by accepting the Gospel, remove what further
obstacle may prevent God from granting to you the blessings which the
atonement of his Son hath procured.' Even here God is chiefly the party
to be thoroughly reconciled. This view accords with the phrase as else
where employed. Thus in Matt. v. 24, " be reconciled to thy brother,"
evidently means, ' act so that thy offended brother may become reconciled
to thee.' Also in 1 Sam. xxix. 4, when the jealous " princes of the Philis
tines" indignantly require Achish to dismiss David lest he should act
treacherously toward them, they say, " wherewith should he reconcile him
self to his master 1" Their meaning is evidently this : ' What better
course can he adopt to remove Saul's hatred against him, and thus recon
cile the king his master to him, than by turning traitor and destroying our
menl' Stier remarks that the preposition a7ro prefixed to the verb here and in
Colossians is not without significance, nor does it merely strengthen the
sense of the verb. Passow gives as its meaning, " to reconcile again."
The Apostle may intend to express this idea, and may have in his mind
the original moral condition of man and state of amity with God, to which,
by accepting the Gospel, he becomes restored.
" Having slain the enmity thereby :" Or, ' through it,' that is, the cross,
meaning, the atonement made on it, which reconciled God to man,
abolished the ritual law, and with it the enmity between Jew and Gentile.
The Vulgate and some other authorities seem to have read the Greek with
an aspirate, and translate in semetipso, ' in' or ' through himself But the
usual reading is based on stronger external evidence, and the meaning
above given harmonizes best with the preceding clause. The Syriac omits
the words entirely, and consequently reads, ' and by his cross hath slain
the enmity.'17, 18. "And came and preached :" Literally, 'and, having come, hath
preached.' The construction is not with Iva in ver. 15, otherwise the
grammatical form would be different. This is the commencement of a new
sentence, and the connection is with the 14th verse. ' He is our peace —
and, having come, he hath proclaimed the good tidings of peace,' &c. St.
Paul does not here refer, to our Lord's incarnation, his coming " in the
flesh, in the likeness of sinful flesh," (1 John iv. 3, Rom. viii. 3,) but to
his public entrance into the world as the great teacher and source of divine
light, in reference to which he says, "I am come a light into the world :" John
xii. 46. For this sense of the word to come, see Matt. xi. 18, 19, John ix.

Ch. II. IT, 18.] EPISTLE TO THE EPHESIANS. 71
repot hi ivl nvevfian npbg rbv have access by one Spirit unto the

39, xii. 46, 1 Cor. ii. 1. The coming and preaching here affirmed of Christ
are not, however, to be restricted to his personal preaching of the Gospel.
This was, in general, confined " to the lost sheep of the house of Israel,"
to whom he was " a minister :" See Matt. xv. 24, Rom. xv. 8. Whereas
here Christ is said to have preached to the far off and to the nigh. Besides,
such a contracted view would not harmonize with the progressive character
of the representation here made. It cannot be supposed that, after speak
ing of Christ's uniting Jews and " Gentiles together and with himself, and
reconciling both to God by his atonement, the Apostle would go back and
limit his remark to the Saviour's personal preaching in Palestine. This
statement comprehends also the proclamation of the Gospel by our Lord's
commissioned ambassadors, through whom he himself acts. The peace here
mentioned is chiefly with God, in accordance with what has been before said.
The expressions that follow relate to unconverted Gentiles and Jews : See
on ver. 13. Some important authorities introduce the word " peace" twice :
' peace to you who were afar off, and peace to them that were nigh.' The
repetition seems to make the expression more emphatic, and De Wette so
regards it : nachdriickliche Wiederholung.* Stier, who supposes in it a
reference to Isa. lvii. 19, considers it as an interpolation, weakening the
sense — unlike the prophet's emphatic repetition of the same thing with
out any connecting particle — and intimating in each case a different peace,
thus marring the unity which characterizes the whole train of thought.
But the diversity which this objection assumes is quite gratuitous. " The
nigh and the far off" are Jews and Gentiles. By the Gospel, the former
are brought still nearer to God, and the latter, united with them and thus
incorporated among the original " seed of Abraham," are placed in the
same relation to God, and the same peace is proclaimed to both.
The next verse expresses the effect of a sincere reception of the system
of reconciliation, namely, access, that is, free approach to God through the
atonement and mediation of Christ. Some commentators connect the Sri
with evnyyeXioaro in the preceding verse, and translate, ' that we have
access.' But it is far better to regard this statement as evidence of
the other. The fact that Christians have access to God in the manner
described, shows that Christ hath established and proclaimed peace between
them and God. The latter is the foundation of the former. The amity
produced by the Saviour in his state of incarnation on earth, brings man
to God in terms of friendly intercourse. With "access" compare Rom.
v. 2. Some have supposed the language to be borrowed from courts,
* Kurze Erklarung in loo., p. 122.

72 COMMENTAEY ON THE [Sect. III.
where the favorites of the monarch have the privilege of free access to his
person. But if the Apostle has anything in view beyond the usual prac
tice of friends enjoying familiar intercourse with persons to whom they are
attached in the bonds of harmony and affection, it is much more probable
that his expressions are moulded by the thought of religious services and
priestly mediation. By such action Christ hath established " a new and
living way" of admission into God's presence : See Heb. x. 20. Their
access, in its subjective view, may be regarded as constantly progressive.
It commences in the sinner's conversion to God, and increases with his in
creasing holiness, and shall advance more and more until the perfect day
of its glorious consummation in " the everlasting kingdom of our Lord and
Saviour Jesus Christ:" 2 Pet. i. 11.
" Through him ;" the incarnate Redeemer : See John xiv. 6. — " In
one Spirit :" Olshausen explains this of Christians being " united in one
spirit, thus forming a unity of spiritual life, in which the former distinc
tions are abolished," referring to Gal. iii. 28. To the same effect it has
been explained to mean, ' with one accord, in unanimity,' referring to in
ward character. This would harmonize indeed with the corresponding
phrase, " in one body," just before employed. But the language of the
Apostle in iv. 4-6, where " one Spirit," in connection with " one Lord" and
" one God and Father," is evidently intended of the third person in the
Trinity, sanctions the same exposition here. " Through him — in one
Spirit — to the Father," refer undoubtedly to the three persons. Eadie
translates, " with one Spirit," but interprets the preposition by in. " The
one Holy Ghost inhabits the church, and in Him and by Christ believers
have access to God." He rejects by, which he appropriates to Christ. But
surely it is by or through the aids of the Spirit that the Christian ap
proaches God, and the preposition iv in connection with the Spirit is not
unfrequently used in the sense of by. See Luke ii. 27, iv. 1, 1 Cor. vi. 11,
xii. 3, 9, Eph. iii. 5, and 1 Pet. i. 12. Still, the words iv evl nvevpan may
be employed to express the Christian's connection with the one Spirit, as
he is before represented as united iv kvl o6p.ari, in the one body of his
Lord and Saviour. The Spirit is here designated as one with peculiar
propriety, as the whole context relates to unity and harmony. — "The
Father :" The intimate connection of the Son with the Father is no doubt
here expressed by the word ; but no doubt also it is chosen in order to
express the paternal relation of God to the true Christian, his adopted
¦child. In the words of Stier, " the Father of Jesus Christ, the Son, is now,
through our connection with the Son, in the Spirit also our father, to whom
we come as children." Compare John viii. 35, 36, where, although the
Son of God is principally intended, any truly adopted son cannot be en
tirely excluded from the whole thought intended to be conveyed.

Ch. II. 19.] EPISTLE TO THE EPHESIANS. 73
19 narepa. "Apa ovv ovKen iore Father. Now therefore ye are no 19
%evoi Kal ndpoiKOi, dXX' iore more strangers and foreigners, but
ovunoXirai rS>v dyiuv Kal oIkbZoi fellow-citizens with the saints, and

19. Now follows the Apostle's conclusion, founded on the whole pre
ceding representation. The Christian condition of those whom he is
addressing is expressed under figures taken from civil and domestic
relations. — " Strangers :" %evoi- This word is used, like hospes, for a
private friend, and in reference both to the entertainer and the enter
tained.* It is also applied to those who, belonging to a foreign country,
can claim no rights of citizenship, being merely " resident strangers,
foreigners." See Acts xvii. 21. The other term, ndpoiKOi, that is, 'those
who live by, near to,' not properly among, associated with, rendered
"foreigners," is equivalent in meaning: See Acts vii. 6, 29, and Gen.
xv. 13. Both, therefore, may express merely the same general thought,
namely, foreigners. But, as there seems to be an intended contrast with the
subsequent words, ovfinoXtrai, " fellow-citizens," and oIkbioi " of the house
hold," ' belonging to the family ;' and, as ndpoiKOi may denote strangers,
not settled members of a place or family, and of course without domestic
privileges ; the latter sense is probably the one intended. The word is
used to express such an inmate in a family in Levit. xxii. 10, where it de
notes a stranger residing in the house of a priest, and, like the hired ser
vant, not allowed to " eat of the holy thing." In either view, the two
words describe the condition of the Ephesians before their conversion, as
destitute of the rights, character and habits, which belong to their Christian
state. In this they became " fellow citizens with the saints :" The word
ovfinoXirai refers mOst probably to noXireia in ver. 12. — " The saints" are
the whole body of God's redeemed people, the " Israel according to the
Spirit," (Rom. ix. 6, 1 Cor. x. 18, Gal. vi. 16,) not limited to those of any
particular age, and consequently embracing the holy men of old, the body
of Christian converts at the time of writing the Epistle, and their spiritual
descendants and successors in all subsequent periods. All the members
of this vast community have equal privileges in God's " commonwealth,"
and are under the government and protection of Jesus, the Lord and King.
The next clause, "and of the household of God," olKeioi, expresses the
same body under the figure of a family. As such a domestic establish
ment the church is represented both in the Old and New Testaments:
See Num. xii. 7, 1 Tim. iii. 15, Heb. iii. 2-6, x. 21, 1 Pet. iv. 17.
Some of the best ancient manuscripts and versions read iore after
dXXd, and several modern editors, among whom is Hahn, have introduced
it in the text. It adds nothing to the thought, but makes the representa-
* Eobinson's Lex., 1. a) b).

74 COMMENTARY ON THE [Sect. III.
20 of the household of God ; and are rov Seov, inoiKodofirj&evreg inl 20

tion more earnest and impressive. ' Ye are no longer foreigners and
sojourners, but ye are fellow citizens,' &c.
20. 'EnoucodonTj&evreg' ' Having been built upon :' The same word
is employed in Acts xx. 32, 1 Cor. iii. 10, 12, 14, Col. ii. 7, and Jude 2f).
The composite use of ini followed by the same preposition gives emphasis
to the expression. The figure, taken from architecture, may have been
suggested by the twofold meaning of the term house implied in o'lKeioi ; or
it may naturally be employed without any such reference, as it is a com
mon one in the New Testament. In addition to the texts just referred to,
see 1 Cor. iii. 9, 16, 17, 1 Tim. iii. 15, 2 Tim. ii. 20, Heb. iii. 2, 3, 6, 1 Pet.
ii. 5. The supposition of any allusion to the heathen temple of Diana at
Ephesus is wholly improbable. The figure, no doubt, originated from the
temple at Jerusalem. It is plain that the Apostle wishes to make the
foundation prominent.
" Apostles and prophets :" Writers have differed widely respecting the
persons intended by the latter term, some explaining it of the Old Testa
ment prophets, and others of the New. The interpretation arising from
either view may be defended. The inspired prophets of the former dis
pensation may be represented in conjunction with the apostles of the latter,
as in part the foundation of the Christian church, inasmuch as their predic
tions prepared the ground for its establishment ; and Christian prophets
may also be associated with apostles, because they also taught and sus
tained the Gospel, under the particular guidance of the Holy Spirit. In
the language of Chrysostom : " The prophet speaks all by the suggestion
of the Spirit; the teacher discourses from his own mind."* But St. Paul's
usage is decisive in favor of the latter view. Thus, in iii. 5, he speaks of
the union of Jews and Gentiles in the one church and body of Christ, as
having been " revealed now to the holy apostles and prophets ;" applying
to both, as inspired teachers of divine truth, the same epithet " holy," by
which the prophets of old were distinguished : See Luke i. 70, 2 Pet. iii. 2.
Also in iv. 11, he connects together the two classes of inspired teachers:
" He gave some apostles, and some prophets." That the prophetic body in
the Christian church was of great importance and dignity, and favored with
the extraordinary inspiration of the Spirit, will appear to any who examine
the following passages : Acts xv. 22 compared with 32, xix. 6, 1 Cor.
xii. 10, 28, 29, xiv. 1, 3-5, 24, 37, 1 Thess. v. 20. The connected action
of apostles and Christian prophets in the establishment of the church, and
the fact that apostles were also prophets, are quite sufficient to account for
their juxtaposition. In Rev. xxi. 14, "the names of the twelve apostles"
* In Epis. i. ad Oor. (on 1 Cor. xii. 28,) Horn, xxxll., Opera, torn. », p. 286.

Ch.II.20.] EPISTLE TO THE EPHESIANS. 75
tw ¦&efieXl(!> ruv dnooroXuv Kal built upon the foundation of the

are said to be in the " twelve foundations of the new Jerusalem." Stier
avails himself of this circumstance to sustain his view, that here apostles
and prophets are identical. He admits that the offices are not in them
selves the same, but thinks that the distinction is first brought out in iv.
11. Harless also expresses a similar view. But St. John in the Reve
lation, intends to make Apostles prominent, and he adheres to the
number twelve, as originally chosen by our Lord, probably in reference
to the twelve tribes of Israel, (compare the number 144,000 in vii.
4;) yet he does not exclude other "wise master builders" from a
similar honor. Paul and Barnabas, for instance, were instrumental in
laying broad and deep the foundations of the Christian church, and it may
be said to have been built on them as well as on the rest of the apostles.
The same commentator argues also from the absence of the article before the
latter word. But this does not prove identity. It can but confirm it, if
proved on other grounds, or apparent in itself, as is the case in 1 Thess.
v. 12, 1 Cor. xvi. 16, Phil. ii. 25. The use of but one article before the
first of two or more terms intended to designate subjects well known to be
in themselves different, though united together in one common object or
corporation, is also of very frequent occurrence.. It appears in the well
known phrase, ol <bapioaloi Kai SaddovKaloi. Apostles and prophets are
therefore not necessarily of the same class. The view of the meaning of
these words, which restricts their application to inspired Christian teachers
of the Gospel, agrees best with the author's arrangement. If he had in
tended the other, it would have been altogether natural that " prophets"
should have preceded " apostles," as we invariably find the phrase, " the
law and the prophets," never, ' the prophets and the law.'
What precise idea is conveyed by the whole clause, " the foundation of
the apostles and prophets V This is a point which requires careful con
sideration. Does St. Paul mean the foundation on which the apostles and
prophets have themselves built, that is, Christ 1 Or, does he mean, the
fundamental principles of true Christian doctrine, of which thos,e implied
in the words " Jesus Christ," are the chief, principles which were demon
strated and firmly established by the apostles and prophets ? Or, lastly,
does he regard the whole Christian church under the figure of a building,
of which Christ is the corner stone, and the apostles and prophets the gen
eral foundation 1
I. The first view is opposed to the current train of thought which
marks the whole context. This is evidently intended to show that the
Ephesian body addressed is associated along with the Christian community
in general in intimate union with Christ, the source of its being and con
tinuance. The identity of the foundation which sustains the entire mass is

76 COMMENTAEY ON THE [Sect. III.

apostles and prophets, Jesus Christ npo<pnrS>v, bvrog aKpoyuviaiov
himself being the chief corner-

of course implied, but the union of all upon it is the main thought. Be
sides, it were trifling to represent Christ as the chief corner stone, if he
were described as the whole foundation ; for the corner stone would neces
sarily be comprehended as a most important part of it.
The other two views claim respectively the support of many distin
guished names among the great body of interpreters, ancient and modern.
II. Such a representation as the second view maintains does certainly
occur elsewhere in the epistles, and consequently the view itself harmonizes
with the divine teaching. Christ is, of course, the only true and real foun
dation of the church. It is his, purchased by an entire life of obedience
and suffering ; a death of complete atonement and satisfaction ; and a
glorious resurrection and ascension, vindicating the claims of his whole
course of incarnate action for man, and sealing the truth and sufficiency of
his meritorious progress, from the first step of his humiliation, to the last
and highest degree of his exaltation to supremacy over everything created.
In this view do the Scriptures represent him, and thus does the sincere
Christian believer receive him. In the words of the Apostle, "Other
foundation can no man lay than that which is laid, which is Jesus Christ :"
1 Cor. iii. 11. The building which is immediately afterwards represented
as erected on this foundation, is described in figurative terms, " gold, silver,
precious stones — wood, hay, stubble," which certainly delineate doctrines
and their practical results, either good or evil, not persons ; and conse
quently, the foundation itself, to accord with the figure, must be the funda
mental doctrine implied in the terms " Jesus Christ," and not himself
personally considered. And of this foundation the Apostle speaks of
himself, not as a portion, but as " a wise master builder." To the same
foundation he alludes in Rom. xv. 20, as what may have been laid by
" another ;" and the allusion implies that it is a foundation of doctrines.
And in 2 Tim. ii. 19-21, the foundation and building erected thereon do
certainly relate to correct and essential doctrines. This is proved from
the connection of the whole passage with the preceding verse, which speaks
of " the faith of some" as being " overthrown" by a denial of the true doc
trine of " the resurrection." This is unquestionable, though the Apostle's
representation may be allowed to comprehend also persons. The same
remark applies to the celebrated and much controverted declaration of our
Lord in Matt. xvi. 18. Even if it be granted that St. Peter himself is the
" rock" on which the Saviour promises to build his church ; still, it is im
possible to separate the man from the noble confession, "thou art the
Christ, the Son of the living God." This grand and fundamental principle,
therefore, enters into the true faith, as its living, life-giving, and energetic

Ch.II.20.] EPISTLE TO THE EPHESIANS. 77

element; that true faith, which cannot be rightly conceived of without a
distinct recognition of what is essentially comprehended and taught in the
words, " Jesus Christ." Rightly explained, Stier's remark is undoubtedly
true : " The ground laid for the whole church can be none other than doc
trine, preaching, testimony, that which is known and believed and is to be
confessed." The second view then is supported by scriptural analogy, and
is in harmony with the usage of language and with the statements of
divine truth.
III. Still it remains to be considered whether this view does, after all,
convey the precise idea of the foundation and the structure to be erected
thereon, which the Apostle here intends to describe. It agrees un
doubtedly with scriptural analogy, and. may be the true exposition of the
text. But, as this is not certain, it becomes necessary to examine the third
view. This has been maintained by some of the ablest interpreters.
The Christian church may be regarded under the figure of a building,
and this view of it appears in several representations of holy Scripture.
When the prophet Nathan announces to David that his " seed (or royal
progeny,) shall build a house for God's name;" (2 Sam. vii. 13 ;) although
indeed he does refer to the temple to be built by Solomon at Jerusalem, yet
he intends also a further reference to that spiritual temple which " the (great)
seed" or progeny, Jesus the Messiah, should build up, namely, his " holy
catholic church," holy in its nature, character, purposes and ultimate per
fection. Without allowing such a view of this prediction, it is impossible
to reconcile this portion of the divine word with others. See Heb. i. 5,
and note, pp. 31, 32. And when the prophets Isaiah and Micah predict
that " the mountain of the Lord's house shall be raised," and that " all
nations shall flow unto it ;" the house is undoubtedly a figure for Christ's
church, to which the various nations of the earth shall become converts.
And certainly it was with this idea in view that the evangelical prophet
spoke of God's house being " a house of prayer for all nations," a declara
tion, which cannot with the least probability be interpreted simply of the
material temple built by Solomon, and must therefore be understood of
that spiritual structure of which the material temple was a symbol. See
Isa. ii. 2, 3, and the parallel place in Mic. iv. 1. Also Isa. Ivi. 7, and Matt.
xxi. 13.
Inasmuch, then, as the church of the Messiah is represented in the Old
Testament under the figure of a building, it need not at all surprise us that
it should be so represented in the New. Hence, when our Lord says,
" destroy this temple and in three days I will raise it up ;" it is reasonable
to believe that, while he speaks, as his beloved disciple informs us, " of the
temple of his body," yet he undoubtedly means to announce the resurrec
tion of his own personal body as involving also the rise and establishment
of his spiritual body, the church, which the Jewish temple adumbrated.

78 COMMENTARY ON THE [Sect. III.
See John ii. 19, 21, and Discourses on Prophecy, note xviii., pp. 190, 191.
The figure under consideration appears several times in the New Tes
tament, sometimes in the form of a quotation, and sometimes springing
from the author himself. Thus, St. John, in ii. 17, applies the language
of Ps. lxix. 9, " the zeal of (that is, for) thine house hath eaten me up."
In the texts before referred to, the figure is prominent. St. Paul calls the
Corinthian Christians " God's building," and " temple." In his epistles to
Timothy, he mentions " the church" as " the house of God," and compares
it to " a great house," containing different kinds of " vessels," or furniture.
St. Peter also employs the same figure : "To whose coming, as to a living
stone, ye also, as lively (living) stones, are built up a spiritual house." In
the Shepherd of Hermas it is carried out in detail. See Vision iii., chap.
2-8; Similitude ix., chap. 3-10. Such also appears to be the view in the
place under consideration. The Ephesian converts are regarded as stones
of the temple built up on the foundation, in connection with which all con
verts are fitly adjusted together. And the apostles and prophets seem to
be represented as the foundation, the chief corner stone, the most import
ant part being Jesus Christ himself. According to this view, even if the
language before alluded to, " upon this rock I will build my church," be
conceded to refer to Peter, no greater honor will be affirmed of him than
is here affirmed of the whole apostolic and prophetic body.
Eadie objects to this view, that it brings " Christ into comparison with
the Apostles," while " the whole passage gives Jesus peculiar prominence."
A similar objection is made also by Harless and Stier. But, although it
be allowed that thus Christ is brought into connection with his own agents,
yet it is such a connection as gives him vastly the superiority. If, in the
figurative structure, they are spoken of as, in a certain sense, the founda
tion, yet he is made to be "the chief corner stone." Such a view of the
position of the disciples by no means disparages the master. It is true, as
that able Scottish commentator says, that " prophets and apostles are but
living stones in the temple, the next tier above the corner stone, and offi
cially they were not the foundation, but they laid it." In the full scrip
tural sense, there neither is nor can be any merely human foundation of
God's church. And in this sense it is that St. Paul denies any "other
foundation than Jesus Christ." But surely men may be said to be in part
its foundation, who, by the grace of God, have assisted in founding it.
This he himself concedes : " The Apostles, in their personal teaching and
labors, may be reckoned the foundation."
In order to remove still further the objection drawn from bringing
Christ and his agents too closely together, let it be observed that in the
17th verse, the preaching of peace there affirmed of Christ, is done in part
by his ministers. And it is probable, that when our Lord says to Nico-
demus, " We speak that we do know and testify that we have seen," (John

Ch. II. 20.] EPISTLE TO THE EPHESIANS. 79
iii. 11,) he employs the plural to associate his disciples, and perhaps other
formerly inspired teachers of truth, with himself.* The Apostles also, in
their letters addressed to the Gentile converts, do not scruple to use the
language, " it seemed good to the Holy Ghost and to us," (Acts xv. 28,)
than which there could hardly be a closer union of the source of inspiration
with their own personal authoritative apostolicity. To the same purpose we
read in Acts v. 32, " we are his witnesses, and so is also the Holy Ghost,"
comp. John xv. 26, 27. In the expression in Isa. vi. 8, " whom shall I
send, and who will go for us ?" the plural is probably employed in refer
ence to " the King, the Lord of hosts," and " the seraphim" before men
tioned, his angelic attendants. And on the same principle we may account
for the very striking fact, that the Hebrew word for God is undoubtedly
employed also to designate angels. See Ps. viii. 5, and note on Heb. i. 6,
pp. 33, 34. In this connection also it may not be amiss to remark, that in
1 Pet. ii. 4, 5, when Christ is represented under the figure of " a living
foundation stone," his members are denoted by the same epithet, though
our translators have modified the meaning by improperly rendering the
second participle by " lively."
In reference to the other objection, it may be remarked that Christ re
garded in different points of view may be differently represented. He is
the founder of the spiritual temple ; he also dwells in it ; he is its sole
foundation, in the sense of support and ground of permanent being and
stability ; and yet he is also its corner stone. The avowal of one of these
positions is not inconsistent with an admission of the others. All are true,
properly understood.
To corroborate this interpretation, the language in Rev. xxi. 14, already
cited, may fairly be adduced : " The wall of the city had twelve founda
tions, and in them the names of the twelve apostles of the Lamb." The
remark of Harless, that this occurs in a vision, while the language in the
Epistle is addressed to a Christian church, is unworthy of notice. Stier
objects that " the apostles are not called foundations ; it is only said that
their names stand on the foundations." But it is plain that this designa
tion is intended to mark their character and functions ; otherwise it would
be without a purpose. Eadie also objects to any application of this text
with the view of eliciting the meaning of that before us. " These foun
dations belong to a wall, a mere symbol of defence, not to the great Chris
tian temple, and unless Judas be regarded as deposed, and Matthias as
prematurely chosen and never divinely sanctioned, Paul, the founder of
the Ephesian church, cannot be reckoned among those twelve." If, how-
* I am aware that Stier objects to this exposition of the plural in John iii. But his own view is, I
think, much less probable. See his Eeden Jesu on John. Barmen, 1S53, pp. 5T-60. In 1 John i., the
plural is employed throughout. Apparently the writer first associates himself with his brethren who
had soon tbe Lord, and then with believers in general. " Wo write," in ver. 4, conforms to tho usage
•of tho rest of the chapter.

80 COMMENTARY ON THE [Sect. III.

ever-, the designation were intended to mark the function of the apostles as
foundations of the wall of defence, they might also be represented figura
tively as foundations of the building within. The reason why the Evan
gelist limits himself to the number twelve has been already stated.
According to any other than the third exegetical view of this passage, a
serious difficulty arises from the language, "Jesus Christ himself being the
chief corner stone." If he alone is here intended by the foundation, with
what consistency is he thus described 1 The foundation comprehends the
corner stone, and such a specification after the general designation would
but serve to enfeeble the statement. But it is evident that the clause is
intended, as a climax, to strengthen the representation. It is as if the sacred
author had said, ' the beginnings and groundwork of this figurative building
are the apostles and prophets ; they are, as it were, the massive stones that
compose in general its base ; but the chief corner stone is none other than
Jesus Christ himself.' It may be replied that similar language occurs in
Isa. xxviii. 16, where the "foundation and the precious corner stone" are
evidently identical. But the cases are not exactly parallel. The prophet
speaks of no other foundation than what is constituted by a single stone,
putting perhaps a part for the whole : " I lay in Zion for a foundation a
stone, a tried stone, a precious corner stone, a sure foundation." He ap
pears to have in his mind that part merely of the foundation of a structure
which consists of the corner stone, whereas the Apostle speaks of the whole
foundation, and specifies, by way of climax, the corner stone of the building
as the most important and necessary.
"Jesus Christ himself:" The correctness of this translation has been
questioned. It has been said that avrov should be connected with de/ieXla,
and that, if it related to Jesus Christ, the article would have been em
ployed. Thus Bengel in loc* Pronomen avrov refertur ad defieXicp'
nam si construeretur cum Xpiarov, diceretur avrov rov Xpiorov 'Itjoov.
He refers to Matt. iii. 4, Mark vi. 17, Luke iii. 23, xxiv. 15, 36, John ii. 24,
iv. 44, 2 Cor. xi. 14. But in two of the above references, Luke xxiv. 36,
and John iv. 44, the latest critical editions omit the article, and the usage
is by no means universal. See Luke xx. 42, and John iv. 2, where, in
similar circumstances, the article is wanting. Besides, we never find such
an expression as ' corner stone of a foundation.' It is always employed in
reference to a real or figurative building. And, as Stier remarks, the
words "Jesus Christ himself" harmonize with the avrog of ver. 14.
" Chief corner stone :" In the Old Testament we have the phrases,
" head of the corner," (Ps. ex viii. 22, comp. Matt. xxi. 42 ;) and, ' a tried
stone of the corner :' Isa. xxviii. 16. The former phrase expresses the
principal stone laid at the corner of two foundation walls of a building;
the latter most probably means the same thing, the genitive ' of the corner'
* Gnomon Nov! Testament!, Tuhingaj, 17T8, p. 912.

Ch. II. 21, 22.] EPISTLE TO THE EPHESIANS. 81
21 avrov 'Itjoov Xpiorov, iv & naoa stone; in whom all the building, 21
rj olKodofiij ovvapfioXoyovfievn fitly framed together, groweth un-
22 av^ei elg vabv ayiov iv Kvpiu, iv to a holy temple in the Lord; in 22

being that of apposition. In Jer. Ii. 26, the corner stone is evidently dis
tinguished from an ordinary foundation stone : " They shall not take of
thee a stone for a corner, nor a stone for foundations." This shows that
the two are not identical in meaning, and that the latter term is less em
phatic than the former, which denotes that portion of the support of a
building which is the most important. By a figure, the word corner ex
presses what is most excellent, supreme': See in the Hebrew 1 Sam. xiv. 38,
Isa. xix. 13, Zech. x. 4. The corner stone cannot rightly be said to sustain
the whole building. In common religious language intended of Christ as
the only real and proper foundation, affirmations are sometimes made of
the corner stone, which rather apply to the functions of the key stone of an
arch. It is not accurate to say of the corner stone, that it " connects
and concentrates upon itself the weight of the building ;" that it " bears
and sustains the whole ;" that it is " the stone which holds together the
whole building;" although such statements are made by the most dis
tinguished of modern interpreters.* Dr. Robinson qualifies this interpre
tation: "On which, as it were, the whole building rests. "j
21, 22. " In whom :" Christ, by virtue of union with whom the spiritual
temple advances in its progress towards perfection. 'Ev & must not be
rendered ' in which,' meaning, the temple. For, as Harless well remarks,
the idea of being built in a temple for a habitation is, as a figure, unnatural
and confused. Neither should it be translated, ' on which,' in reference
either to the foundation or the corner stone ; for in that case eni would
certainly have been chosen to correspond with the participle and preposition
in the preceding verse. It expresses, as is usualj connection with Christ.
Compare Rom. ix. 33, where, after quoting what is said of Christ as a stone
and rock, the Apostle adds : " and every one that believeth in' avrio,"
which is not to be rendered ' on it,' but, as in our translation, " on him."
" All the building :" Or, ' the whole building.' Compare the phrase
'the whole seed' in Rom. iv. 16. The Apostle speaks of the body of
Christians, "the holy catholic church," consisting as well of Gentile as
of Jewish converts. The article is wanting in many ancient manuscripts,
and some of the very latest editors omit it. Supposing it to be inter
polated, some interpreters of great name translate the phrase, 'every
building.' This they explain either, as Chrysostom, of various parts and
portions of the whole, (" whether you speak of roof or walls, or any other
part,")J or, as Erasmus, of different buildings composing the entire struc-
* See Harless, Stier, and Eadie, in loc. + Lexicon under dupoyavialor.
X Ubi sup. Horn, vi., p. 89.
6

82 COMMENTARY ON THE [Sect. III.

whom ye also are builded together d> Kal i>p.eig ovvoiKodofielo&e elg

ture, as was the case with the Jewish temple, the lepov See Mark xiii. 1, 2.
But neither of these views can be admitted, as the Apostle's figure is taken
from a single edifice, and he does not speak of additional buildings being
appended to an original one, but of the only one, which increases. It is in
itself one whole, which is continually becoming greater and more magnifi
cent. Even if the article be omitted, the nature of the figure shows that
the only admissible translation is, " the whole (or all the) building," like,
" all the house of Israel," nag diKog, in Acts ii. 36, and " all Israel," nag
'loparjX, in Rom. xi. 26. If it be retained, such is the necessary translation
of the Greek phrase. Stier seems to think that the Apostle would not have
^omitted the article, thus subjecting his meaning to any possible uncertainty.
OlKodofir] properly means the act of building. Figuratively it ex
presses Christian edification, advancement in the divine life. See Rom.
xiv. 19, Eph. iv. 12. So also the verb in 1 Thess. v. 11, and other places.
It is also employed to denote the building itself, as here. Compare Mark,
as before referred to. Eadie suggests that it may be used by St. Paul to
designate the spiritual " structure as in course of erection, and not yet
completed." Whether the word itself expresses this thought or not, it
iis certainly expressed in what is predicated of the building. Since the
Apostle's age this has been and is still in progress, and, being divinely com
pacted together in all its parts, will become, in due time, a holy temple
worthy of its architect.
The word ovvapfioXoyeu occurs only here and in iv. 16. It denotes
¦close and most compact union, such as subsists among the joints of the
ihuman frame. The word dpfi&v "joints," which enters into its composition
is used in Hebrews iv. 12; and in Ecclus. xxvii. 2, we have the words
idvafieoov dpfiuv Xi-Suv, " between joints of stones." Wetstein quotes from
the Anthology, iii. 32, 4, rjpfioXoynoe rd<pov. The spiritual stones of this
•celestial building are all made by its divine architect to fit together in
most perfect conjunction. Every particle is adjusted to its fellow and also
to the whole. Such is the church of God's new creation which the inspired
Apostle describes. How sadly it has been marred by the daubings of
man's "untempered mortar," (Ezek. xiii. 10-15, xxii. 28,) how its "living
stones" have been defaced, started and moved from their place, broken, and
i even thrown down, through human agency aided by diabolical hate, is too
llamentably exposed in the truthful page of history. But the interpreter
must not be turned aside from contemplating the bright and heavenly vision
•of God's true church, to the dark, unseemly and disproportioned pile which
man's error, prejudice, ignorance and folly may have substituted in its
place. The divine temple is one compact, closely joined edifice, every par
ticle of which fits into its right place ; and it increases and shall continue

Ch.H.21,22.] EPISTLE TO THE EPHESIANS. 83

KaroiKTjrfjpiov rov -&eov iv nvev- for a habitation of God, through
fiari. the Spirit.

to increase both in extent and character, until it shall become in all re
spects a perfectly holy temple. Each true Christian and the aggregate of
such are elsewhere said to be the temple of God : See Levit. xxvi. 11, 12,
1 Cor. iii. 16, 17, vi. 19, 2 Cor. vi. 16.— "In the Lord:" That is, Christ, as
the connection shows. 'Ev is not to be translated by. As before, and also
in the next verse, it means " in," and expresses the union of Christ with
his church, by virtue of which it groweth as a holy temple. The words,
"in the Lord," are not to be so connected with those immediately pre
ceding, as to convey the thought that " the temple is in" Christ. In the
Apostle's representation, as in multitudes of places of Scripture, the com
parison, taken from a temple, becomes involved in the subject with which
it is compared, namely, true Christians. It is they, therefore, whom St.
Paul represents as in, that is, inwardly united with the Lord Christ.
"In whom ye also," &c. — Ignatius, in his epistle to the Ephesians,
Chap. 9, seems to have his mind on this passage, for he speaks of them as
" stones of the temple of the Father, prepared for a building, elg o'lKodofirjv,
of God the Father." The verse expresses the firm union of the Ephesian
believers with other Christians in this spiritual temple, which is designated
as God's dwelling place, according to representations made in various
places of Scripture, and among them, in Corinthians, as before .referred to.
Eadie denies that any other party than the Ephesian Christians is in
tended, and affirms, that the preposition " does not denote ' along with
others,' but that the meaning is — ye are built together in mutual contact
or union among yourselves." But this cannot be admitted, as the pre
ceding context plainly refers to the whole body of true Christians. It is
in union with them, as well as among themselves, that the Ephesians were
conjoined. " In the Spirit :" Some explain this phrase as if it were an adverb,
' spiritually.' But this is feeble. Such an appendage would be unneces
sary, for none other than a spiritual building appears to have been thought
of throughout the whole representation. It may be connected with the
preceding verb and rendered : ' built together by' or ' through the Spirit.'
But if this idea were intended, the construction of the phrase would most
probably have been with the verb. It corresponds with that at the end
of the former verse, " in the Lord." As this expresses union with Christ,
from whom, as the head of the church, all divine graces flow ; so the other
may denote union with the Holy Spirit, through whom all divine influence
is communicated. Thus it will relate to the indwelling of the Spirit, by
whom .all true Christians are influenced, guided, and moulded into assimi
lation to Christ. See on ver. 18, p. 72.

84 COMMENTARY ON THE [Sect- iv-

SECTION IV.
Chap. III.
THE APOSTLE IN PRISON, AFTER REFERRING TO HIS MINISTERIAL COMMISSION
TO PROMULGE THE GOSPEL, PRATS FOR THE GROWTH OF CHRISTIAN LIFE
IN HIS READERS, CONCLUDING WITH A DOXOLOGT.
ILL For this cause I Paul, the pris- Tovrov X&PLV h^ na55" HI.

1. " For this cause :" That is, on account of what has been stated, namely,
the blessings procured by Christ for the true members of God's church;
blessings of which the Gentile converts of Ephesus were and should continue
to be partakers. " I Paul, the prisoner :"— The Syriac version, Chrysostom,
and some eminent modern commentators * understand the substantive
verb, and make this verse a perfect sentence, thus: 'I am the (or a)
prisoner,' &c. So Tyndale, Cranmer, and the Geneva translation : " I Paul
am in the bondes of Jesus Christ for youre sakes — I Paul am a prisoner —
I Paul am the prisoner." According to this view, the first clause will mean,
' on account of my preaching the Gospel to the Gentiles, I am now im
prisoned.' The objection often urged, that, in this case, the article
would be omitted, is not very strong ; as St. Paul might speak of himself
as the prisoner by way of distinction, the notoriety of his persecution being
taken into consideration. The remark of Harless and Eadie that " such a
supposition is not in harmony with the Apostle's character," is not of much
weight, as, notwithstanding his low estimate of himself, he does not hesitate
on proper occasions to speak respectfully of his office and character and
conduct, and to make prominent his efforts and privations in the cause of
the Gospel. See, for example 1 Cor. xv. 10, 2 Cor. x. 8-11, xi. 5, 22-30,
xii. 2-7, 12, 1 Thess. ii. 7-11, 1 Tim. i. 12, 2 Tim. i. 11, 12, iii. 10, 11,
iv. 7, 8.
Still it is more probable that this verse is connected with some subse
quent passage. Certain annotators have found the connection in the 8th
verse, assuming a change of the grammatical construction from the nomina
tive to the dative, thus : " I, Paul, the prisoner, &c. — to me, the least of
all saints," &c. This is the view of Grotius. But it is unnatural, and the
change too harsh to be admitted. Others find the connection in the be
ginning of the next chapter, where he is again mentioned as " the prisoner,"
and make the whole of this parenthetical. But this requires the admission
* See Wolflus, Oura, In loo.

Ch.III. 1.] EPISTLE TO THE EPHESIANS. 85
Xog, 6 deofiiog rov Xpiorov 'Itjoov oner of Jesus Christ for you Gen-

of an unnecessarily long parenthesis. That in the commencement of the 4th
chapter the Apostle should again speak of himself as the Christian prisoner
is not surprising. He represents himself as, in this condition, exhorting
the Ephesians to live a Christian life ; before, in the same state of humilia
tion for the cause of his master, as pouring out his soul in prayer for his
beloved converts. The nature of the topics is entirely in unison with the
character of the man ; and the mention of his imprisoned condition adds
efficacy to the exhortation and fervor to the prayer.
The most natural construction of this first verse is undoubtedly with
the 14th, where the words, " for this cause," are resumed. The intermediate
portion contains just what might be introduced after such an announce
ment, and before such a prayer. Expressed in the most general terms it
is simply this : ' Since ye cannot but have heard both of my divine com
mission, and of the nature of the doctrine which I have been commanded
to teach.' "Of Jesus Christ:" Compare 2 Tim. i. 8, and Philem. 1, 9. The
Apostle does not affirm merely that he is imprisoned for the cause of
Christ. He means to convey this thought : I am Christ's prisoner, who
hath made me his own, and consequently uses me as his property for the
interest of his own cause. As his, therefore, and for his sake, I willingly
bear these bonds. See Acts xx. 24, xxi. 13. Though he became indeed a
prisoner, through the malice and hatred of the Jews, and was amenable to
the tribunal of Cassar, to whom he had appealed; (see Acts xxv. 11 ;) yet
he regards himself as imprisoned for the sake and cause of Christ, and even
in accordance with his master's will and permission, and in order to advance
his cause.—" For you Gentiles :" That is, not simply ' on account of my
efforts in your behalf,' but also, ' for your permanent advantage.' It was
in consequence of his proclaiming the Gospel to the Heathen, and offering
to them equally with Jews the religious privileges of Messiah's kingdom,
that the Apostle was persecuted and imprisoned : See Acts xxii. 22, and
the narrative that follows to the end of the book. His sufferings were
borne also for the edification of his beloved Gentile brethren. From the
language of ver. 13, "which is your glory," of Col. i. 24, "my sufferings
for you, afflictions of Christ in my flesh for his body's sake, which is the
church," in 2 Tim. ii. 10, " I endure all things for the elect's sakes that
they may also attain the salvation which is in Christ Jesus with eternal
glory ;" it seems evident that St. Paul regarded his trials as having a
salutary influence on the church. Perhaps he refers to the effect of his
example on the body to whom he was so well known, to the confirmation
which was thereby afforded to their faith, and the impulse likely to be
given to their exertions in behalf of the truth. The idea of a vicarious

86 COMMENTARY ON THE [Sect. IV.

tiles,— if ye have heard of the dis- vnep vfi&v rSiv edv&v e'iye
pensation of the grace of God, rjKOvoare rrjv olKOVojiiav rrjg
which is given me to you-ward: x^PlT0? T°v ^£0^ TVS dodeiong

character in his sufferings is so entirely at variance with the whole tenor
of Christian doctrine, and the plain declarations of the Apostle himself,
who always represents atoning sufferings as sustained by Christ alone, that
it must of course be discarded from every passage bearing on this point,
even from the much controverted text, Col. i. 24.
2. " If ye have heard :" It is not to be conceded that rjKOvoare here
means ' understood, retained firmly,' as Grotius and some others translate
it. There is no reason for abandoning its usual sense of " heard." It may
be that, in the use of the particle eiye, St. Paul has in view those persons,
among the various Christian communities, for whom as well as for the
Ephesians he intended his letter, who were personally unacquainted with
him, and who may not have been informed of his divine mission. To the
Ephesians themselves this could not possibly apply. It is not to be sup
posed that the Apostle could doubt whether they had heard what he im
mediately afterwards states, as he had proclaimed the Gospel among them
during two years, and had attained both in the city and surrounding country
considerable notoriety : See Acts xix., especially ver. 10. All difficulty
arising from the use of this particle is removed by translating it ' since,' as
it is used in iv. 21, and 2 Cor. v. 3. Eadie in loc. refers also to Col. i. 23,
and Robinson, in his Lexicon, gives it both here and in the text before us the
meaning of "if indeed," with the remark that what immediately follows is to
be " taken for granted." So also De Wette, on Ephesians, in loc. But in
Colossians this is not to be taken for granted, as " continuing in the faith
grounded and settled," is the condition of being " presented holy and un-
blameable," and consequently can not be assumed. Conybeare's transla
tion is evidently formed so as to coincide with his theory that the Epistle
was addressed to the Laodiceans, and it is unwarrantably free. " For I
suppose that you have heard." He adds, in a note : " Literally, if, as I
suppose," &c.
" Dispensation :" In i. 10 this word is used in its most comprehensive
sense, meaning the divine arrangement of the Gospel of Christ begun here
and to be eternally extended hereafter in heaven. Here and in Col. i. 25,
the Apostle applies it, in a limited sense, to express that divine arrange
ment whereby he was appointed as Christ's ambassador. Compare the
limited meaning of "purpose," in Rom. ix. 11, with the general one in
viii. 28, and see notes on pp. 165, 149. — As the author has been re
presenting the church of God under the figure of a building, olKodofirj, it is
quite natural that, in speaking of his own appointment by its head, he
should employ the word olKovojiia. — " Of the grace of God :" That is,

Ch.III.2-5.] EPISTLE TO THE EPHESIANS. 87
3 fioi elg ifidg, on Kara dnoKa- how that by revelation he made 3
Xvipiv iyvupiodrj jioi rb \ivorfj- known unto me the mystery ; as I
piov, Ka-diog npoeypaipa iv dXiyu, wrote afore in few words, whereby, 4
4 7rpoc 8 dvvaade dvayivuoKovreg when ye read, ye may understand
vdrjoai rrjv ovveolv jxov iv rQ my knowledge in the mystery of
5 jivoTTjpio> rov Xpiorov, S irepaig Christ ; which in other ages was 5
yevealg ovk iyvupiofhj roig vidig not made known unto the sons of
ruv avdpunuv, <bg vvv dneKa- men, as it is now revealed unto the
Xv(fy&Tj roig dyloig dnoorbXoig holy apostles and prophets by the'
avrov Kal npo(jyrjraig iv nvev-

most probably, the divine favor granted to the Apostle, in appointing him
to the ministry: See ver. 8; also Rom. i. 5, xii. 6, Gal. ii. 9.— "To you-
ward :" In other words, ' for you,' not the Ephesians merely, but " the
Gentiles," as before mentioned.
3-6. In ver. 3 the reading best supported by the most ancient manu
scripts is iyvupio-drj, ' was made known,' although either this or the active
form iyvupioe, " he made known," gives an equally good sense. Most critics
prefer the former, but Stier adheres to the latter, solely, however, on what
he regards as satisfactory internal grounds. — The words " by revelation"
show the divine source of this knowledge. See Gal. i. 12, and note ; also
ver. 16, 1 Cor. ii. 7, 10, 12.— "The mystery :" That the Apostle does not
here mean anything in itself obscure and incomprehensible to human under
standing, is clear from ver. 6. Here, as in other places, the word expresses
what had been very imperfectly or not at all known. See note on Rom.
xi. 25, p. 206.
The last clause of this verse relates to what the Apostle had written
in the latter half of the former chapter. The supposition that he refers to
a previous epistle, now lost, is wholly unfounded, and in itself extremely
improbable. This clause and the 4th verse are placed, by Griesbach, m a
parenthesis. But this is unnecessary, and to subordinate the 5th verse is
also quite objectionable, from the importance of the statement which it
' contains. The word " mystery" in ver. 3 is introduced again in ver. 4, as
" the mystery of Christ," that is, of which Christ or the Christian scheme
is the subject, and the 6th verse shows its meaning : " that the Gentiles
should be fellow heirs," &c. — Jlpbg o' ' In reference to which,' or, as we
say, ' by referring to which.' — Olshausen infers from the 4th verse, that the
Apostle regards the believers to whom he is writing, " as endowed with
the Holy Ghost and through him with the gift of discerning of spirits, and
that the idea meant to be expressed is this : ' The Spirit in you will testify
unto* you that my representation of the Gospel is the true one.' " He sup
poses also that " St. Paul would certainly not have made that remark, had
there not been persons who denied him the true ' knowledge in the mystery

! COMMENTAEY ON THE [Sect. IV.
Spirit ; that the Gentiles should be fiari' eivai ra e'&vrj ovyKXtj- 6
fellow heirs, and of the same body> povojia Kal ovooofia Kal ovfifie-
and partakers of his promise in ro%a rrjg inayyeXiag avrov iv
rai XpiorSi did rov evayyeXiov,

of Christ,' and of whom it was to be supposed that they would sooner or
later also appear against him in the churches to whom this Epistle is
addressed." The former supposition is entirely unnecessary. The author
merely refers to the full disclosure which he had made, and which contains
in itself sufficient evidence of the knowledge he speaks of. It is as if he
had said, 'read and judge for yourselves of my acquaintance with this
subject.' Comp. I Cor. x. 15.
" In other ages ;" or ' generations :' That is, to men who lived in any
previous periods. Teved usually denotes the mass of men of some par
ticular age. — For the application of the term " prophets," see the note on
ii. 20, p. 74. 'Ev nvevfiarr " By (literally in) the Spirit :" Eadie regards
this phrase as characterizing the prophets, just as "holy" does the apostles.
He compares it with " the same formula in the last verse of the preceding
chapter," and refers also for similar grammatical construction to Rom.
viii. 9, xiv. 17, 1 Cor. xii. 3, Col. i. 8, and Rev. i. 5, (a mistake probably
for 10.) But it cannot be regarded as merely equivalent to ' spiritual,'
and intended to characterize prophets as such. This would be feeble, to
say the least, as true prophets must necessarily be spiritual. It may de
scribe the state of the prophets while under the divine influence, as in Rev.
i. 10, iv. 2, xvii. 3, and perhaps Matt. xxii. 43. Thus it will correspond
with the same phrase as used of Christians in general in ii. 22, though em
ployed here in far deeper significancy. Prophets will be distinguished as
under the particular influence of the Spirit at the time of receiving the
divine communication, in their " condition of inspiration," as De Wette
expresses himself. Still the usual translation "by," which connects the
noun with the preceding verb, makes a very appropriate sense ; and Eadie
himself acknowledges that " the ordinary construction with the verb gives
a good meaning." There is certainly no sufficient reason to abandon it.
"As it is now revealed:" St. Paul does not affirm that the mystery
of which he here speaks was absolutely and entirely unknown in all past
ages. This would neither be true, nor consistent with what he says in
other places: See, for example, Rom. x. 19, 20, xv. 10-12. But the
knowledge of this union of Gentiles and Israelites in the one church of
Christ, was formerly indistinct ; now it is made clearly known. Formerly
the knowledge of it which existed was confined to a few favored in
dividuals ; now it is communicated to men generally. Since the coming
of Christ the shadowy dimness has been removed, and the bright glare of
divine illumination has placed this truth clearly before the eye of every

Ch. III. 8-8.] EPISTLE TO THE EPHESIANS. t
1 ov iyevofiTjv diaKovog Kara rrjv Christ by the Gospel; whereof I
dupedv rrjg x®PlT0? T°v deov was made a minister, according to
rrjg do&eiong fioi Kara rrjv the gift of the grace of God given
ivepyeiav rrjg dvvdfieug avrov' unto me by the effectual working
8 ijioi, T(3 eXaxiororepui ndvrav of his power : unto me, who am

beholder. The same remark is equally applicable to the declaration con
tained in 2 Tim. i. 10: "Jesus Christ hath brought life and immortality
to light through the Gospel." As it has been quaintly remarked by Au-
gustin ; in the Old Testament latet, in the New patet*
The 6th verse contains the announcement of the mystery before men
tioned, and it is simply this : that the Gentiles, equally with the Jews, are
partakers of all the benefits of union with Christ in his church. " Fellow
heirs :" That is, heirs as well as and along with Jews. The blessings of
the Gospel are constantly represented as an inheritance, of which those who
are or shall be put in possession are heirs, and that in consequence of their
adoption as God's children. Comp. Rom. viii. 17, Gal. iv. 7, Eph. i. 3, 5,
11, 14, 18. — " Of the same body :" being members of the same one mys
tical body of Christ, that is, his church, of which Jewish converts are also
members. — "Partakers:" More accurately, 'fellow' or 'joint partakers,'
implying that they are in every degree and particular equally favored with
Jews. — " Of his promise :" The pronoun avrov is wanting in some of the
most important manuscripts and versions, and is omitted by several late
critics. Olshausen, Stier, and some others, maintain its genuineness. If
retained, it must have God in ver. 2 for its antecedent, and if rejected, the
promise must still be regarded as God's. The noun here expresses the
object promised, namely, the Holy Spirit with all his imparted blessings.
See i. 13, Gal. iii. 14, and compare Heb. vi. 4, "partakers of the
Holy Ghost." — " In Christ :" This is connected with the whole immediately
preceding representation, so that the blessings here predicated of Gentiles
are the result of their being in Christ.— And all this is " through the
Gospel," this gracious institution of mercy being the only channel by which
divine favor is attainable.
7, 8. "According to the gift of the grace of God given unto me:" Is it
the gift or the grace which is here said to be given? The answer to this
question depends on the correct reading of the participle. The received
text, sanctioned by the Syriac version and the Greek fathers, contains the
accusative ; some of the best of the ancient manuscripts, followed by the
Vulgate, which translates, secundum donum gratise Dei, quw data est mihi,
the genitive. In the former case, it will relate to the gift ; in the latter to
the grace. The difference, however, is merely verbal, amounting to ' the gift
given of grace,' or ' the gift of grace given.' The favor bestowed is that
* Opera, Edit Bened., Antwerp. 1700, torn, iii., col. 838, c.

90 COMMENTARY ON THE [Sect. IV.
less than the least of all saints, ayiuv, ido-drj fj %optc avrrj, iv

of the right and power divinely communicated of publishing the Gospel. —
" By the effectual working of his power :" The preposition Kara would be
more properly translated, as before, ' according to.' The source of the gift
is God, and it accords with the energy of his power ; it bears a suitable
relation to it. 'Evepyeia is power in active operation, as is expressed in
the note on i. 19, p. 32. This probably suggested the introduction of the
term "effectual" in our translation, as also in James v. 16, "the effectual
fervent prayer," derjoig ivepyovfievn. It is not found in the earlier English
versions, and the intensive word is unnecessary.
" Less than the least :" 'EXa%iororepw A comparison formed from
the 'superlative and meaning, ' the very least.' Similar to it is the double
comparative jieifrrepav in 3 John 4. Such forms are not infrequent in the
later Greek writers, and they occur also occasionally in some of the earlier.
See Wetstein, and Stier, in loc. In view of the great favor which God had
bestowed on him, in calling to the ministry and appointing as his Apostle
to make known the Gospel to the Gentiles one who had blasphemed and
endeavored to suppress it, St. Paul, overpowered by grateful feelings
and a consciousness of demerit, utters in all sincerity the language here
employed. In the same connection he speaks of himself as " chief of sin
ners :" See 1 Tim. i. 13, 15, 16. Under other circumstances he does not
scruple to vindicate his character, and even in such terms as might seem
to the inconsiderate and unobservant to savor somewhat of self-adulation.
See the note on iii. 1, p. 84.
" Riches of Christ :" The word " riches " has been explained before in
the note on i. 7. " Of Christ" implies that they are his property. They
belong to that fulness which he possesses, (Col. i. 19, ii. 9, John i. 16,) and
of which he freely and abundantly imparts. They are " unsearchable."
The same word in Rom. xi. 33, is used of God's "judgments." It cha
racterizes those riches as springing from the fountain of God's eternal
love, as extending indefinitely both in comprehensiveness and in degree,
and as continuing and increasing in eternity.
St. Paul's commission, although principally, was still not exclusively,
to Gentiles. He was authorised also to make known the truth to the
Jews, and therefore immediately after his conversion he began his ministry
by "preaching Christ in the synagogues, confuting the Jews, and disputing
against the Hellenists :" Acts ix. 20, 22, 29. Subsequently, in company
with Barnabas, he travelled among the Gentiles, proclaiming the Gospel :
Acts xiii. xiv. Hence it is that here he speaks of himself as having been
appointed to enlighten " all" in the true nature of the Gospel. Qwrioai
is not to be limited to merely intellectual information respecting the cha
racter of Christ's religion. It comprehends also that practical influence on

Ch. III. 9.] EPISTLE TO THE EPHESIANS. 91
roig e&veoiv evayyeXioao&ai is this grace given, that I should
rov dveijixviaorov nXovrov rov preach among the Gentiles the un-
9 Xpiarov, Kal (burioai ndvrag, searchable riches of Christ ; and to 9
rig rj olKOVOfiia rov fivorrjpiov make all men see, what is the fel-

the mind and heart and life, which is produced by a cordial reception of
the Gospel in the inner man. Thus, in describing his miraculous call, the
Apostle states that he was " sent to the Gentiles to open their eyes, and to
turn them from darkness to light, and from the power of Satan unto God :"
Acts xxvi. 18.
9. " What :" That is, how great and glorious. Comp. i. 18, 19.—" The
fellowship of the mystery," Koivuvia. The true reading is oltcovojiia,
' arrangement,' which is supported by all the best ancient manuscripts and
versions, by quotations in the fathers, and also by the strong internal evi
dence: Comp. ver. 2, and i. 10. The description in ver. 6 of the com
munity of spiritual interests and blessings of Gentiles and Jews, and the
similarity in appearance of the two words may account for the introduc
tion of kovuvicu, the reading of the received text. The economy and
mystery are the divine arrangement and heretofore unknown plan, as
explained in i. 9, 10. — " Hid :" This was its condition ; St. Paul and
his coadjutors are sent (purioai, to make it known. The two words are
in striking contrast. — " From the beginning of the world," dnb t£>v alu-
vorv Eadie explains these words thus : " From of old ; not before all time,
but since the commencement of time up to the period of the Apostle's
commission." He refers in support of this view to Col. i. 26, 1 Cor. ii. 7,
and Rom. xvi. 25. But in the first instance the appended clause " from
generations," explains and determines the meaning of the preceding one ;
in the second, the predetermination spoken of, according to the analogy of
other parallel passages, requires the meaning of eternity, and this agrees
with the connection in the last. Although the phrase itself may bear the
sense of, ' from past ages,' as the singular alQvog is used in Luke i. 70,
Acts iii. 21, xv. 18 ; yet here the context and nature of the subject require
that of, ' from eternity,' as the same word is employed soon afterwards
to mark God's eternal purpose; von ewigen Zeiten: De Wette. The
designation of God as the creator of all things, which immediately follows,
naturally suggests the idea of that period of his existence which preceded
the creation, as the one from which the arrangement spoken of had been
hidden. Its concealment during the period of man's existence follows of
course. From the time of the mission of the Apostle it begins to be
made known to " all," not only Jews and Gentiles, but also angels in hea
ven : See ver. 10, 1 Pet. i. 12.
" Who created all things through Jesus Christ :" The last three words
are probably spurious. They may have been added from some text which

92 COMMENTARY ON THE [Sect. IV.
lowship of the mystery, which from rov dnoKeKpvjx\ievov dnb ru>v
the beginning of the world hath al&vuv iv tw i?ew tw ra ndvra
been hid in God, who created all

speaks of Christ as the Logos, as the being through whom God made all
things, perhaps Col. i. 16, or Heb. i. 3. They are wanting in the best
manuscripts and versions. Among the latter it may be sufficient to men
tion the Syriac, Italic, and Vulgate. Stier retains them, influenced by a
desire to sustain a doctrinal view of the Trinity, which, with no little fancy
he often attempts to derive from portions of the Epistle by an artificial
construction. He acknowledges that the words are destitute of proper
external evidence, but defends their genuineness chiefly on internal grounds,
arguing from the habitual reference to Christ in the Epistle, and the
apparent imperfection of the sentence if deprived of this clause. These
considerations, however, are not strong enough to counterbalance the want
of external authority. — The creation here spoken of is regarded by many
able commentators as spiritual. But no sufficient reason can be assigned
for this view. The aorist participle Krioavn implies a past act,* and could
not be employed to express the idea of a general new creation ; for a
spiritual moral creation had already taken place only in a very circum
scribed degree. The same word and even in an aorist form is applied to
such a creation, as in ii. 10, yet its application is partial and limited to
what had actually taken place. Here the phrase is general, and there is
nothing in the context which tends to restrict its meaning, as is the case in
ii. 10, 15, and iv. 24, which are not therefore parallel. The word ndvra
most naturally expresses all created things absolutely, and ought so to
be understood, except where it is limited by the nature of the subject, and
although its neuter form would not exclude intelligent beings, (see note on
i. 10,) yet there is no reason for restricting its application to such.
Commentators have given themselves no little trouble to show some
connection between the creating of all things and the developing of the
hidden plan of redemption. Some suppose the creation spoken of, to com
prehend the moral through Christ as well as the original physical creation
and that therefore the development relatiug to the one, prompted language
intended to embrace both. Others account for the introduction of the
clause by remarking that God, in creating the world, had in view the de
velopment of the scheme of the Gospel to men and angels, and therefore
that the latter naturally suggested the former. Whatever may have been
the point of association in the Apostle's mind, the introduction of God's
creative power in connection with the character of the Gospel of Christ is
perfectly natural.
* See Hormann in Vigor's Greek Idioms, 4th cd., 1S84, p. 147, § 215, and Buttmann's Larger Greek
Grammar, translated by Robinson, Andover, 1888, § 187, 6, p. 880.

Ch.III.10.] EPISTLE TO THE EPHESIANS. 93
10 Krioavn, iva yvupiodq vvv rdtg things by Jesus Christ ; to the in- 10
dpxalg Kal raig ii-ovoiaig iv roig tent that now unto the principali-
inovpavioig did rrjg iKKXnoiag ties and powers in heavenly places
rj noXvnoiKiXog ao<j>ia rov ¦deov, might be known by the church the

10. This verse is closely connected with the preceding by Harless, who
makes the construction thus : ' God who created all things in order that his
extraordinary wisdom might become known through the church to the
angelic powers, the creation and redemption of the world being equally and
at the same time his purpose.' But this connection can be admitted on no
other supposition than that the creation referred to is a moral one, which
is not the case. — The iva is telic, indicating intention. In ver. 5, the divine
arrangement is said to be now revealed to apostles and prophets : here it
is said to be now made known to angels. These notations of time show
that the disclosures to both commence simultaneously. They are in direct
contradistinction to the dnb riov diiivuv of ver. 9. — " Principalities and
powers :" These terms are explained in the note on i. 21, pp. 33, 34. Here
the context shows that they cannot denote evil angels, or ecclesiastical
authorities, whether Christian, Jewish, or Heathen, as some have strangely
imagined,* and must be explained solely of holy angels.
UoXvnoiKiXog, " manifold :" The simple word noiKikog is also translated
" manifold" in 1 Pet. i. 6, iv. 10. Compounded with noXv, it expresses
what is various in many ways or forms, or aspects. The wisdom spoken
of is multifarious, extraordinary, diversified yet harmonious, while it is
vast and profound. Comp. Rom. xi. 33. Angels are represented as in
terested in the salvation of men, and desirous of acquiring knowledge re
specting the divine procedure in their redemption : See Matt, xviii. 10,
Luke xv. 10, Heb. i. 14, 1 Pet. i. 12. — The extraordinary wisdom which is
here said to be made known by the church to angelic beings, is certainly
that which shows itself in the scheme of the Gospel and the various ap
pliances by which it is made to accomplish its intended result. The won
derful developments of the incarnation of Christ, comprising the states of
humiliation and exaltation in his assumed humanity — the influence of his
atoning death, his justifying (Rom. iv. 25,) resurrection— his ascension to
the seat of glory in heaven at God's right hand— his prevailing interces-
* The first of these opinions is given by Vatablus, in loc. Spiritibus malis qui in aere versantur.
He was probably misled by an erroneous exposition of vi. 12. Zeger supposes the powers intended, to
bo earthly, (terrenis,) and that the term "heavenly" is employed to mark their elevated rank,
(cclsitudinem.) Jerome, in loc, explains it of Church authorities : Ut per me his qui rebus ccelestihus
per omnem Ecclesiam principnntur, multiformis sapientia innotescat. Opera, torn. v. Col. 1058. Zorn
and Locke nnderstand it of Jewish rulers. The former is quoted by Wolf, in his Curse Philologies et
criticee, on the text. The view of the latter may be seen in his Paraphrase and Notes on this Epistle,
where,'after expressing himself doubtfully respecting the meaning, he gives this as the most probable
view:' "To principalities and powers, i. e, the rulers and teachers of the Jewish nation." Van Til
imagines heathen dignitaries to be meant, a view which Wolf has thought proper to oppose in his
notes on i. 21, 22.

94 COMMENTARY ON THE [Sect. IV.
11 manifold wisdom of God, according Kara npo&eoiv ruv aluvuv, rjv 11
to the eternal purpose which he inoinoev iv XpiorS) 'Itjoov tg>
purposed in Christ Jesus our Lord ;

sion for the redeemed : all must open channels by which divine knowledge
is constantly communicated to them. The union of different classes of
mankind in the church of Christ — the effluxes of divine grace poured out
upon its various members, producing the result of true Christian character
— the gradual dissemination of evangelical truth among men — all are per
manent and increasing manifestations of that wisdom which is too deep and
varied and extended, to be understood even by heavenly created intelli
gences, except in the process of a gradual disclosure.
11. " According to the eternal purpose," Kara npo&eoiv ruv aluvuv
These words are most naturally connected with what immediately precedes
namely, the making known God's extraordinary wisdom. This disclosure
accords with his eternal purpose. This purpose is doubtless God's inten
tion to redeem mankind by the atonement of his Son, and the agency of
his Spirit, and so redeemed, to unite them under Christ in one holy body
with the angels of heaven ; comprehending also the whole series of divine
arrangements, appliances, and operations, connected with their salvation by
Christ. God's purpose has in view all that this result requires, and also
the result itself. See Rom. viii. 28, and the note, especially pp. 147, 148.
The purpose comprehends the union of Jews and Gentiles in the one body
of Christ, but this is only a part of it. — Aiuvuv is interpreted by several
commentators in reference to God's various dispensations or ages, taking
the word as it was applied by the Rabbins to the periods respectively du
ring which the Mosaic dispensation and that of the Messiah extend.  Others,
with Luther, translate the term by ' world,' as it signifies in Heb. xi. 3, and
explain the phrase of the purpose formed from the beginning of the world. 
The word is used to express both future and past ages or periods. In the
former sense we have it in ii. 7, " the ages to come," roig al&oi roig
inepxofiivoig- in the latter in Col. i. 26, " from ages, dnb ruv alwvav,
and from generations;" that is. all antecedent periods of time. This
has given rise to another exposition, namely, 'the purpose which re
gards both the past and the future periods or generations;' in other
words, mankind in all ages.— But the word denotes also eternity either
past or future, and in the former sense it is employed in reference to God's
purpose. Thus we read in 2 Tim. i. 9, of God's "own purpose" npo
Xpovuv aluviuv. Our translation, following the older English versions,
renders this, "before the world began," understanding the adjective'
according to the meaning of the noun in the text of Hebrews before re
ferred to. If this be granted to be its true signification here, the phrase
will then be equivalent to npb KaraftoXijg kSojiov, "before the foundation

Ch. III. 11, 12.J EPISTLE TO THE EPHESIANS. 95
12 Kvpiu rjfiuv, iv <b 'ixop,ev rrjv in whom we have boldness and 12
napprjoiav Kal rrjv npooayuyrjv access with confidence by the faith
iv nenot&fjoei did rrjg nioreug

of the world," in John xvii. 24, Eph. i. 4, and 1 Pet. i. 20. This is what
the Bible means by eternity, that indefinite period which existed before the
world was created. It knows nothing of a metaphysical eternity. The
choice mentioned in i. 4, is therefore an eternal one. The text in Timothy
may be rendered, ' eternal times before' or ' ago,' as in 2 Cor. xii. 2, we
have 7rp6 iruv deKareoodpuv, " fourteen years ago." So in 1 Cor. ii. 7
we have, npb ruv aluvuv, and in Tit. i. 2, 7rp6 xpovuv aluviuv, though in
both places our translation has " before the world," where the subjects
are the divine preordination and promise in reference to the Gospel
scheme of salvation, a scheme planned in God's eternal counsel. To the
same purpose are the words XP^voig aluvioig in Rom. xvi. 25, " since the
world began," in the English version ; but literally and properly ' in
eternal times,' meaning, from eternity. The Greek aluvuv is a literal
translation of the Hebrew word for eternal or everlasting in the plural.
Thus we have in Isa. xxvi. 4, " in the Lord Jehovah is everlasting strength,"
brains "i^iS. which the Syriac translates 'forever,' and the Septuagint
aluviog. Also in Dan. ix. 24, " everlasting righteousness," in the Hebrew
fais pjp is expressed in the Septuagint and Theodotion by diKaioovvrjv
aluviov* On these grounds it may be safely inferred that the best trans
lation of the phrase under consideration is that of our authorised version,
" eternal purpose."
" Which he purposed :" This is rather an exposition than a translation.
It is given by Tyndale, from whom probably it was taken. The Greek is
inoinoe, literally, ' he made,' as it is in Wiclif and the Rhemish version.
Cranmer and the Genevan have " wrought." It may perhaps bear the
meaning given in our translation, for noiiu is used in connection with con
sultation in Mark iii. 6 and xv. 1. But if it were St. Paul's intention to
convey this meaning, he would probably have employed the word npoe-&ero,
as in i. 9. The accomplishment of the purpose in or by Christ is the inter
pretation best supported and most generally received by careful expositors.
The verb is used in the sense of doing, accomplishing one's own will or that
of another in ii. 3, and Matt. xxi. 31 ; also in Acts iv. 28, and Rom. ix. 28,
of the accomplishment, carrying into effect, of God's purpose.
12. Several various readings of this verse occur in some ancient au
thorities, but it is unnecessary to note them, as they retain the prominent
sentiment, and the received is undoubtedly the correct reading. — "In whom
we have boldness and access with confidence:" The primary sense of
* Daniel secundum Septuaginta ex Tetraplis Origenis, Bonus, 1772, fol., pp. 276, 277.

96 COMMENTARY ON THE [Sect. IV.
13 of him: Wherefore I desire that avrov' Alb alrovjiai fifj iKKaKeiv 13

nap'prjoia, in accordance with its derivation, is freedom of speech. Hence
it is used to denote boldness, confidence in general, as here. Upooayuyrj
is free and unrestrained access to God: See ii. 18, Rom. v. 2. The verb
expresses the same meaning in 1 Pet. iii. 18, " that he might bring us to
God." The connection between the confidence here mentioned and access
to God is illustrated in Heb. iv. 16, and x. 19. 'Ev nenou&fjoei qualifies
npooayuyrjv. Access with confidence is equivalent to confident access. — " By
the faith of him :" This clause qualifies the whole preceding portion of the
verse. It is the faith spoken of which gives to its possessor united with
Christ boldness in all his Christian course and confident access to God.
The pronoun may be the object, and the phrase may mean, ' faith in him,'
as the genitive is frequently used. See the note on Rom. iii. 22, p. 52, and
for the other forms by which the object of faith is expressed in the New
Testament, see on ver. 25, pp. 55, 56. Yet here and also in some other
places the genitive may convey an additional meaning. It may be not
only faith in Christ, but also faith produced by Christ's spiritual agency.
In Mark xi. 22, it may be not only " faith in God," but also faith of divine
origin, having God for its source.
13. " Wherefore I desire ;" This translation of alrovfiat is probably
feeble. St. Paul may not intend to make a request to the Christians whom
he addresses, he rather seems to supplicate God. Alreu expresses, not
simply request to an equal, but prayer, intreaty, address to a superior or
one regarded as such. See the remarks of Trench on the Synonyms of the
New Testament, Sect, xl . It may therefore be very properly translated,
' I pray,' namely God. Thus the Apostle's brief petition, instead of being
incongruous with what follows, as De Wette thinks, affords a suitable in
troduction to his more direct and diffuse intreaty in the following verses.
Thus also the connection of the particle " wherefore" appears the more
perspicuous, as the boldness and confident access just mentioned prompt
the prayer. An accusative must be understood before the infinitive.
Very many interpreters supply the ellipsis by the second person plural.
Thus our translation, " that ye faint not," and all the older English ver
sions. Luther does the same : dass ihr nicht miide werdet. They may
&11 be traced to the Vulgate, ne deficiatis. This view is adopted by Eadie,
and De Wette attempts to justify the introduction of this pronoun by re
ferring to 2 Cor. v. 20, vi. 1, x. 2, and Heb. xiii. 19. But in the first instance
it ought not to be inserted, as it limits the meaning. The translation ought
to be, " as though God did beseech by us, we pray in Christ's stead,"
showing the Apostle's habitual course. In the other cases, the context re
quires it to be understood. At most, however, such references only prove,
what no one doubts, that there may be, under certain circumstances, an

Ch.III.18.] EPISTLE TO THE EPHESIANS. 97
iv rdig ftXiipeoi [iov vnep vfiuv, ye faint not at my tribulations for

ellipsis of this pronoun. On the other hand, it is most natural to supply
the ellipsis with the first person, in accordance with the form of the pre
ceding verb. And thus the venerable Syriac version regards the prayer as
intended for the author himself, rendering : " I pray that I may not be dis
couraged." This is followed by several late commentators, among whom
are Olshausen, Stier, and Conybeare, the last of whom translates: "I pray
that I may not faint." Eadie, objects " that there is in the clause no formal
or implied reference to God." But an implied reference is contained in the
word alrovjiai. He objects further, " that the Apostle possessed little in
deed of that faintheartedness against which he is supposed to guard himself
by prayer." This is truly extraordinary. Was then St. Paul so self-confident
as to rely on his own natural courage and fortitude without seeking divine
aid by prayer ? Not thus do we read his character. No one among the
original twelve appreciated more thoroughly the importance of their Lord's
instruction, " without me ye can do nothing," or sought on all occasions
by more earnest and habitual prayer that strength which can come only
from above. Certainly he may well be thought to pray that God would
preserve him from sinking under the weight of his various and great ca
lamities. Such a view gives the most natural meaning of the words which,
literally translated, are as follows : ' I pray not to faint in my tribulations
on your account.' " For you" must be connected with " my tribulations,"
not with ' I pray,' as the words are evidently parallel with those of the first
verse, " prisoner for you."
" Which is your glory :" Eadie affirms that " the connection of this
clause" with -the preceding "is destroyed if the Apostle be imagined to
make petition for himself; while the meaning is clear and pertinent if the
request be for them — 'Let not my -sufferings for you distress you; they
are your glory.' " The latter meaning is indeed clear ; but so also is the
other, and it does not affect the connection. St. Paul may mean that his
firmness in sustaining the trials to which he was subjected for preaching
the Gospel, a firmness resulting from prayer, was a glory and honor to
the Gentiles whose Apostle he was. Thus Theodoret : " My fortitude in
bearing them is your glory."* Or he may mean, that the trials and suf
ferings themselves contributed to advance their glory both here and here
after as Christians, by making the Gospel better known, and thus becom
ing the occasion of its progress,f and consequently of increasing God's
honor with which that of his church is identified. "Rng may relate either
* In loc. ubi sup., Tom. iii., p. 805.
t Comp. Matt. x. 18, where e<c fiaprvpiov airolr probably means 'for testimony to them,' that.
is, affording you opportunity to make known the truth to them ; also Phil. i. 12-14.
7

98 COMMENTARY ON THE [Sect. IV.
14 you, which is your glory ; — For this fjng iorl doija vjjjuv — To6rov 14
cause I bow my knees unto the x°LPlv k^71"1"" ™ ybvard fiov

to the fortitude or the trials, as it is in the feminine singular by construc
tion with <J6|a. See 3g in i. 14, and the note there.
14, 15. The Apostle now returns to the thought which he had intro
duced in the first verse, the intermediate portion being parenthetical or
digressive! For the cause which prompts his prayer, see the note on that
verse. In i. 3, we have the phrase, " God and Father ;" here its designa
tion is limited as elsewhere, to paternity. See the note there.
" I bow my knees :" This expression is equivalent to ' I pray,' denoting
also, perhaps, the earnestness of the supplication, and it shows what was at
least a usual posture in devotion. See 1 Kings viii. 54, 22, compared with
2 Chron. vi. 13, 12, Ps. xcv. 6, Dan. vi. 10. In the first of these instances,
Solomon is represented as having kneeled, although in the beginning he is
said to stand. Perhaps after he had entered upon his celebrated prayer,
in the earnestness of his devotion he fell on his knees. In the Prayer of
Manasseh,* we find an allusion to this posture in the words, "and now I
bend the knee, kXivu yovv, of my heart." In the New Testament, see
Luke xxii. 41, Acts vii. 60, ix, 40, xx. 36, xxi. 5. — "Unto the Father of
our Lord Jesus Christ:" The words after "Father" are rejected by some
editors and commentators, among the latter of whom are Olshausen and
Stier. They are omitted in several of the oldest manuscripts, and also in
some versions. On the other hand they are found in the Syriac, Italic, and
Vulgate versions. De Wette, Eadie, and several other critics, defend their
genuineness, and Hahn retains them in the text. They are also entirely
in harmony with the general tenor of the Epistle, and with St. Paul's usage
of representing God as the Father of Christ, so that the internal evidence
may be regarded as counterbalancing the partial deficiency of the external.
Stier, although he rejects the clause-, still does not, with Olshausen, con
sider the paternity here mentioned as merely a general designation of God
as the Father, that is, Creator of all things. He thinks it relates to him as
the Father of Christ, as he is referred to in ii. 18, and said to be in i. 3.
The remark of De Wette is also particularly appropriate : " When an
Apostle prays for Christians, he directs himself not to the Father of the
universe, but to the Father of Jesus Christ."
" From whom," it; ov- Whether the questionable words at the end of
the 14th verse be regarded as genuine or not, the antecedent of this clause
must be " the Father," not " Christ." This is evident from the natural
association of narepa and narpid, and accords best with the distinguished
prominence given to God in the Epistle. The word narpid is translated by
the Syriac and Vulgate paternity, meaning the paternal relation which is
thus represented as derived from God. So in effect Luther: Der der
* Breitinger's Septuagint, vol. iv., p. 182.

Ch. III. 14, 15.] EPISTLE TO THE EPHESIANS.

npbg rbv narepa rov Kvpiov Father of our Lord Jesus Christ, of 16
15 Tjfiuv 'Irjoov Xpiorov, it; ov ndoa whom the whole family in heaven
narpid iv ovpavdig Kal inl yrjg

rechte Vater ist fiber alles was da Kinder heisst im Himmel und auf Erden.
Thus also Wiclif : eche fadirheed ; and Tyndale and Cranmer : which is
father over all that ys called father. The general idea thus given is as
expressed by Von Meyer in Stier : " God is the father of all fathers." The
thought itself is true and important. He is the original father of all beings
in heaven and earth who may bear the name. It has been denied that such
a term can with propriety be applied to angelic beings. Certainly it cannot
be in the ordinary human idea of paternity. But it may be in the figura
tive sense of tender and affectionate superiority and headship over certain
classes of angels. It is quite conceivable that the Apostle may have in
mind different departments among the entire, angelic host, over each of
whom a chief may preside and exercise a paternal relation. But this is
not the legitimate meaning of the word. It signifies either descent,
lineage, or tribe, family. The latter is the more usual scriptural meaning :
See Luke ii. 4, Acts iii. 25. It cannot, therefore, be regarded as merely
equivalent ' to created being.' It conveys the idea of family, to whom
God, as supreme Father, and especially as the Father of Christ, is related.
'E| ov expresses the connection of father and child. Uaoa narpid is
rendered by Eadie, as in the authorised translation, " the whole family,"
notwithstanding the absence of the article. This is certainly admissible,
although in ii. 21, to which he appeals, the propriety of omitting the article
on external grounds is by no means certain. See the note there. The
cases are not exactly parallel. There the subject, God's church, admits of
but one building as its figurative representation ; here the figure may be
taken from one family or from several. The most correct translation is
' every family,' or perhaps, as Stier has it, ' every family named after a
father.' The Jews were accustomed to appropriate language of this sort to
their own nation on earth and to the body of angels in heaven, calling the
two respectively, " the family above" and " the family below," employing
the word familia. A remarkable passage occurs in the Babylonian Tal
mud, Treatise Sanhedrin, fol. 98, col. 2 : " What means all faces are turned
into paleness1? (Jer. xxx. 6.) Rabbi Johanan says, the family which
is above and the family which is below;" ntJfc Jm Setoff! fijsfc iffl SOifcB.
The Rabbinical gloss or comment printed in the margin explains the
two families of "the angels and Israel," Jbtnirjil t)*>::»V2. Other illus
trations of this usage may be seen in Schcettgen's Dissertatio de Hieroso-
lyma coelesti, Cap. v., Sect. 3, in Buxtorf's Lexicon Chal. Tal. Rab. under
J&&, col. 1753, and in Wetstein in loc. Stier rejects the supposition of
any allusion to such language. He says that the Apostle does not recog-

100 COMMENTAEY ON THE [Sect. IV.

16 and earth is named, that he would 6vo\idC,erai, iva dun vjiiv Kara 16
grant you, according to the riches of rov nXovrov rrjg do^rjg avrov
his glory, to be strengthened with dvvdfiei KparaiU&rjvai did rov
might by his Spirit in the inner nvevjiarog avrov elg rbv eou

nize merely one family on earth and one in heaven according to the Jewish
representation ; and to say of God's church in general what the Jews limited
to themselves would be very strange. But these objections are feeble, as
St. Paul may well use of the whole Christian body the language which his
people arrogated to their own nation. He does not, with them, limit the
families to two, angels and the church. In speaking of every family, he
of course implies several, comprehending thereby various classes of angels
in heaven and of Christian men on earth. — The attempt to explain these
words of Jewish and Gentile converts, or of departed saints and Christians
here below, cannot be defended. These views are sufficiently refuted in
the note on i. 10.
" Is named :" This word, and the adjective " every," remind the reader
of the Epistle of the phrase : " every name that is named," in i. 21. As
the connection of narepa and narpid shows that the latter word must be
explained in reference to the real character denoted by the former, so it is
evident that 6vop,d^erai cannot be regarded as equivalent to is, or is created,
or called into being. The Apostle's declaration is, that every class of
angels and men referred to takes that family relation whereby a paternal
character is constituted, from the great and glorious Father of all his spir
itual children, and particularly in that " Son beloved, in whom he is well
pleased." He bows his knees to that eternal, infinite, most benevolent,
and affectionate Father, from and in dependence on whom every spiritual
filiation and paternity exist.
16. "That he would grant you :" If durj be the true reading, it is put
for the aorist optative, as in i. 17. But some of the oldest and best manu
scripts read du, the subjunctive form of the tense. The Apostle employs
no word directly expressive of praying, which is implied in the phrase
" bow my knee," in the preceding verse. " Riches of his glory :" That
is, abundance of his power, goodness, and general excellence and superi
ority of character. For similar language, see i. 7, ii. 7, iii. 8. " With
might :" dvvdfier It is unnecessary to translate this dative adverbially to
qualify the following verb thus : ' powerfully to be strengthened.' It may
refer to power, ability, communicated by the Spirit. This view is confirmed
by the use of the same word in Col. i. 11 : "strengthened with all might,"
iv ndon dwdjxei- Compare also Eph. i. 19 : "The inner man" is equiva
lent to the spiritual and intellectual part of our nature in contradistinction
to the physical. See the note on Rom. vii. 22, pp. 118, 119. Similar lan
guage occurs also in Rabbinical writers. Koppe in loc. gives an apt quo-

Ch. III. 16, 17.] EPISTLE TO THE EPHESIANS. 101
Vl avftpunov, KaroiKrjoai rbv Xpio- man; that Christ may dwell in 17
rov did rrjg nioreug iv ralg your hearts by faith; that ye, being

tation from what is called Jalkuth Reubeni (lEiia"} trtj)]j>?) that is, ' a col
lection (literally bag,) of Reuben,' containing expositions, chiefly from
the Rabbies, of difficult passages in the Pentateuch. See Wolf's Bib-
liotheca Hebrsea, vol. I., p. 1011, number 1901. The words are as fol
lows : " The flesh is the vesture of the inner man ; the spirit is the inner
man, whose clothing is the body." The elg, " in," does not merely mean,
in reference to. It may either be taken in the sense of iv, or be trans
lated ' to ;' and the words may convey this thought : ' might communicated
by the Spirit to the inner man.' The Syriac version connects these words
with the following verse, thus : ' That in your inner man Christ may dwell
by faith, and in your hearts by love,' &c. But this is quite objectionable,
as it supposes the indwelling of Christ to be in the inner man by the instru
mentality of one Christian element, and in the heart by that of another ;
and as the idea expressed by the latter phrase is comprehended also under
the former, the latter would be unnecessary and tautological.
17-19. " That Christ may dwell in your hearts by faith." Commen
tators differ about the construction of this clause. Some connect it with
the immediately preceding verse, thus : ' to be strengthened in the inner
man, so that Christ may dwell in your hearts.' But as this view subordi
nates the indwelling of Christ, and makes it the result while it is properly
the cause of being strengthened, the construction with the verb in the pre
vious verse is preferable, thus : ' that he would grant Christ to dwell,' or,
' that Christ may dwell in your hearts.' In the word KaroiKrjoai there is
probably a reference to KaroiKrjrrjpiov in ii. 22, although the figure is com
mon both in the Old and New Testaments. See Exod. xxix. 45 ; Ps. lxviii.
19, (18), Isa. lvii. 15, Rom. viii. 9, 11, 1 Cor. iii. 16, 2 Cor. vi. 16, 2 Tim.
i. 19. As a temple is figuratively the residence of the deity to whom
it is consecrated, so the heart of the true Christian is the resilence of
Christ. He dwells there by means of the habitual agency of his Spirit.
Hence it is that when, just before his departure from this world, he promised
his disciples to come to them* he did not refer to the occasional personal
interviews which he held with them during the forty days that intervened
between his resurrection and ascension, but to the communicationand con
tinued action of his Spirit, which is equivalent to his own presence. Hab
itual influence moulding the character is expressed by the figure of dwell
ing in, as the references above given show. Hence it is that Ignatius is
said to have called himself Theophorus, that is, he who carried the divine
one Christ. This is a much more probable reason for the name, than that
? John xiv. 18, 28, 28, xvi. 16, 22, 28, 26.

102 COMMENTARY ON THE [Sect. IV.
18 rooted and grounded in love, may Kapdiaig vjjluv, iv dydnq ippi£u- 18
be able to comprehend with all jievoi Kal redejieXlUjiivoi iva

which supposes him to have been one of'the children whom our Lord is said
to have " taken up in his arms and blessed :" See Mark x. 16. It is merely
possible that the future Bishop of Antioch was one of the blessed group of
little ones who leaned upon the holy Jesus, but altogether improbable that
the martyr would seize upon a merely incidental circumstance to designate
his Christian relationship. The habitual influence of Christ within his soul
no doubt suggests the cognomen. The phrase, " in your hearts," denotes the
inmost seat of this divine influence, from whence it diffuses itself through
the whole character and being. When St. Paul supplicates that Christ
may dwell in the Ephesian Christians, it is not the origin, but the continu
ance and increase of the Messiah's presence and influence which he has in
view. The Scriptures often employ a word or phrase which properly de
notes the commencement in order to express continuance. Hence we read
such expressions as, to build a city, for, to rebuild, beautify, and adorn it ;
to make, or enter into a covenant, for, to continue and ratify it ; to be
baptized into Moses, for, to ratify and sanction the religious connection
with him which had taken place before. See Ps. 1. 5, 2 Chron. xv. 12,
1 Cor. x. 2. And is it not on the same principle that Abraham is said to
be justified by the offering up of Isaac ? James ii. 21. Does not the Apostle
simply mean that thus his faith and true religious character, shown in his
willingness to devote to God his best and dearest, kept him. in the same
state of acceptance with God in which he was before ?
The construction of the first clause of ver. 18 is variously stated by
interpreters. It has been said that ev dydny should be connected with the
preceding words, so that ' with love' will be associated with " by faith,"
thus : — ' Christ to dwell in your hearts by faith with love.' The same con
nection has also been affirmed of the whole clause : " Christ dwells in their
hearts, since they have been rooted in love." But, in this case, the nomina
tive participles present a difficulty. Eadie, who gives this as the view of
Harless adopted from Chrysostom and Theophylact, objects that " if they
had already been rooted and grounded in love, the prayer for spiritual
strength was, to a great extent, superfluous." It is extraordinary that he
should urge such an objection, to which his own remark before made
against Olshausen's statement—" that Paul could not pray that Christ
would dwell in their hearts, for he already dwelt there"— is a sufficient an
swer. " When believers pray for a gift in general terms, they emphatically
supplicate an enlargement of that which is already iu their possession. Would
Olshausen apply his criterion to the prayer contained in the first chapter,
and affirm that the fact of such gifts being asked for implied the total want
of them on the part of the Ephesian church?" With equal propriety it may

Ch.III.18.] EPISTLE TO THE EPHESIANS. 103

i^ioxvorjre KaraXafieo&ai ovv saints, what is the breadth, and
naoi roig dyioig, ri rb nXdrog length, and depth, and height ; and 19

be asked, would Eadie make the same application ? — Stier regards the
clauses as elliptical and translates : " that Christ may dwell by faith in
your hearts, (and ye are) rooted and grounded in love, that ye may be
able," &c. Thus he considers the expression as a second petition, and sup
poses the Apostle to introduce different clauses in connection with dd>n,
" would grant," without any very nice regard to a uniform grammatical
construction of each one. He refers to iv. 1, 2, and Col. iii. 16, in the for
mer of which vfiag nepmarrjoai is followed by the nominative dvexbfievoi
and onovddfrvreg, and in the latter vfiiv by diddoKovreg Kal vov&erovvreg-
These instances do certainly sanction the opinion, that the Apostle, borne
away by the magnitude of the subject of his thoughts, is comparatively in
different to the form in which they are clothed, and the critical accuracy of
his language. — Others, however, of distinguished name in Biblical inter
pretation, connect the clause with the verb which immediately follows, and
take Iva in construction not only with it, but also with the participles, ap
pealing for a similar collocation of iva to Rom. xi. 31, and also to the
other texts referred to in the note on that place, which texts are also men
tioned here by Beza. The whole expression will then run smoothly thus :
' that, being rooted and founded in love, ye may be able,' &c. This con
struction of Iva is objected to by Piscator* and other subsequent com
mentators. The texts above alleged are denied to be similar, because it is
only the leading word, which, along with the article or possessive pronoun, is
there made to precede the 'iva, while here it is an entire participial clause.
Whether this difference is sufficient to destroy the analogy must be left to
the competent reader's decision.— The figurative words, " rooted and
grounded," (founded,) are expressive of firmness and stability. They are
evidently taken from trees and buildings. Eadie thinks " it more natural
to refer both words to the same general symbol," which he supposes to be
merely that of " a building." But most readers will, no doubt, be inclined
to trace the use of the term " rooted," to the firmness with which trees,
venerable for their age, solidity, and strength, are fastened in the earth,
with the "bands," as it were "of iron and brass:" See Dan. iv. 15,
23, 26. — " In love :" That is, the true Christian's affection to Christ. The
context requires this subjective meaning of the word, and to add thereto
that of God's or Christ's love to believers is unnecessary and without suf
ficient warrant.
KaraXafieo&ai' To comprehend, understand distinctly. See Acts iv.
13 x. 34 xxv. 25. Olshausen, following Chrysostom and other Greek
* Scholia in loc, in Comment, in omnes Libros Nov. Test, Herb. Nassov. 1688, p. 596.

104 COMMENTARY ON THE [Sect. IV.

to know the love of Christ, which Kal firJKog Kal fid-&og Kal vtbog,

fathers, and also several modern commentators, supposes the subject,
which St. Paul prays that his readers in common with all true Christians
may be enabled to comprehend, to be the mystery hidden from eternity in
God the creator, the divine purpose with regard to angels and men, the
knowledge of which was becoming extended both in heaven and on earth-
Eadie says of this exposition : It is " far fetched, and there is no allusion
in the context to any such theme." This is indeed very extraordinary, as
the plan is prominent in the previous part of the chapter, and moreover is
in nearer connection with this description than the view is which he him
self maintains. The exposition which he defends is that which regards the
church, which was described in ii. 21, 22, under the figure of a building, to
be here intended. He says that " the previous language of the prayer is
moulded by such an allusion ; that the invigoration of the inner man, the
indwelling of Christ, and the substructure in love, have all distinct reference
to the glorious spiritual edifice. This idea was so present to the Apostle's
imagination, that he feels no need to make formal mention of it. Besides,
these architectural terms lead us to the same conclusion, as they are so ap
plicable to a building. The magnificent fabric is described at the end of
the second chapter, and the intervening verses which precede the prayer
are a parenthesis. That figure of a temple still loomed before the writer's
fancy, and naturally supplied the distinctive imagery of the prayer." No
doubt the figurative language, " breadth, length, depth, height," is suggested
by the properties of a building, but it is not a necessary consequence that
the subject of this language must be the church, the spiritual temple itself.
The architectural words (compare Job xi. 8, 9,) convey in general the idea
of immensity, profundity, and may be intended to describe any character
istic or even attribute to which they are appropriate. It may therefore be
the amazing love of Christ which, in the use of these figures, the Apostle
has in view. The phrase, " which passeth knowledge," that is, which can
not be fully comprehended by the created mind, applied to this love, does
certainly harmonize with such a view. There is no implied contradiction
in speaking of knowing a love which passeth knowledge. The knowledge
acquired is real and true, although it must ever be imperfect, because in
proportion as it increases so also does the appreciation of the vastness of
the love on which it acts, which consequently appears illimitable. Com
pare the language of Tacitus, Hist., Lib. ii., Sect. 95, satiare inexplebiles
Vitellii libidines. The love of Christ, according to its invariable usage,
signifies his love to us, not ours to him. If the particle re must introduce
some additional shade of meaning, it may be in reference to mraXa-
fieo&ai, thus : ' that ye may be able to apprehend, &c, and to know,
that is to increase in the knowledge of, Christ's incomprehensible love.'

Ch.HI. 19.] EPISTLE TO THE EPHESIANS. ¦ 105
19 yvuvai re rrjv vneppdXXovoav passeth knowledge; that ye might

Eadie's objections to this view are easily answered. "One would
naturally have expected avrrjg, if the previous dyanrj had suggested the
thought." But it need not be assumed that the thought was thus sug
gested. Still, if it were, the pronoun could not properly be employed, if
the previous dyanrj have a subjective meaning, as doubtless it has. " We
apprehend that this exegesis has been borrowed from the following clause —
' and to know the love of Christ.' But that clause is not exegetical of the .
preceding, as is manifest in the use of re instead of Kai." The use of this
particle instead of the ordinary copulative, does not require the admission
of a thought entirely distinct from that immediately preceding. The love
before mentioned, which characterizes the Christian, may have suggested
the subsequent introduction of the infinite love of Christ. His only
other objection, namely, that " the phrases ' length and breadth,' are unusual
measurements of love," may safely be allowed to pass unnoticed.
" That ye might be filled," &c. Many commentators explain the word
nXrjpujia in this clause, according to its use in i. 23, of the church as what
is divinely filled by communications from Christ or God. Indeed Stier
seems to think that no other interpretation is defensible. Among the ad
vocates of this view Koppe and Schleusner give to the connected phrase
iva nXrjpu&rjre elg a very inadequate meaning. The former affirms that
iva is not to be referred to the words, " I bow my knees," in ver. 14, but
to what immediately precedes it, namely, " the love of Christ," so that Iva
nXypu&rjre is put for iv ru nXrjpudrjvai. Thus he deduces the following
exposition: "Christ's immense love is conspicuous in this, that even ye
yourselves, although ye were of the Gentiles, have been received into this
universal, boundless, divine kingdom."* To the same purpose Schleusner,
in his Lexicon under nXr\pu\ia, 7 : "In that even ye have been received
into the community of Christians."! But this is an explanation which is
not in harmony either with the construction of the whole prayer, or the
elevation of sentiment which the context requires. "Iva cannot be here
rendered ' so that' or ' inasmuch as,' in eo quod. It is telic, as it is also in
vs. 18 and 16, and is plainly connected with the Apostle's expressed an
nouncement of praying for those to whom he writes. It introduces the
subjects of his prayer, and means ' that, in order that :' " that he would
grant— *Aa* ye may be able— that ye might be filled." To limit its con
nection to the words which immediately precede is unwarranted. And the
mere statement that the party addressed had been admitted into the
* Amor Cbristi immensus oonspicuus est in eo, quod et ipsi vos, licet e gentibus essetis, recopti estis
in universum hoc regnum divinum. In a German translation which he afterwards gives, the words
are: dass ibr aufgenommen seyd in das unermessliche Eeich Gottes.
t In eo, quod etiam vos in coetum Christianornm recepti estis.

106 COMMENTAEY ON THE [Sect. IV.

be filled with all the fulness of God. rrjg yvuoeug dydnnv rov Xpio-
rov, Iva nXrjpuftrjre elg nav rb

Christian church, is quite too feeble to follow the strong expressions relat
ing to the fulness of internal divine life which precede. It would indeed
be such a bathos as cannot possibly be supposed of a writer like St. Paul,
whose climax often rises to the very height of magnificence.
Further, whatever may be the true meaning of the phrase, " all the
fulness of God," it is certain that elg cannot properly be rendered "with."
This is the version of the Syriac, and it is followed by Tyndale, Cranmer,
the Genevan, and our authorised translation. Luther and Seiler use the
same preposition. Grotius also, although he translates elg by " in," ex
plains in the same way : ut impleamini omnibus illis donis quibus Deus
implere homines solet. The objection to this translation is, that the verb
nXrjpbu, to fill, although employed in the New Testament with the geni
tive, dative and accusative, and also in connection with the prepositions iK
and iv, never occurs with elg.
Stier translates the preposition to, and explains the phrase thus :
" Until you be — bis ihr seid — what you as Christ's body can and should be,
the whole fulness of God, that is, fully and entirely a filled (thing) by
God." Compare the note on i. 23, pp. 39, 40. Thus the idea intended to be
conveyed will be : ' That ye may be abundantly supplied with all suitable
divine gifts and graces until you become filled up with God's communica
tions, and thus realize the description before given of his church.'
But there is another meaning of the word " fulness," which is in perfect
harmony with its use elsewhere and also with the context here. It denotes
the rich abundance of divine blessings, the plenitude of gift and favor, the
infinite degree of natural and moral attributes, residing in Christ and God.
Thus we read in John i. 16, " of his fulness (the Word's,) have all we re
ceived, and grace for grace;" in Col. i. 19, "it pleased (the Father) that
in him should all fulness dwell ;" ii. 9, " in him dwelleth all the fulness of
the Godhead bodily." The words under consideration, therefore, may be
translated thus : ' That ye may be filled to (or, in reference to,) the whole
fulness of God :' that is, in accordance, in correspondence with the full ex
cellency of the divine nature and character. This view is given by Storr,
in his valuable article on the word nXrjpUfia :* Ut Ephesii universe imbu-
antur bonis, idque pro omni eo quod est in Deo, i. e. pro omni virtute
divina, pro benignitate, sapientia, potentia divina. To the same purpose
Eadie : " All the fulness of God is all the fulness which God possesses, or
by which he is characterized ; his entire moral excellence and spiritual
perfections." The same idea is briefly expressed by Chrysostom : " to be
filled with all the virtue (excellence, dperrjg,) of which God is full."f
* In his Opuscula Academica, vol. i., p. 169, Tub. 1796. + Horn, vii., ubi sup., p. 48.

CH. III. 20, 21.] EPISTLE TO THE EPHESIANS. 107

20 nXrjpujia rov ¦Seov. Tw de Now unto him that is able to do 20
dwapevu vnep ndvra noirjoai exceeding abundantly above all that
vnepeKnepiooov uv alrovpe&a fj we ask or think, according to the
voovjiev, Kara rrjv dvvap.iv rrjv power that worketh in us, unto him 21
21 ivepyovjievrjv iv f)p2v, avru r) be glory in the church by Christ
dol-a ev ry iKKXrjoia iv Xpioru Jesus, throughout all ages, world
'Itjoov elg ndoag rag yevedg rov without end. Amen.
aluvog ruv aluvuv dp,rjv.

20, 21. The form of the doxology in these two verses corresponds with
the elevated language and sentiment of the prayer which precedes it, and
particularly its conclusion.- The terms are evidently selected in order
suitably to express the intensity of the feeling which prompted the thanks
giving. See vnep ndvra and vnepeKnepiooov, and with the latter word com
pare 1 Thess. iii. 10, v. 13. The language in 2 Cor. iv. 17, affords another
very striking instance of the author's intensive language. — " According to
the power that worketh in us :" These words are best understood in con
nection with the verb " to do." God's ability to act vastly beyond all that
the human mind can pray for or ever conceive of, is in accordance with
that divine favor which shows itself active in us.
Some ancient manuscripts and versions connect the clauses, " in the
church — in Christ - Jesus," by the copulative ; others place the latter
before the former ; and one authority omits the latter entirely. But there
is no sufficient reason to suspect the correctness of the received text. — " By-
Christ Jesus :" As the Greek is iv Xpioru 'Itjoov as before it is iv ry
iKKXrjoia, several of the German expositors connect the phrase thus : ' in
the church which is in Christ Jesus.' Eadie objects to this, that " a second
ry is wanting." But the addition of this article is not absolutely neces
sary in order to sustain such a sense. He says, also, that " the second
clause has no immediate union with the one before it." This is mere as
sertion which, of course, would be denied by the advocates of the other
view. Against the sense of " by" or ' through Christ,' which is sanctioned by
weighty authorities, both ancient and modern, the same author objects that
" such a translation is not in accordance with the meaning of the preposi
tion." This, again, is merely unsupported assertion, at variance with the
meaning of iv in such places as Matt. ix. 34, Acts iii. 25, iv. 9, 10, 1 Cor.
iii. 13, and many others. The last words, expressive of eternity, contain
an additional illustration of the Apostle's use of intensive language.

108 COMMENTARY ON THE [Sect. V.

SECTION V.
Chap. IV. 1-16.
EXHORTATION TO CHRISTIAN CHARACTER, FO0NDED ON CHRISTIAN MOTIVES
TO UNITY.
IV. I therefore, the prisoner of the HapaKaXu ovv vpidg ir/u IV.
Lord, beseech you that ye walk 6 deojiiog iv Kvpiu, d^iug nepi-
worthy of the vocation wherewith narrjoai rrjg KXrjoeug fjg iKXrj-
2 ye are called, with all lowliness #77-7-6, juera ndorjg raneivocppoav- 2
and meekness, with longsuffering, vrjg Kal npabrrjrog, p,erd fiaKpo-
forbearing one another in love; ¦Qvpiag, dvexopevoi dXXrjXuv iv
3 endeavouring to keep the unity of dydny, onovddZfivreg rnpelv rrjv 3
the Spirit in the bond of peace, evornra rov nvevparog iv ru

1-3. The above punctuation from Hahn, is that which is most gene
rally preferred. It gives a clear and distinct meaning to the several
clauses, and makes the first three verses a complete sentence. Olshausen's
objections are of little or no weight. — "In the Lord," according to its
usual meaning, denotes the author's spiritual union with Christ. — " Voca
tion" or calling : Both here and in i. 18, Eadie explains the word of " the
summons" itself. So also Robinson in his Lexicon. I cannot but regard
the idea of Christian state and condition as in general better adapted to
the context in most of the places where the word occurs. See Heb. iii. 1,
and note p. 53. — " Walk worthy of the calling." Elsewhere the Apostle
varies his phraseology to express the same thought. In Phil. i. 27, it is
"worthy (dl-iug) of the Gospel;" in Col. i. 10, "walk worthy of the
Lord ;'' and in 1 Thess. ii. 12, " worthy of God who hath called you."
In dvexop-evoi and onovdafrvreg we have instances of the nominative,
where the nice grammatical construction would seem to require the accu-
. sative in order to agree with vfiag which precedes. Compare the remarks
on iii. 18, p. 103. — "Unity of the Spirit:" Many commentators explain
the word Spirit here of Christian temper and character. They regard the
whole clause as relating to internal unity of general views and feelings,
animi studiorumque consensus, as Koppe expresses it. But, as Stier well
remarks, the general linguistic usage of the New Testament, and particu
larly that of St. Paul as shown especially in this Epistle, is opposed to
such a view. The Spirit is the Spirit of God, communicated from and by
Christ, and the unity of the Spirit is that state of union and communion

Ch. IV. 1-5.] EPISTLE TO THE EPHESIANS. 109

4 ovvdeofiu rrjg elprjvrjg. "Ev There is one body and one Spirit, 4
oufia koi ev nvevfia, Ka&ug Kal even as ye are called in one hope
iKXrf&rjre iv fiiq, iXnidt rrjg kXtj- of your calling ; one Lord, one 5
5 oeug vfiuv elg Kipiog, fiia

with each other and with God, which the influence of the Holy Spirit so
conveyed produces, continues and perfects. — " In the bond of peace :" 'Ev
may be translated by. The genitive is that of apposition. Peace is itself
the bond. A peaceful, quiet, and loving disposition is that which tends to
promote unity.
4-6. Koppe, adhering to the view which he had just given, ex
plains the word Spirit of internal unity, idem etiam animorum sensus.
Others suppose the Apostle to represent the church as consisting of
one body and one soul, in accordance with the figure in verse 13, of a
full-grown man, both physically and spiritually. But although the word
body is often used to designate the church, the term soul is never so em
ployed. And, moreover, the connection is decidedly in favor of the same
meaning as has just been given in verse 3. The one Spirit, the one Lord,
and the one God evidently relate to the Trinity. The one body is the
church ; the one Spirit is the Holy Ghost. It may be that St. Paul has
his mind on the figure just mentioned, and may therefore intend to repre
sent the Spirit as the soul of the church, by whose promptings and opera
tions it is sustained, increased and perpetuated. Compare 1 Cor. xii. 11,
where, after speaking of various gifts communicated to various members,
the Apostle adds : " All these worketh that one and the self-same Spirit,
dividing to every man severally as he will."
This view of the meaning of " one Spirit," as well as other considera
tions, is inconsistent with the hortatory form in which some expositors
have arranged these expressions. A substantive verb must be understood,
and,supplying the ellipsis with the imperative, they have given this inter
pretation : " Let there be one body and one spirit," &c. But the subse
quent verses, which are evidently connected both grammatically and in
subject, do not admit this construction. We cannot say ' let there be one
Lord, one God,' &c. Neither can we, without great improbability and in
consistency, introduce the imperative before the words " one body and one
spirit," and the indicative before the following nouns in the same construc
tion. The ellipsis can only be supplied by the latter mood : ' (There is)
one body,' &c. The author designates the main points of Christian doc
trinal unity. It is as if he had said : ' The whole system tends to union.
We are united in one body ; are animated and governed by one Spirit ;
we have embraced the Gospel with the same hope ; we have all one and
the same Lord, one and the same faith, one and the same baptism, one and
the same God and universal Father of his Church.'

110 COMMENTARY ON THE [Sect. V.

6 faith, one baptism, one God and nlong, Sv pdnriOfia' elg ¦debg 6
Father of all, who is above all, and Kal narfjp ndvruv, 6 inl ndvruv
Kal did ndvruv Kal iv ndoiv.

" In one hope of your calling :" 'Ev expresses the state in which they
were as exercising or having hope. The word " calling" here may be in
tended to denote the act, " the summons" of God, or the condition in which
Christian men are placed. The " hope" is doubtless subjective, referring
to the encouraging principle of the true Christian, and yet the Apostle may
intend by it to refer to the object of hope, the ultimate glory expected by
the believer, on which the principle itself acts. Compare the use of the
word in Eom. viii. 24. The same may be true of the word " faith" in the
next verse. But its general use is subjective, and this is always the case
elsewhere in this Epistle. See i. 15, ii. 8, iii. 12, 17, iv. 13, vi. 16, 23.
If St. Paul has in view eternal life as the great object of faith, it is cer
tainly the principle of which he directly speaks. While the terms in
connection with which the word is here employed have in general an ob
jective meaning, this will not warrant us in appropriating to it a significa
tion not in harmony with ordinary usage. And, moreover, such a signifi
cation would comprehend also the other points specified, and thus we should
have a word of general application, preceded and followed by other words
expressive of the particulars. The existence of the true principle of living
faith subjectively in the heart of the believer implies or presupposes, of
course, the objects of faith on which it acts. But the term itself, when
used to express this principle, does not denote also the objects themselves.
" One Lord, one faith, one baptism :" This arrangement is entirely
natural. Christ is the Lord. Faith in him and the connected objects is
required as the essential element of divine life, which is only to be derived
from him. Baptism is the initiatory rite of entrance into the church,
whereby true faith is publicly professed, and union with Christ is completed
and sealed. Baptism is mentioned, while other Christian institutions and
even the Lord's Supper are omitted, because it stands out prominently as
the initiative ordinance, like circumcision under the Abrahamic and Mosaic
dispensations. This is also the case in v. 26. It cannot be repeated,
whilst other divinely established institutions and appliances are to be
habitually attended to, as involving means and duties appertaining to the
whole course of Christian life.
There is some doubt respecting the true reading at the end of ver. 6.
The received text has v/iiv, " you ;" but this is at variance with the best
of the ancient manuscripts and versions. The first person rjfiiv is sanc
tioned by some of the later manuscripts, and also by the Syriac version.
Hahn has adopted it; and Griesbach also, although with the mark of
probable spuriousness. The oldest manuscripts and fathers omit the pro-

Ch. IV. 6-8.] EPISTLE TO THE EPHESIANS. HI

7 'Evl dit E/faffTW rjfiuv ido&rj through all, and in you all. But 7
tj X^P1? Kara rb fierpov rrjg unto every one of us is given grace
8 dupeag rov Xpiorov. Alb according to the measure of the
gift of Christ. Wherefore he saith, 8

noun altogether, and therefore I have stricken it out of the above text.
Thus, the language harmonizes with that in Rom. ix. 5, xi. 36. 'Eni
ndvruv, " over all," denotes supremacy ; did, " through," pervading in
fluence ; iv, " in," permanent residence, implying constant and habitual
action. And the connection in which these statements occur shows that
" all" is to be understood of the members of God's church. And thus it
appears that if the pronoun rjfiiv, us, be not genuine as a reading, it is
nevertheless correct as an exposition.
7. " Unto every one:" This corresponds with the language in ver. 16,
" every joint, every part." The grace given is not limited to any class of
persons in Christ's church ; it is given in diversity of character and degree,
to each individual member. — " According to the measure of the gift of
Christ :" That is, the proportion, degree, and particular kind, which he
may think proper to grant to each. Comp. Rom. xii. 3 : ifiepioe fierpov,
"hath dealt," distributed, measured out, "the measure of faith." To
Christ the Spirit was given without measure, in an illimitable degree:
John iii. 34.
8-10. There is considerable difficulty in settling the meaning of these
verses, and in determining the general thought which they are intended to
express, and also its connection both with what precedes and follows.
This is doubtless the chief cause why several modern commentators and
critics are disposed to regard the 9th and 10th as parenthetical, and the
subject of them as merely accessory. But such a view must not be
assumed, and especially of such a writer as St. Paul, who never loses sight
of his subject or introduces irrelevant matter. And no good reason can
be assigned for the opinion. It is true that the thought in the commence
ment of ver. 11 corresponds with that at the end of ver. 8. Still, the con
tents of the two verses are so naturally associated with the topics of the
ascension and triumph stated in the preceding one, as to show that the
author intended to mark a direct and close connection between the pas
sage cited and the remarks that immediately follow.
Olshausen supposes that the quotation is made not " especially to re
present Christ as the dispenser of the gifts, but to prove from the Old Tes
tament itself the universality of the gifts of Christ, and therefore the
equal right of the Gentiles. He has by his redemption bestowed gifts not
on these persons or those, not on the Jews alone, but on men as such, on
the human race. The stress would therefore have to be laid on the last
word ' men,' not on ' he gave gifts' " But such a notion is itself as "far-

112 COMMENTARY ON THE [Sect. V.

When he ascended up on high, he Xeyer dvafidg elg vipog $x[iaX6-

fetched" as some others to which he applies the term. In the immediate
context, the rights and favors bestowed particularly on Gentiles is not the
subject of thought, but rather the harmony of all the appliances of the
Gospel, and their adaptation to promote spiritual union in the one body of
Christ. The point of the quotation and of the use made of it lies rather
in the obtaining and distribution of the gifts alluded to, than in the cir
cumstance that they were not designed exclusively for a certain class of
converts. The appeal as proof to a term so vague in its use as " men,"
and the reference in confirmation of such proof to the phrase " every one
of us," sufficiently show the weakness of such an exposition. The leading
thought in these verses and the connection in which they stand with the
preceding, appear to be as follows. ' It is Christ who, according to his own
wisdom and benevolence, distributes his own various gifts of grace to each.
Thus the Scripture teaches us that, on his glorification and triumph over his
enemies, he received in himself the whole fulness of divine gifts which he
so freely bestows on redeemed men. As his glorification presumes his
previous abasement, we are taught also that it was as the result of deep
humiliation and correspondent exaltation, that he became possessor of
those blessings, in order that he might fill, as he is now doing, the whole
body of his church. And he hath given apostles, prophets, &c.'
" Wherefore he saith :" Or, it saith, for undoubtedly the reference is to
Ps. lxviii. 18. See in Rom. x. 11, "the Scripture saith," xv. 10, "and
again he (or it) saith," immediately after " as it is written," and especially
James iv. 5, 6, " the Scripture saith," followed by the very words here
used, " wherefore he (or it) saith." This method of quoting the Old Testa
ment is often- employed by the Rabbies.* This is sufficient to refute the
opinion of Storr, that the Apostle borrows his quotation from a Christian
hymn which the Ephesians were accustomed to sing, the author of which
had accommodated the Psalm to his purpose.f
The Psalm is in some places quite obscure, and the occasion of its
composition is uncertain. HengstenbergJ is of opinion that it celebrates
the restoration of the ark to its place, or the termination of the war with
the Ammonites, and the taking of Rabbah : See 2 Sam. xi. and xii. 26-31.
He refers to 2 Sam. xi. 11, to show that the ark had been on that occasion
with the Israelitish camp ; and this is the natural inference from the words,
although Eadie proposes another exposition suggested by 2 Sam. vii. 2.
This commentator thinks that " we cannot ascertain" the particular " cam
paign" which the writer has in view. No doubt this is true. Indeed it is
not very probable that he refers to any particular campaign or war. The
* See Surenhuslus, ubi Bup., Thesis ix, p. 8. t Opuscula, vol. iii., p. 810.
% Commentary on the Psalms, Falrbatrn and Thomson's Translation, Edinb., 1S46, vol. ii., p. 8S6.

Ch. IV. 8.] EPISTLE TO THE EPHESIANS. 113

revaev alxfiaXuoiav, Kal eduKe led captivity captive, and gave gifts

Psalm may have been written on the establishment of divine worship at
the settlement of the ark in its elevated position on mount Zion, an ac
count of which is given in 2 Sam. vi. 12-19, and 1 Chron. xv. xvi., 1-6.
It is true that the remainder of the last chapter contains a sacred poem
composed by David as a thanksgiving expressly for this occasion. And
this is urged by Dathe as a reason why the 68th Psalm most probably re
lates to some other event. But such an important religious fact, as the
establishment of God's spiritual promise to David, may certainly have
given rise to more than one effusion of poetic inspiration. Eadie's objec
tion, that " the frequent introduction of martial imagery forbids such a hy
pothesis," is not of much weight, as it was perfectly natural to introduce
such imagery in a song of triumph composed after David had conquered
all his enemies, and was established as monarch of the twelve tribes of
Israel. The general contents of the Psalm agree very well with this theory,
although this has been denied. The expression in ver. 2 (Eng. 1,) is quoted
from Num. x. 35, where it occurs in connection with the advance and pro
gress of the ark. The divine victories are then referred to, from the march
in the desert to the final conquests noted in 2 Sam. v. The general tenor
of the Psalm and the lofty character of its language, accord much better
with this view, than with that which would limit the composition to some
isolated victory. However, the particular occasion which gave rise to the
poem must remain uncertain.
The use which the Apostle makes of the quotation shows that the Psalm
relates to the Messiah. The question may be raised — does it relate to
him exclusively, or is he merely the ultimate object in the view of the Holy
Spirit. The latter theory agrees best with prophetic analogy,* and also-
with the contents of the poem. The overthrow of the enemies of Israel
and the settlement of David as their illustrious monarch, are typical of
the conquests of Christ over the " strong one armed," and his trium
phant ascension to his glorious kingdom in heaven. In vs. 15, 16,
mount Zion is evidently referred to as the lofty hill which God had chosen
as his residence. " This is my rest forever, here will I dwell :" See Ps.
cxxxii. 5, 8, 13, 14. After a poetic description of God's mighty hosts,
the quotation occurs : " Thou hast ascended on high," &c. The Septua
gint translates rrrbs by the participle dval3dg, which the Apostle follows.
So far as the P^afm relates to the immediate occasion which gave rise
to it, this expression may well be understood of Israel's God marching,
in connection with the ark, the symbol of his presence, to the height of
Zion, and there taking possession of his permanent resting place. Heng-
stenbergf asserts that tfiian relates always to heaven, never to mount Zion.
* See the 5th Discourse on Scriptural Prophecy. t TJbi sup., p. 852 ; also in vol. i., p. 117.
8

114 COMMENTARY ON THE [Sect. V.
But this is a mistake. He refers the reader to Ps. vii. 7, xviii. 16, xciii. 4,
cii. 19. But these passages only prove that the word is used for heaven,
which no one denies. Eadie limits his remark, thus : " the word bilai T"
' on high,' in such a connection refers always to heaven." But the ques
tion arises, what is the connection 1 He represents " the pervading idea"
to be this : "that Jehovah had come down for his people's deliverance, had
achieved it, and had left the camp and gone up again to heaven." But this
ideal of the Psalmist's meaning is assumed. While the Hebrew words do
indeed admit such a sense, it cannot be proved that they require this as
their only and necessary signification. Literally translated the word ren
dered " on high" means ' to the height,' and may be interpreted of the hill
¦of God, " the high hill," mentioned in ver. 15, where God vouchsafed to
-dwell. It occurs in Ezek. xvii. 23, xx. 40, and xxxiv. 14, and is there ex
plained by Gesenius and Rosenmueller, of mount Zion, so called, says the
latter writer, on account of its dignity, inasmuch as the ark was placed
there, other mountains being therefore regarded as inferior to it. Heng-
stenberg himself, in his Christology,* takes the same view. Yet those pas
sages may be explained of the mountainous country of Israel, as similar
language is used in Ex. xv. 17, and Isa. lvii. 13. But in Jer. xxxi. 12,
the meaning is too clear to admit of doubt. There we have, " in the
height of Zion," ypB-fti-iSa, and in other places the lofty fortress of Zion is
probably thus designated. Certainly the term is very suitable to denote
¦any elevated eminence, and especially one so distinguished as mount Zion.
That heaven is the fullest sense of the word, needs no proof; and this is the
ultimate elevation intended in the Psalm.
" Thou hast led captivity captive :" The word captivity may be re
garded as a personification, as death is often used for him who introduced
and unsparingly inflicts it. Thus to capture captivity itself will be the
most expressive symbol of perfect liberation and triumph, just as the death
•of death would be for life and immortality. Or, it may be simply the
abstract for the concrete captives, like salvation for Saviour in Luke ii. 30,
and election for elect in Rom. xi. 7. See Rev. xiii. 10, alxfiaXuoiav
ovvdyei, ' gathereth together a captivity,' that is, captives ; also 1 Mace.
xiv. 7, Kal ovvrjyayev alxfiaXuoiav noXXrjv, 'and gathered together a
great captivity,' or, as in the English translation, " a great number of cap
tives." The body of captives thus represented as triumphantly displayed
by their conqueror has often been explained, and particularly in the Latin
church,f in reference to redeemed men, souls supposed to have been liber-
.ated from Hades. But such a view is wholly inadmissible. To make or lead
* Koith'B Translation, vol. iii., pp. 471, 472.
t See Jerome on tho Psalm, Opera, Appondlx to torn, ii., ool. 291 ; also in loc, torn, iv., col. 868, and
torn, v., col. 1054; Hilary, Bishop of Poiotiers, on tho Psalm, in Opera, Edit. Bened., Parts. 1698, col.
201 ; Ambrose In loc. Opera Omnia, Paris. 1589, leaf 588, col. 1, H. ; Gregor. Mag. Opera, Paris. 1680,
torn, iii., eol. 94.

Ch. IV. 8.] EPISTLE TO THE EPHESIANS. 115
captive is the very opposite of to deliver or redeem, and also quite different
from exhibiting such redeemed persons, who cannot, after their redemption
or during their exhibition, be denominated captives. Besides the theory
is wholly unsupported by any scriptural evidence. No doubt the refer
ence in the Epistle is to the powers of hell, " the Devil, sin, and death,"
as De Wette says.* In the words of Bengel, in loc, hie notantur copias
infernales. So Chrysostom in his forcible interrogatory manner : " Of
what captivity does he speak ? That of the Devil. For he took, eXafie,
the tyrant as his captive; I mean the Devil and death, and the curse
and sin."f The same idea is contained in Col. ii. 15: "having spoiled
principalities and powers, he made a show of them openly, triumphing
over them in it," or, ' through himself,' as some authorities read, or which
is preferable to either, 'through him,' meaning Christ. The whole re
presentation in the Psalm is founded on the idea of a celebration of some
national benefit in a public joyous procession, in the course of which the
prisoners taken in battle are led along to grace the victor's triumph. The
conquests of the God of Israel over the foes of his people, and the gifts,
which, having taken in these conquests, he distributed among them, are re
ferred to ; and, under these as symbols, the overthrow by Christ of the
infernal powers and all their allies, and the distribution among his redeemed
ones of the favors thereby secured, are also expressed.
" And gave gifts unto men :" The Hebrew is biaa fiiifDa finjpj, " thou
hast received gifts for men," or ' among men.' So the Septuagint : eXafieg
dbfiara ev dvdpunoig. Some have translated the last Hebrew word by ' in
men,' and explained it of proselytes. See De Wette. The preposition may
very well be rendered ' among,' and the expression may relate to what had
been seized as booty and was to be distributed among the men, those espe
cially who had contributed to produce the triumphant result. Eadie says
that it " often signifies for, on account of," and refers to Gen. xviii. 28, 2 Kings
xiv. 6, Jonah i. 14, Gen. xxix. 18, Lam. ii. 11, and Ezek. iv. 17. Although
some of these references are not satisfactory, as the translation for, on
account of, does not bear the same meaning in them that it does in the
text under consideration, yet the preposition is certainly used in so broad
a sense as to warrant such an interpretation of it in this place. See
Gesenius under a, B. 10. The Septuagint has adhered closely to the
original. But the chief difficulty has been thought to lie in this point, that the
Psalmist's expression is " hast received," while the Apostle employs the
word " he gave." The change of person is unimportant. It has been said
that the Hebrew word translated "received" is employed also in the sense
of giving. See Whitby in loc. He quotes Hos. xiv. 2, adopting the mar
ginal translation, "give good;" also Judg. xiv. 2, 3, which he construes
* Ubi sup, p. 142. + Horn, xi. in Eph. Opera, torn, xi, p. 82.

116 COMMENTARY ON THE [Sect. V.

" give her to me," the authorised version correctly rendering it, " get her
for me." So 1 Kings iii. 24, he translates, "give me a sword," instead of
"bring" or ' get.' His other references to Ex. xviii. 12, and xxv. 2, exhibit
the same want of critical accuracy. All is assumed, and apparently in
order to meet a supposed difficulty. — Others again endeavor to avoid this
difficulty by saying that, as the word is sometimes used of receiving what
is intended to be given away, it conveys both ideas. Thus Stier, agreeing
with Burk: "thou hast received that thou mayest give." Also Eadie:
" The verb seems often to have the peculiar meaning of danda sumere," to
receive what were to be given. " Such," he says, " is the idiomatic usage of
the verb, and the Apostle, as it especially suited his purpose, seizes on the
latter portion of the sense, and renders — he gave." Yet, even on this
supposition, it is necessary to limit St. Paul's application of the meaning
to the latter idea, as it is not pretended that didufii, to give, expresses both.
The Hebrew word, as used in the Psalm, expresses the idea of taking
rather than of receiving. The divine hero is represented as seizing upon
and taking by conquest the spoils of the adversary. Thus they become his
own, and with them are associated unlimited rights, so that he may bestow.
on his followers whatever he pleases. He has, by virtue of his victory,
become universal Lord, and " from his fulness" he " gives gifts unto men."
Thus, as the learned friend to whom this volume is inscribed suggests,
Eadie's sumere would be more properly changed into capere. Inasmuch as
what Hengstenberg says is true, that " the giving presupposes the taking,
and the taking is succeeded by the giving as its consequence ;" it appears
to me that St. Paul designedly changes the word in order the better to
adapt the statement to Christ's giving the gifts of his grace to the various
members of his church. The general sense and application of the quota
tion are in no degree affected thereby. Thus we avoid appending to the
Hebrew word an adjunct meaning, which De Wette and others regard as
arbitrary, and which is certainly neither a necessary nor an ordinary
element of its signification. The language in Acts ii. 33, which has often
been quoted in illustration of these two words in the Psalm and the Epistle,
is exceedingly appropriate, not in reference to the meaning of the Hebrew
word, but to the whole thought of the Psalmist and the Apostle : " Having
received of the Father the promise of the Holy Ghost he hath shed forth .
this." Here Christ is referred to as having both received and dispensed
the gifts of the Spirit. He received " all power" from the Father as the
reward of his conquests over the great enemy.
Lest it should be supposed that the triumphant ascension celebrated in
the Psalm, whether it be to the height of Zion or to Heaven itself, being
affirmed of the God of Israel, must therefore in the Epistle be applied to
Christ merely by way of accommodation ; let it be borne in mind that
Christ in his divine condition before his incarnation, when he was " in the

Ch.IV.9,10.] EPISTLE TO THE EPHESIANS. 117
9 dofiara roig dv&punoig. Td unto men. Now that he ascended, 9
de, dve(3i), ri iariv, el pfj Sri what is it but that he also descend-
Kai Kare/3rj elg rd Karurepa ed first into the lower parts of the
10 fieprj rrjg yrjg ; '0 Kara(3dg, earth? He that descended is the 10

form of God," (Phil. ii. 6,) is himself the God of Israel. Consequently, the
ascension spoken of in the Psalm and in the Epistle is the action of the
same divine being. In the words of Eadie, " the Jehovah of the theocracy
was he who, in the fulness of the time, assumed humanity, and what he did
among his people prior to the incarnation was anticipative of nobler achieve
ments in the nature of man." In connection with this view, the reader is
referred to the note on Heb. i. 10-12, p. 39.
9, 10. "Now that he ascended, what is it," &c. Td de, dvipij, ri ion-
Literally thus : ' But the — he ascended — what is it but that he also de
scended,' &c. ; that is, his ascension implies his previous descent, &c The
article qualifies the whole subject of the quotation. The fact that he has
triumphed over his foes, received and dispensed gifts, in a word, has been
thus glorified, implies, &c. Compare Heb. xii. 27, where, see the note,
pp. 176, 177. In both cases the use of the article and the construction are
identical. It is, therefore, surprising, that Conybeare should translate in
Hebrews, " And this yet once more" &c, and in the Ephesians, " Now
that word he went up" &c. The Apostle does not mean to say that as
cending must imply a previous descent, for this is not a necessary conclu
sion. Enoch and Elijah have already ascended, and all Christians cherish
the hope of ascending, although they never came down from heaven. His
remark might apply to any being whose ordinary sphere of residence is
heaven. Thus it might be said of the angel who appeared to Manoah,
and " ascended in the flame of the altar," (Judg. xiii. 20,) and also of any
other angel sent to announce or accomplish some divine purpose, that his
ascension implied that he had before come down. Much rather may this
be said of Christ, whose coming down from heaven is so plainly declared.
See John vi. 38, 51.
Hpurov is generally considered by the best critics as spurious. The
external evidence is decidedly against it, and I have omitted it in the text.
It is quite unnecessary, as the meaning is of course implied. Several, also,
on similar grounds, reject the word fieprj, but the authority in favor of it is
much stronger, and some of the best editions retain it. Olshausen regards
it as " a gloss which, however, is quite correct, according to the sense."
The important point to be investigated is the meaning of the phrase, " the
lower parts of the earth."
It has been explained by some of the death, and by others of the
burial of Christ. But the words convey no such meaning, and therefore
any discussion respecting it is unnecessary. Neither is it t)rob'n>>1'

4-U„l

118 COMMENTARY ON THE [Shot. V.
same also that ascended up far avrog ion Kal 6 dvafiag vnep-

can be understood of the conception and birth of Christ, on account of the
language in Ps. cxxxix. 15, " I was curiously wrought in the lowest parts
of the earth." For here the human foetus may be poetically and figura
tively represented as formed in secret, apart from human inspection and
knowledge. Indeed the author may have drawn his figure from the de
scription of man's original creation as recorded in Gen. ii. 7 : " The Lord
God formed man of the dust of the ground," or, more literally : ' formed
man dust of the ground.' And a similar association appears in Job i. 21,
with Gen. iii. 19 : " Naked came I out of my mother's womb, and naked
shall I return thither,'' the ground and dust in which his body was to
moulder being regarded as the womb that bare him. Or, in the Psalm,
the particle of comparison may be wanting, as is often the case : See Isa.
liv. 9, Dan. iv. 12 (Eng. 15,) as " with a band of iron and brass," and the
formula, " I live, saith the Lord," for, ' as I live.' But the great body of
interpreters in all ages explain the words in Ephesians, either of the earth
regarded as the lower parts in contradistinction to heaven the high, or else
of the unseen world, the place of the dead before the general resurrection.
In order to form a judgment in relation to these two views, it is necessary
to attend to the following particulars.
The expression, " the lower parts of the earth," is never elsewhere
found in the New Testament, and the comparative form of the adjective
appears in the Septuagint only once, 1 Kings ix. 17, where it is applied to
a town, " Beth-horon the nether," lower. In the superlative it occurs seven
times — namely, in Deut. xxxii. 22, Neh. iv. 13, Ps. lxii. 10, lxxxv. 13,
lxxxvii. 7, cxxxviii. 15, and Lament, iii. 54. The numeration is according
to Breitinger's edition. As the translation of the 'pan tvntinti or pa
it is used only twice, namely, in the first and last places referred to in
the Psalms, and these are in the Hebrew and English the 63d and the 139th.
In the other passages the words connected with it are Hades, or place or
pit. The reference and probable meaning of the expression in the latter
Psalm have already been stated. In the former it denotes the state or
place in which the author's enemies should go after death, and is equiva
lent to that condition of Sheol or Hades, which is reserved for the wicked.
But although these are the only two places where this phrase, rd Karurara
rrjg yrjg, the lowest (parts) of the earth, occurs as the translation of the He
brew words above mentioned ; yet, in Isa. xliv. 23, we have the same
words where the Septuagint translation is &efieXia rrjg yrjg, foundations of
the earth. And the same Hebrew words transposed, and one of them in
connection with some other suitable term, do also occur. See the ori
ginal of the five texts just referred to in the Septuagint ; also Ps. lxxxviii.
7, Ezek. xxvi. 20, xxxi. 14, 16, xxxii. 18, 24. The prayer of Manassfeh

Ch. IV. 10.] EPISTLE TO THE EPHESIANS. 119
dvu ndvruv ruv ovpavuv, iva above all heavens, that he might

contains the supplication, finde KaradiKaoyg fie iv roig Karurdroig rrjg
yrjg, ' and do not condemn me in the lowest (parts) of the earth.' See
Breitinger's Septuagint, Tom. iv., p. 132.
On examining the connection of the above Hebrew words the conclu
sion seems to be that, in some cases, they are merely figurative of deep
distress ; in one they may be used to designate the earth ; but generally
they relate to Sheol or Hades or the place of departed spirits, which are
all equivalent expressions, this condition being represented as if it were a
locality within the earth. To Ps. Ixxxviii. 7, and Lam. iii. 55, the first
remark applies : " The lowest pit," and " the low dungeon," denote a most
distressful condition. The meaning of the phrase in Isa. xliv. 23, may be
regarded as doubtful : "Sing, O ye heavens ; shout, ye lower parts of the
earth ; break forth into singing ye mountains and forests, and every tree
therein." There is an evident antithesis, but it is not certain wherein it
lies. Heaven may be contrasted with earth as is the case in other places ;
for example, inPs. xcyi. 11, " Let the heavens rejoice, and let the earth be
glad :" Isa. xlix. 13, " Sing, 0 heavens, and be joyful, 0 earth ;" and Jer.
Ii. 48, " then the heaven and the earth shall sing." And in favor of this
view, the specification of mountains and forest may be adduced. But, on
the other hand, it may be argued, that these particulars occur after the
general contrast between the heavens as high, and Hades regarded as situ
ated deep within the earth, and that the probability of this view is con
firmed by the language in Matt. xi. 23, "thou which art exalted into
heaven shalt be brought down to hell," Hades.
The last remark above made is sustained by the following passages.
Deut. xxxii. 22 : "A fire shall burn unto the lowest hell ;" that is, deep
into the earth, down to Hades itself; Ps. Ixiii. 10, (Eng. 9:) "shall go
into the lower parts of the earth;" in other words, to the place of the
dead to be punished ; Ps. Ixxxvi. 13 : " Thou hast delivered my soul from
the lowest hell." The Hebrew is Sheol. The whole may be figurative, ex
pressing deliverance from extreme difficulties and danger of death, or it
may mean, ' thou hast saved me from going to the other world.' The
texts in Ezekiel before referred to all belong to the same class, and refer
to the lower world ; for it is evident that " the low, nether parts of the
earth" are identical with " the pit" and " hell," or Sheol. Eadie, indeed,
affirms the contrary : " In Ezekiel, the lower parts of the earth, as the
scenes and symbols of civil desolation, are distinguished from the pit."
A decision on this point is willingly submitted to the judgment of the
careful reader. That the penitent Manasseh deprecates punishment in the
other world is too clear to admit of doubt. The result seems to be, as-
was before said, that most frequently the Hebrew words denote the in-

120 COMMENTARY ON THE [Sect. V.
termediate state or place of the dead, represented as if it were in the
heart of the earth.
Still this does not determine the meaning of the Apostle's language
which, though similar, is not exactly identical. He employs the compara
tive, which, except in a single instance not bearing on the subject, the Sep
tuagint never does. Hence it has been inferred that probably he does not
draw his language from that version. And as the phrase "the lowest
parts of the earth" in two places is either figurative or of doubtful mean
ing, and in the only other in which we find it, (Ps. lxiii. 10,) though it relates
to the place of the dead, it relates to it as the condition to which the
wicked enemies of the writer were to go ; it is argued that the Apostle
would not select this phrase to designate Christ's condition immediately
after death. And as the same word which is translated " lowest parts"
occurs in direct connection with the term Sheol in Hebrew, and Hades in
the Septuagint, it may be asked, why did he not adopt the latter term, es
pecially as it is used of Christ's condition after death, in Acts ii. 27, from
Ps. xvi. 10, " thou wilt not leave my soul in hell," Hades or Sheol. Thus
he might have said, in accordance with Old Testament language, elg rov
Karurarov (or Karurepov) adrjv, ' to the lowest (or lower) Hades.' If it
be objected to this, that such an expression would be susceptible of a sense
that he could not intend to give, namely, a descent into the lowest, most
undesirable portion of the intermediate world, involving thereby the idea of
suffering, which the Saviour's promise to the penitent thief. " this day shalt
thou be with me in Paradise," and his dying exclamation on the cross, " it
is finished," necessarily preclude ; then it may be asked, why did he not
say simply, ' he descended to Hades ]' Those who maintain this to be the
Apostle's meaning may reply that it does not become us to decide against
such a meaning, because we cannot account for St. Paul's adopting this
particular phrase wherein to embody it. And certainly this is true, pro
vided the phrase does really and naturally convey it.
Those commentators, on the other hand, who maintain that it expresses
nothing more than the fact that Christ came down to earth, in other words,
became a man and lived here as other men, say that such is a fair exposi
tion of the phrase. " The lower parts of the earth" is equivalent to ' the
lower parts, the earth,' rrjg yrjg being simply the exegetical genitive.
" The word which expresses the apposition is sometimes placed in the gen
itive, as 2 Cor. v. 5, ' the earnest of the Spirit,' the Spirit which is the
earnest; Rom. viii. 23: Rom. iv. 11, 'the sign of circumcision,' that is,
the sign, to wit, circumcision. (Acts iv. 22, 1 Pet. iii. 7, Col. iii. 24, Rom.
viii. 21, &c, &c.) The same mode of expression occurs in Hebrew."
Thus Eadie in loc. ; and the principle he lays down cannot be questioned,
although the relevancy of all the texts referred to may well be doubted.
According to this view, the earth will be spoken of as low in contradis-

Ch.IV. 10.] EPISTLE TO THE EPHESIANS. 121
tinction to heaven, as in the phraseology, " the heaven above and the earth
beneath :" Ex. xx. 4, Deut. v. 8, Acts ii. 19. The same writer remarks,
too, " that when our Lord speaks himself of his descent and ascension,
heaven and earth are uniformly the termini of comparison. Thus in John
iii. 13, and no less than seven times in the sixth chapter of the same
Gospel." Heaven and earth are no doubt the termini ; but this does not
conflict with the supposition, that the latter terminus may comprehend the
place of departed spirits expressed under the idea of a region below the
earth's surface. In the cases to which he alludes a descent from heaven to
earth is no doubt intended, and yet the language is merely — " came down
from heaven" — or some equivalent expression. And the question may
fairly be raised, if this is all that the Apostle intended by Karurepa fieprj
rrjg yrjg, why did he not employ the same simple language ? Why did he
adopt phraseology which never occurs elsewhere, to convey so plain a
thought as Christ's coming down to earth and living here as a man1?
Moreover, in no other instance where the genitive yrjg occurs in such a
construction can it be regarded as exegetical. We have " depth of earth,"
Matt. xiii. 5, and Mark iv. 5 ; " heart of the earth," Matt. xii. 40 ; " utter
most parts of the earth," 42, with which compare Mark xiii. 27, Acts i. 8 ;
and " caves of the earth," Heb. xi. 38. In all these cases the word con
nected with earth designates some particular part of it. It seems reason
able therefore to put that under consideration in the same category.
Now it is entirely true, as De Wette says, that the words in ver. 10,
" far above all heavens," do not require those in the preceding one to be
explained of parts below the surface of the earth. Yet allowing them to
have this meaning, the antithesis evidently becomes the more striking ;
and perhaps it was with this view that the Apostle selected this particular
phraseology, founded on, though not exactly identical with the Old Testa
ment language. The context favors this interpretation. As the Devil
and powers of darkness constitute the captivity, it was natural that St.
Paul should speak of Christ's descent into that world of death, in which
Satan seems to be allowed to triumph.
The conclusion then appears to be, that the Apostle's phrase expresses
Christ's descent into Hades, and not simply his coming to earth and ap
pearing in human nature. This condition of the soul in the other world,
which is a necessary consequence of death to ordinary humanity in its
present state, is, when thus considered, a condition of humiliation, and the
Redeemer's triumph begins with his resurrection, as the Scripture uni
formly represents it; See Ps. ii. 7, Acts xiii. 33, Heb. i. 5, v. 5. The
language, " it is finished" in John xix. 30, relates to his sufferings and the
atonement made thereby. Yet, either of the above interpretations may
be regarded as involving the same general idea. According to the one,
his incarnation implies not only his descent from heaven, his birth, human

122 COMMENTARY ON THE [Sect. V.

life and death, but also the transition of his soul to the place to which other
souls go after separation from the body. Such is the necessary condition
of humanity since the fall, and to this condition he voluntarily subjected
himself, and this is the ultimate point of his humiliation. According to
the other view the departure of his soul after dissolution to the place of
disembodied spirits, presumes his previous death, life, birth, and descent
from heaven. In either case the demands of the context are satisfactorily
met. In ver. 10 the clause, "far above all heavens" is evidently antithetic to
that in the preceding verse just commented on. It expresses the glorious
condition of our Lord as the exalted Messiah, elevated. above the universe,
and having all created things subjected to him. It is illustrated by Matt.
xxviii. 18, " all power is given unto me in heaven and in earth;" Eph. i.
20, 22, " set him far above all," &c. ; Heb. iv. 14, " we have a great high
priest who is passed through" (not " into," for the preposition is did,) " the
heavens ;" vii. 26, " made higher than the heavens." The language in Ps.
Ivii. 11, may also be adduced as similar: "Be thou exalted, 0 God,
above the heavens." The expression " all heavens" may be explained by
reference to the Jewish view of three or seven heavens. But it does not
compel the reader who regards the Epistle as inspired, to admit the doc
trine of a plurality of heavens. The divine author may adopt the current
phraseology of the day both here and elsewhere, to express the idea of most
exalted distinction and universal supremacy. Still, there is no solid reason
for denying that there are various heavenly localities, since the Scripture
gives us reason to believe that the state of future glorification will be
diversified, and adapted to the moral and religious character of the indi
vidual who may be admitted to enjoy it. The plural form in the New
Testament seems to have originated in such language as we find in Deut.
x. 14, " behold the heaven and the heaven of heavens is the Lord's,"
from which most probably subsequent language in the Old Testament is
borrowed : Comp. 1 Kings viii. 27, Ps. Ixviii. 33, cxlviii. 4. Yet such
language may well be regarded simply as a strong superlative.
" That he might fill all things :" The marginal reading in the first edi
tion of the authorised version is " fulfil," and this is sanctioned by Tyndale,
Cranmer, and the Geneva translation. The supposition that the word re
lates to the fulfilment of prophecy, or to the complete accomplishment of
Christ's mediatorial work, is so entirely inconsistent with or unsustained by
the context, that any refutation of such views is unnecessary. Koppe re
gards it as expressive of the complete and universal establishment of Christ's
kingdom. It implies the ubiquity of Christ, and may comprehend the
universality of his presence and influence over all created beings in Heaven,
Earth, and Hades. In honor of Jesus " every knee shall bow of things in
heaven, and things in earth, and under the earth, and every tongue shall con-

Ch. IV. 11.] EPISTLE TO THE EPHESIANS. 123

1 1 nXvpuon ra ndvra. Kal avrbg fill all things. Andhegavesome.il
eduKe rovg fiev dnooroXovg, rovg apostles ; and some, prophets ; and

fess that Jesus Christ is Lord, to the glory of God the Father :" Phil. ii.
10, 11. But undoubtedly the leading thought is that Christ fills his whole
church with all necessary gifts and graces, resulting from his habitual con
nection with it, and the consequent union of both. It is therefore a devel
opment of the Psalmist's language : " That the Lord God might dwell
among them."
11. " And he gave :" The preceding context, especially vs. 8, 9, clearly
shows, that eduKe cannot be limited to the sense of appointed. The
Apostle speaks of donations presented by Christ to his church ; donations,
the right and ability to present which he had procured. That the minis
terial offices immediately afterwards enumerated are of his appointment
and institution, and intended to advance the growth and perfection of his
church, is of course true ; but they are here represented as gifts, and this
is the point which the author intends to impress. In order to benefit his
church, the once deeply humiliated and now most gloriously elevated Jesus,
the king Messiah, the Lord of the universe, hath of his bounty freely given
to his church such functions, manifestly existing in certain distinguished
members thereof, as are requisite to its well-being, its perpetuity, and ulti
mate perfection.- It may be with the view of impressing the idea that all
these are gifts of the glorified Redeemer that the Apostle employs the
phrase avrbg eduKe and not simply eduKe. This view of the emphatic
character of the pronoun appears in the translations of Tyndale and Cran-
mer : " And the very same made some apostles," &c. With the verb
compare i. 22, " gave him to be head over all things to the church."
The words here used denote the persons who sustained the official
characters implied, though the chief reference undoubtedly is, to the charac
ters themselves. Still, the concrete expression rather than the abstract
may be employed, in order to intimate that even the persons themselves
who duly exercise their respective functions, are given by Christ to his
church for its advancement and welfare. The terms adopted by St. Paul
do not mark distinct orders or grades of ministerial character and author
ity in the Christian church, so that the class designated by one appellation
is necessarily different from that designated by one of the others. It is
certain that an apostle may have been also any one or all of the other
named functionaries ; and any one of the others may have combined the
qualifications and offices of the rest. Neither parity nor diversity of min
isterial grades can be predicated on this text. The reader will do well to
note what is said in relation to it by the master spirit of the Church of
England on this point, although some of his language needs modification.
Certainly it 'is an imperfect view of what is comprised within some of these

124 COMMENTAEY ON THE [Sect. V.
some, evangelists ; and some, pas- de npocprjrag, rovg de evayyeXio-
rdg, roitg de noifievag Kal didaa-

offices, to limit them to " gifts of instruction." But it is perfectly true that
".we are not to learn from" this passage, or the parallel one in 1 Cor. xii.
28, on which also he remarks, " but out of other parts of holy Scripture,
what orders of ecclesiastical persons there ought to be in the church of
Christ."* Still, the terms employed are not without a definite signification.
The original apostles were the twelve chosen directly by our Lord
himself while exercising his ministry. After the ascension, Matthias was
divinely chosen to fill the vacancy occasioned by the fall of Judas. Sub
sequently St. Paul was chosen. We read also of Barnabas as an apostle :
Acts xiv. 4, 14, with which compare 1 Cor. ix. 6. And most probably the
name was borne by others than those above noted. See Rev. ii. 2, Rom.
xvi. 7, 2 Cor. viii. 23, Phil. ii. 25. The word implies dignity in the mes
senger whom it designates as sent, and is therefore applied to our Lord
himself in Heb. iii. 1. Here it is used of the most honorable ecclesiastical
character in the early Christian church. That it was our Lord's intention
to perpetuate the number twelve in the subsequent periods of his Church
— that, as a punishment for unchristian conduct, this class of functionaries
was immediately withdrawn after the lifetime of the last of the original
college — that in our own age the order and number have been revived by
special divine interposition, apostles and prophets having been raised up
immediately by divine direction — and that the same extraordinary sug
gestion and guidance have restored the true and acceptable worship — are
propositions maintained by a Christian community of the present day,
which have not been satisfactorily proved, f Indeed they require miracu
lous evidence, clear, open and undeniably exhibited to the body of men,
who are called on to yield assent to the statements and to connect them
selves with the community professing them.
" Prophets" were divinely inspired teachers and next in dignity, charac
ter and usefulness to apostles. Hence, with the exception of Luke xi. 49,
they are placed second wherever the two words occur in immediate con
nection. See I Cor. xii. 28, 29, Eph. iii. 5, iv. 11, Rev. xviii. 20; also the
note on ii. 20, p. 74.
" Evangelists," as the name implies, were preachers of the Gospel.
* Hooker's Ecclesiastical Polity, Book v, seot. 78, vol. ii, p. 446, Oxford, 1798.
t For a statement and defence of these views, the reader is referred to the following publications :
A Manual or Summary of the Special Objects of Faith and Hopo in the present times. For tho use
of the Catholic Churches in England : London, 1848. Eoadings upon the Liturgy and other divine
Offices of the Church : London, 1851, pp. 176, 180, 822, 54S, 558. Eeasons for believing that the Lord
has restored to the Churoh Apostles and Prophets, by a Clergyman : London, 1S52. The true Consti
tution of the Church, and its Restoration, by the Eev. William W. Andrews, 1854. Apostles given,
lost, and restored, 1855. Tho two last productions are published by John Moffet, 82 Nassau Street,
New York.

Ch.IV.12.] EPISTLE TO THE EPHESIANS. 125

12 KaXovg, npbg rov Karapnofibv tors and teachers ; for the perfect- 12

The title, is given to Philip in Acts xxi. 8, who is there mentioned as one
of the seven deacons, and who we know travelled about " and preached
Christ :" See Acts viii. 5, 6, 12, 13, 26-40. Timothy also is told to " do
the work of an evangelist," in immediate connection with the exhortation
to " preach the word :" 2 Tim. iv. 5. These are the only places in which
the term occurs in the New Testament.
"Pastors and teachers" were ministers of the word, and probably in
most cases were settled over some particular congregation. The latter
name may be in some respects more comprehensive than the former.
Teachers may in certain cases be pastors, shepherds of flocks, attending to
their various spiritual interests, and in others merely instructors in Chris
tian doctrine. The union of the two in general as one class, to which either
designation might in some degree apply, seems to be intimated by the
construction of the Greek, which places before each of the preceding nouns
the same article which qualifies these two. In 1 Tim. iii. 2, it is required
as a qualification of the inioKonog, that he be " apt to teach," didaKriKog.
The term pastor or shepherd implies direction, government, as well as at
tention and care ; and so it is frequently employed in the Old Testament
and in other ancient writings. A striking instance of this use occurs in
Jer. xxiii., where the pastors or shepherds spoken of are the civil rulers,
and contradistinguished from the priests and prophets. Compare with the
preceding chapter, verses 1, 2, 4, and see also 9, 11, &c.
12. To an ordinary reader this verse, as translated and pointed in our
English Bibles, appears to need little if any elucidation. The advance
ment of Christians to perfection, the work of the ministerial office, and the
gradual edification of the Christian church, seem to be the ideas which, in
this order, the Apostle intends to express. And yet the thoughtful reader
of the translation would naturally ask, why did he not place the clause re
lating to ministerial labors before that about perfecting the saints, inasmuch
as such labor is designed to promote this result ? And a mere glance at
the Greek, must immediately suggest a doubt, whether such can be his
meaning. The first clause is introduced with npog and the noun governed
by it has the article, while both the others have elg, and the two nouns of
the one are without the article, and also the former noun of the other.
Why this variation in the form of the clauses, if they were intended to be
parallel in construction and general meaning ]
Before attempting to determine the connection of the respective clauses,
it may be proper to settle the meaning of the words employed. Karapno-
fibg expresses the putting a thing in a good condition, fitting it for its
design and use; and, as applied to persons, the making them dpnoi, fully
prepared and qualified for their intended position: See 2 Tim. iii. 17,

126 COMMENTARY ON THE [Sect. V.
ing of the saints, for the work of ruv dyiuv elg epyov diaKOviag,

" that the man of God may be perfect, apnog, thoroughly furnished unto
all good works." Compare the meaning of the verb in Luke vi. 40, 1 Cor.
i. 10, 2 Cor. xiii. 11, Heb. xiii. 21, 1 Pet. v. 10. It might properly be
used therefore either in reference to complete preparation for services in
the church on earth, or for the participation in its employments and enjoy
ment of its happiness in its future state of glory. "Epyov may denote
work in general or ministerial labor in particular. The former meaning
needs no confirmation. In reference to the latter it occurs in 1 Tim. iii.
1, and the term ipydrai, " laborers, workmen," is several times applied to
the ministry : See 1 Tim. v. 18, 2 Tim. ii. 15. The next word diaKovia,
is also susceptible of a similar general or specific meaning. In the former
sense it is used of Martha's " much serving" in Luke x. 40. Compare 1
Cor. xvi. 15, 2 Tim. iv. 11. And in reference to general useful employ
ments as ministrations of Christians, it occurs in 1 Cor. xii. 5, where the
context shows that it cannot be explained either of different orders of the
Christian ministry, or limited to proper ministerial acts. Compare also
Acts xi. 29. In Acts i. 17, 25, xx. 24, it appears to designate the minis
terial office ; and so most probably in 2 Cor. iii. 8, 9. It is certainly so
used in iv. 1, with which compare ver. 7, and in v. 18. See also Col. iv.
17, and 1 Tim. i. 12. Conybeare translates the clause : " To labor in
their appointed service." His very laconic note : "AiaKoviag does not
mean ' the ministry,' " needs some exposition. " The edifying of the body
of Christ" is equivalent to the strengthening, progressive and permanent
increase both in numbers and character, of the church.
It appears, then, that the first and second clauses in the English trans
lation, as marked by the usual punctuation, are susceptible of two mean
ings. The perfecting may denote preparation for ministrations here, and
these ministrations may be either ordinary Christian services of good
works in general,* or functional services of the ministry properly so
called ; or again, the perfecting may relate to preparation for further glory.
As the Apostle has just been speaking of ministerial gifts and func
tions committed by Christ to certain persons of spiritual distinction in his
church, it would seem natural to understand the first clause as referring to
the great object and end of such donation, namely, to perfect the saints,
the members of the church, so as to qualify them for ultimate happiness.
And it would also seem natural to understand the second clause of proper
ministerial labors tending to this result. But to this view the construction
offers a serious difficulty. The natural arrangement in this case would
have been that the second should precede the first, and some commenta-
* Such is the idea conveyed by the translation of Tyndalo: "That tho sainctes might have all
thinges necessario to worke and minister with all, to the edifyinge of tho body of Christ."
7

Ch. IV. 12.] EPISTLE TO THE EPHESIANS. 127
elg olKodofirjv rov oufiarog tw the ministry, for the edifying of

tors have, therefore, in their exposition, made this transposition, as if the
words ran: ' He gave, &c, for the work of the ministry, with a view to
produce the perfecting of the saints.' Those who explain the verse differ
ently object to such a liberty as unwarranted. And as the last clause
would, on this supposition, be of the same nature and general meaning as
the. first, the objection before stated, from the use of a different preposi
tion, and from the absence of the article, is often urged. In reply, it is
said, and very truly, that St. Paul often changes his prepositions in the
same construction, without any perceptible change of meaning ; and
Rom. iii. 30, v. 10, 2 Cor. iii. 11, are appealed to as proof of the remark.
A construction has been proposed which would divide the whole verse
into two clauses, and explain the former thus : ' For the full preparation
of the saints for the ministerial work ;' that, namely, which appertains to
the sacred office. But this is exceedingly improbable. Surely the author
cannot mean to say that apostles, prophets, evangelists, pastors and teach
ers, were given by Christ to his church, in order to prepare Christians for
official labors. This view is quite too limited, both for the meaning of the
words and the general character of the context. The direct intention of
their appointment was to convert the world and to edify the church, not
to prepare men for the ministry, however expedient it may be that some
individuals among them shall devote themselves to this avocation. Be
sides, the phrase, " of the saints," ruv ayiuv, comprehends Christians in
general. Olshausen considers the two latter portions of the verse as sub
divisions of the preceding one, and explains the whole thus : " For the
perfecting of the saints, and indeed partly in reference to those who are
furnished with gifts of teaching for the execution of the office, and partly
in reference to the hearers, for the edification of the church." His meaning
appears to be this, that the ministerial functions were given for general
advancement and perfection, one part of which consists in preparing men
for ministerial duties, and the other in building up the church. But the
latter is identical with the advancement and perfection, of which the for
mer is no part, but only a means to produce it. It may be most natural
to regard these latter portions as dependent on the first, but not so as to
give the incongruous thought, that Christians may be prepared to become
official instructors.
Without venturing to determine the meaning of a verse with regard
to the exposition of which the best commentators both ancient and mod
ern have differed, I will merely add, that if it be allowable to regard the
clause, elg epyov diaKoviag, as the expression of the means and instrumen
talities by which the KarapriOfibg ruv dyluv is to be effected, and conse
quently as preceding the latter phrase in the order of thought ; then, in

128 COMMENTAEY ON THE [Sect. V.

13 the body of Christ : till we all come Xpiorov- fiexpi Karavrrjoufiev 13
in the unity of the faith, and of the ol ndvreg elg rrjv ivorrjra rrjg

strict agreement with the context, it will relate to the official work of the
Christian ministry, and the following clause will express the same general
thought as the first words of the verse. The change of the preposition
cannot be regarded as of much importance. But if this transposition is
not allowable, and the whole verse must be resolved into two clauses, then
the most probable meaning of this and the preceding one is as follows :
' Christ hath presented to his church various ministerial functionaries en- •
dowed with their respective gifts, in order to promote the perfect Chris
tian condition of its members in all the labors wherein they may minister
to the wants of their fellow men, and that thus, each in his own sphere,
making his own gifts available to the general good, may build up, that is,
strengthen and perfect the body of Christ.'
13. " Till," &c. This verse expresses the ultimate result which the pre
viously mentioned instrumentality and appliances are intended to produce.
The ministerial office and its functions must continue until a certain definite
state of things, afterwards expressed, is attained. The Apostle presents this
to his readers as an encouragement to patient and humble submission,
and also to unanimity and firm adherence to the truth.
" We all come :" This is not to be explained of all men absolutely,
nor in reference to the two leading divisions of the race into Jews and Gen
tiles. The author refers to Christians, composed as they were of converts
from Heathenism and Judaism, and thus forming one associated body. It
has been questioned whether he is speaking of the perfect character of each
individual or of the church as a whole. But the inquiry is useless, for the
two things are necessarily conjoined, and in their actual attainment form
one. The perfection of the whole body implies that of each member;
and, as the number of such members increases, the growth of the body
advances towards perfection. The word translated " come" is employed
in reference to reaching some desired position or attaining a much valued
object: See Acts xxvi. 7, Phil. iii. 11, and 2 Mace. iv. 24. And the omis
sion of dv, a particle which would intimate limitation or doubt, implies the
certainty of the result. It is not : ' till we all may perhaps reach ;' but,
'till we all do actually reach.'*
It may be questioned whether the following words should be rendered,
as in our translation, " in the unity — unto," &c. ; or, ' to the unity — to "a
perfect man — to the measure,' &c. In each of the three cases the same
preposition elg, is employed, and it is susceptible of either translation, in
or to, unto. Among the older English versions, that of Wiclif has :
* See Buttmann's larger Greek Grammar, translated by Robinson, § 189, 7, and compare Eadie in loo.

Ch.IV.18.] EPISTLE TO THE EPHESIANS. 129
nioreug Kal rrjg imyvuoeug rov knowledge of the Son of God, unto
vlbv rov Seov, elg dvdpa reXeiov, a perfect man, unto the measure of

" Into unyte of feith — in to a perfigt man — after the mesure," &c. ; of
Cranmer : " to unitye — unto a parfayete man — unto the measure ;" the
Rheims : " into the unitie — into a perfect man — into the measure ;" the
authorised of 1611 has in the text "in the unitie," and in the margin
" into." It is certainly true that real Christians, of whom the Apostle
speaks, may be said to be in the unity of the faith and knowledge of the
Son. of God, although of course imperfectly. And in this condition, the
Apostle may well speak of their advancement to ultimate perfection, ex
pressed under the figure of a perfect man. All true Christians have
already the same faith, both as respects the objects of belief and the living
principle itself. This is a necessary element of their Christian character.
But, owing to various circumstances, natural properties, education, diver
sified communication of divine grace, it is true that the measure and the-
quality of the faith of individuals differ both in respect to its clear per
ception of truth, and to its purity. And thus also the divine objects on,
which it acts are known and recognised in various degrees according to the
various conditions of the individual. It is therefore in itself equally true
that, admitting the general unity of faith and knowledge as appertaining;
now to all real Christians, St. Paul may still regard perfect unity of both.
as the grand result to be aimed at and expected, when all shall recognise
the great object of faith, the Son of God in his highest dignity. Thus the
preposition elg will have one uniform meaning throughout. It will designate
the terminus ad quem, and be rendered in each of the three cases by to or
unto. This is undoubtedly the most natural view of the whole passage.
As I have just said, all true Christians may, in an inferior sense, be said to-
be at present united in' faith. But here the reference is to a universal
harmony of faith, both objectively as regards the great and leading points;
of Christian doctrine and their practical bearing, and also subjectively as
regards the reality of the influence of faith on the mind and heart of each,
believer. Such a unity is not inconsistent with different degrees of objec
tive knowledge and of faith's subjective influence. Unity of knowledge of
recognition of the Son of God is quite compatible with different measures-
of acquaintance with divine truth, especially in its minuter and more sub
sidiary details. For such a unity it is enough that all shall know and
rightly appreciate the leading doctrines of the Saviour's system, and prac
tically experience such faith and knowledge to be promotive of their ever
lasting happiness. Such a spiritual state of faith and knowledge is further
described under the figure of " a perfect man."
Stier affirms, with that positiveness which often appears in his com
mentary, that the genitive " of the Son of God, can only be that of the
9

130 COMMENTARY ON THE [Sect. V.
the stature of the fulness of Christ : elg fierpov rjXiKiag rov nXrjpu-

subject," the faith and the knowledge which were possessed by the Saviour
himself. He refers for illustration to iii. 12, and Gal. ii. 20, which however
are by no means satisfactory. His exposition is as follows : " Till we all
in equal unity have the same faith and the same knowledge both in living
unity, which faith and which knowledge the Son of God himself possessed
in the flesh. That is," (as he proceeds in a mystical vein not unusual
with him,) " till we, the whole church, become one Son of God."
"Unto a perfect man:" The word perfect, which is synonymous with
spiritual, and is set in contradistinction to a babe, an imperfect, weak, and
even carnal Christian, (see 1 Cor. ii. 6, 15, iii. 1-4, Heb. v. 13, 14,) ex
presses maturity of growth both in Christian faith and knowledge. In an
inferior sense it is used of holy men in the present state, of Noah and
Abraham in Gen. vi. 9, xvii. 1. It is also affirmed of Jacob in Gen. xxv. 27,
where the Hebrew word translated " plaiu" is radically the same as that
employed of the other two patriarchs, and should be rendered, perfect.'1'
In the sermon on the mount, perfection is held up as the elevated standard
of Christian character : Matt. v. 48. The figure of a perfect man, one
grown to maturity both in mind and body, and well developed in both the
elements of his nature, is a beautiful illustration of union, harmony,
strength and general excellence. The next clause expresses the same
thought. " To the measure of the stature of the fulness of Christ." — In this phrase
some commentators adopt the word age as the translation of rjXiKiag in pre
ference to stature. The older English versions of Wiclif, Tyndale, Cranmer,
the Geneva, and Rheims, all employ this term, and the authorised places
it in the margin. The original admits of either meaning, and either conveys
the same general idea and agrees very well with the context, although the
illustration in ver. 16. is more naturally explained of growth in person
than in age. The term " fulness" is not to be explained as if it were an
adjective, and translated with rjXiKiag, the full stature (or age) of Christ.
It is true that nouns in the genitive often have the adjective meaning, as, for in
stance, in James i. 23, 25, " natural face — forgetful hearer," where the Greek
is rb npbounov rrjg yeveoeug — aKpoarrjg imXrjafiovrjg. But nXfjpujia, al
though occurring several times in connection with Christ, is never so
•employed. Neither can it be understood, according to Storr's view,f of
the church, as in i. 23, because it would still remain to be determined what
state and period of the church are intended. To reach the measure of the
•stature or age of the church is quite an indefinite representation, whereas
* See note 104 in my Companion to Genesis, p. 296.
t Opusoula, vol. i., pp. 159, 160.

Ch.IV.14.] EPISTLE TO THE EPHESIANS. 131
14 fiarog rov Xpiorov, iva firjKen that we henceforth be no more chil- 14
ufiev vrjmoi, KXvduvi^bfievoi Kal dren, tossed to and fro, and carried
nepi(bep6fievoi navrl dvejiu rrjg about with every wind of doctrine,
didaOKaXiag, iv rq Kvfieia ruv by the sleight of men, and cunning
dv&punuv, iv navovpyia npbg craftiness, whereby they lie in wait

the very circumstance of stating a terminus in this way shows that some
definite condition is intended. — The fulness may denote rather that pleni
tude of gifts and grace which Christ imparts to his church, as the word is
used in John i. 16, " of his fulness we have all received ;" or it may express
that filled condition which a communication of that plenitude produces. The
stature of the fulness or of the filled condition is equivalent to that full
spiritual growth which will be attained when Christ shall have imparted
" his fulness" in the greatest degree. So long as this communication con
tinues, will his spiritual body be growing and acquiring increased degrees
of stature, strength and perfection. When the point of culmination shall
be reached is beyond the ken of human knowledge. Indeed the church
may ever be advancing towards it even in the unlimited boundlessness of
eternity, "growing up into him the head," and stretching onward towards
the perfection of the " Father in heaven." And yet there may and doubt
less will come a period in time, when such a spiritual growth shall have
been attained as may justify her in appropriating to herself a claim to the
Apostle's description, and she may be said to have become this full grown
and perfect man, and to have attained that complete stature or age which
is produced by a reception of Christ's fulness. This view, perhaps, may
aid in answering the inquiry which has often been made, whether St. Paul
is speaking here of a state of the church's growth and perfection attainable
on earth or in the future state of felicity. His language may well be ap
plied to the former, and the very next verse shows that he intended it to
be thus applied ; and yet, in its fullest meaning, it must be interpreted of
the latter.
14. This verse is antithetic to the former. The weak and imperfect state
of vacillation and incertitude, of exposure to error or folly, which charac
terizes a condition of childhood, is to be abandoned. Competent faith and
knowledge, with firmness in adhering to the truth, are required of the con
sistent Christian. — KXvduvitffievoi Kal nepi<j>ep6fievoi- The former term
is taken from the action of the waves, and may be rendered, ' tossed
about,' or (which expresses the result of such tossing,) ' fluctuating ;' the
latter from that of the wind, means, ' whirled about.'— KvfSeia, which pro
perly means, ' dice-playing,' is, by a very natural transition from gambling,
employed in the sense of 'cheating attempts, cunning trickery.' The
Rabbies had introduced the word into their dialect, and employed it in
connection with rapine, dishonesty, and general unworthiness of character.

132 COMMENTARY ON THE [Sect. V.

15 to deceive ; but, speaking the truth rrjv fie&odeiav rrjg nXdvrjg' dXrj- 15
in love, may grow up into him in ftevovreg de iv dydnv avifjaufiev
all things, which is the head, even elg avrov ra ndvra, Sg iariv rj
See Buxtorf's Talmudic Lexicon, Col. 1984. The same idea of cunning is
expressed by navovpyia. — IIpoc rrjv fie&odeiav rrjg nXavrjg- " Whereby
they lie in wait to deceive." This is rather an exposition than a transla
tion. It seems to be founded on the idea of an ambuscade, placed in
secret, in order to plunder or destroy. In Exod. xxi. 13, the Greek ver
sion of Aquila renders ms, "lie in wait," by fiedudevos. Schleusner's
Lexicon Vet. Test, in verb. M.e&odeia indicates the manner in which the in
tended deceit is to be accomplished. HXdvrj combines the ideas of error
and seduction. In connection with the previous iv navovpyia, the clause
expresses an artfully premeditated and constructed plan whereby to seduce
from the truth and to inculcate error. With the general thought, com
pare Col. ii. 8, 18. It is not necessary to suppose that the Apostle alludes
here to the actual condition of the church at Ephesus or elsewhere, at that
time. The exhortation and caution are generally applicable to Christian
communities. And yet he may look forward to the introduction of mis
chievous errors, against which he warns the Ephesian elders in Acts xx.
29, 30. 15. Ae is adversative, meaning, but, on the other hand. The whole
verse is in contrast with the preceding. Commentators have differed re
specting the most suitable construction of ev dydnv. Olshausen connects
it with avi-rjoupev, thus : that we may through love, which " is the root
of all spiritual growth," increase " in all those things in which the Christian
must advance." So also Eadie, who remarks that " the formula in the
conclusion of the following verse has plainly such a connection." He adds
also : " The chief element of spiritual growth is love." Both these.remarks
are true. But it does not therefore follow that this connection is sustained.
On the other hand, some of the best and oldest authorities connect the
phrase with the participle. Thus the Vulgate : veritatem autem facientes,
crescamus in illo ; and this is followed by all the older English translations
as well as our own. It is the more usual construction, and preferred by
De Wette and Stier.
' ' AXn&evovreg is in contradistinction to nXdvrjg, which immediately pre
cedes it. Some have explained it thus : ' Conducting ourselves truly,
(that is, sincerely,) with love.' But this does not sufficiently preserve the
antithesis with the figure of childhood before employed. ' Speaking
truth' but imperfectly expresses the Apostle's thought. He means ' being
truthful, devoted to the truth,' and consequently holding it firmly. It is
equivalent to being altogether true both in doctrine and character ; and this
is expressed by the reading, dXff&eiav de noiovvreg of some ancient author-

Ch. IV. 15, 16.] EPISTLE TO THE EPHESIANS. 133

16 KBipaXrj, 6 Xpiorog' ii; ov nav rb Christ: from whom the whole body 16
oufia avvapfioXoyovfievov Kal fitly joined together and compact-
ovfij3i[3a£6fievov did ndorjg d<pfjg ed by that which every joint sup-

ities, among which are the Italic and Vulgate versions. In this sense the
verb dXrj&eveiv is used in Prov. xxi. 3.
" Into him," elg avrov This preposition may denote the true Christ
ian's union with Christ, although iv is more commonly employed for this
purpose. And such union must be implied here, for without it no sup
plies from the head (see the next word here and in ver. 16,) can be ob
tained, and consequently no true growth take place. Still the general
train of thought, and the similarity of elg avrov with elg dvdpa reXeiov, elg
fierpov, &c, in ver. 13, show that to or unto is the most accurate transla
tion. Thus also the same phrase, avt-ei elg, is used in the same sense in
ii. 21, while the individuals are spoken of as " in the Lord," iv Kvpiu, iv
<j>. The soul spiritually united to Christ grows constantly more closely
to him in similarity of character, who is the very acme of the perfection
aimed at. See on ver. 13.
" In all things :" Td 7ravra is probably governed by Kara understood.
Comp. 1 Cor. xi. 2. The things intended are those which the first
clause of the verse comprehends, in other words, all the particulars of the
Christian life. The idea of the whole is denoted by the article. Eadie re
marks that, " as the reference is to a growing body, to ndvra may signify
all the organs or members which belong to it." But this application of
" all" to members of the body, that is, to individual Christians, seems to be
inconsistent with what he says immediately afterwards : " In all that pro
perly belongs to such a body are Christians to grow, or, as Olshausen
phrases it, ' we are to grow in all those things in which the Christian must
advance.'" This plainly refers to what is usually called 'growth in
grace,' that is, advancement in the practical virtues of the divine life and
Christian character, through the influences of the divine favor.
The concluding clause of the verse needs no elucidation. See i. 22.
16. De Wette affirms that the thought and language of this verse are,
with slight alterations, borrowed from Col. ii. 19, and that the introduction
of them here is not well adapted to the connection. He says that the
ideas of growing to Christ and increasing from him are not a little para
doxical. But surely the Christian may grow onwards to Christ, that is,
approximate towards his perfection, and may also grow from him, that is,
by virtue of grace dispensed by him. Conybeare correctly remarks, that
this is no " more paradoxical than to say, that a child derives its life (iK,)
from its father, and grows up (elg,) to the standard of its father's growth."
The objections are the result of the author's unfounded and extravagant
theory, which I have stated in the introduction. The notice in Colos-

134 COMMENTARY ON THE [Sect. V.
plieth, according to the effectual rrjg inixoprjyiag, Kar' ivepyeiav
working in the measure of every iv uerpu evbg eKaarov uepovg,
part, maketh increase of the body rrjv avl-rjaiv rov oufiarog noiei-

sians of certain persons not holding the head is indeed most intimately
connected with that of Christ as the source of spiritual nourishment. But
the statement in Ephesians that Christ is the head does also very naturally
suggest that of the increase of the whole body resulting from union with
it. So that the connection of the thought is quite appropriate in each
epistle. SvvapfioXoyovfievov See ii. 21, and note, p. 82. There the word is
applied to a well constructed building, the stones of which are properly
fitted together ; here it denotes the sound adjustment of the various parts
of the physical frame. The term expresses a compact and careful uniting
together of various parts. S,vfi/3if3a^6fievov, which also conveys the idea of
close union, is added, in order to give intensity to the thought. Aid ndarjg
a(brjc rrjg inixoprjyiag' " By that which every joint supplieth :" Literally,
' by means of every joint of supply ;' that is, every connecting joint which
serves to impart nourishment, sustenance, and strength. Conybeare adopts
a different construction and introduces a very unnecessary parenthesis. In
his note he gives the verse thus, " literally rendered : From whom all the
body (being knit together and compacted by every joint), according to the
working of his bounteous providing, in the measure of each several part,
continues the growth of the body." Thus he separates rrjg imxopnyiag
from dcprjg, whereas the parallel place in Col. ii. 19, is in favor of connect
ing them : ' From whom the whole body, by the joints and ligaments
being nourished (or) supplied, (did ruv a<puv Kal ovvdeofiuv emxoprjyov-
jievov,) and closely compacted together.' A comparison of this text shows
that it is better to connect the words in Ephesians with the preceding par
ticiples, " fitly joined together and compacted," than with the phrase which
follows, "maketh the increase." The former view is the simplest and
most natural, and is given in our English translation, although several distin
guished interpreters prefer the latter.
The meaning and connection of Kar' ivepyeiav have also been variously
understood by commentators. The phrase has been regarded as an ad
verbial construction. Some, who adopt this view, connect it with what
precedes : ' energetically joined,' &c. Griesbach's punctuation, which puts
the comma after ivepyeiav, accords with this arrangement. Others make
it qualify the verb that follows : ' energetically, according to the measure
of each part, maketh increase,' &c. It has been said that the clause which
immediately follows the phrase, does not very well suit either of these
constructions. But this objection is not of much force. Still it is no
doubt better to give the noun a distinct meaning as such, equivalent to

Ch.IV.17.] EPISTLE TO THE EPHESIANS. 135
rai elg olKodofirjv eavrov iv unto the edifying of itself in love.
dyaTr^.
that which it bears in i. 19, and iii. 7. Thus the sense will be as follows :
' According to the internal operation in the measure of each individual
part :' that is, in the degree in which divine grace is distributed by Christ
to each one. Comp. ver. 7, to which there is plainly an allusion.
" Maketh increase of the body :" That is, of itself, the second noun,
aufiarog, supplying the place of the pronoun, according to Hebrew usage.
See Gen. xix. 24, 1 Sam. xviii. 28, 29, 1 Kings viii. 1, Dan. iii. 2, Matt.
xii. 26, John ix. 5, xi. 22. Sometimes the declaration becomes thereby the
more emphatic. The church groweth on towards its perfection, and it
grows so as to increase in love and also by love's influence. "The body
derives its vitality and power of development from the head. The church
has a living connection with its living Head, and were such a union dis
solved, spiritual death would be the immediate result. The body is fitly
framed together and compacted by the functional assistance of the joints.
Its various members are not in isolation, like the several pieces of a mar
ble statue. No portion is superfluous ; each is in its fittest place, and the
position and relation of none could be altered without positive injury."
Eadie.

SECTION VI.
Chap. IV. 17— VI. 29.

IN THIS SECTION, THE APOSTLE URGES THE CHRISTIAN CONVERTS WHOM HE
ADDRESSES TO THE VARIOUS DUTIES OF THE CHRISTIAN LIFE, IN DIRECT
OPPOSITION TO NATURAL AND SINFUL CARNALITY.
11 Tovro ovv Xeyu Kal fiaprvpo- This I say therefore, and testify 17
fiai iv Kvpiu, firjKen vfiag nepi- in the Lord, that ye henceforth
narelv, Kahug Kal rd Xomd walk not as other Gentiles walk,

17. " Therefore :" That is, in consequence of, or founded on, what had
just been said of the character, condition, and ultimate perfection of the
church. " Testify :" If rovro be regarded as the subject of this verb, the
meaning will be, ' I strongly assert, asseverate, it :' See Gal. v. 3. If the
subject be vfidg, it will be, ' I obtest, I earnestly exhort and intreat you :'
Comp. 1 Thess. ii. 12. With the preposition did the verb occurs in the
latter sense in 1 Tim. v. 21, 2 Tim. ii. 14, iv. 1.— "In the Lord:" That
is in union with him, implying in such a connection both Christian charac-

136 COMMENTARY ON THE [Sect. VI.
18 in the vanity of their mind, having 'i$vn nepmarei iv fiaraibrrjri
the understanding darkened, being rov vobg avruv, iaKonajievoi rq 18
alienated from the life of God diavoia ovreg, dnrjX?^orpiUfievoi
through the ignorance that is in rrjg $urjg rov fteov, did rrjv
them, because of the blindness of dyvoiav rrjv ovoav iv avrdlg,

ter and Apostolic authority. See 1 Thess. iv. 1. — "No longer:" This
refers to their former unconverted state as Heathens. — " The vanity of
their mind:" In other words, their state of intellectual and moral frailty,
imperfection, sin and misery. Mdraiog and fiaraibrrjg in the Septuagint,
correspond with the Hebrew }un, yis*, »lia. See Ps. lxi. 10, xxx. 7, Isa.
xxxii. 6, Ps. xi. 3, xxv. 4.
18. "Darkened:" That is, having become ignorant, through the influ
ence of natural sinfulness. This is in contradistinction to " enlightened,"
which always expresses the idea of spiritual knowledge leading to holi
ness. "Ovrfic may be grammatically conjoined with ioKonajievoi or
dnrjXXorpiufievoi. Eadie adopts the latter construction thus : " Having
been darkened in their understanding, inasmuch as they have been alien
ated from the life of God." This represents the state of alienation from
God as the cause of this mental darkness. No doubt it increases it ; but
it does itself imply the existence of a great degree of it. De Wette
therefore, and Stier prefer the former view. The masculine gender is here
employed, notwithstanding the previous use of edvrj, in reference to per
sonality. Comp. ii. 11, 12. For the force of "alienated," see on ii. 12,
p. 59. — " The life of God :" This expression has been supposed to be equiva
lent to a holy, religious life, according to God, such a life as God approves,
a divine mode and character of living. But while these ideas are doubt
less comprehended within the phrase, they do not exhaust its full signifi
cance. It marks also the origin of this divine life, which can have no ex
istence but from God, and stamps it as a principle, whence issues a corres
pondent course of character and conduct.
It is uncertain whether the remainder of the verse points out one or
two causes of the condition just before expressed. If the latter view be
taken, a comma must be placed after avrolg, " them," thus : ' on account
of the ignorance that is in them, on account of the blindness (or hardness)
¦of their hearts.' According to the other, the second of these clauses con
tains a reason for the first. The ignorance is the result of the hardness.
Eadie prefers this, and translates: "through the ignorance which is in
them on account of the hardness of their hearts." But as the construction
and the prepositions employed are identical, the former view seems pre
ferable. The same general, irreligious, ignorant, blinded, or hardened
condition, appears to be expressed by the two clauses. There is an evi
dent correspondence in general sentiment between the first and third

Ch. IV. 18, 19.] EPISTLE TO THE EPHESIANS. 187
did rrjv nupuaiv rrjg Kapdiag their heart ; who, being past feel- 19
19 avruv o'tnveg dnnXyrjKoreg ing, have given themselves over
eavrovg napiduKav ry daeXyeia unto lasciviousness, to work all

clauses of the verse, and the second and fourth. " The ignorance" is the
ground of " being darkened :" and " the blindness" or ' hardness,' that of
being "alienated."
19. Some manuscripts read dnnXniKoreg, with which the Vulgate des-
perantes, despairing, without hope, coincides. But the weight of external
evidence greatly preponderates in favor of the received reading. Here
the Apostle's language is, " have given themselves over." In Rom. i. 24,
the same judicial punishment is expressed by the phrase, " therefore, God
gave them up." This was the result of their own wickedness ; inasmuch
as they seared their consciences, God abandoned them. In illustration of
this varied phraseology of Scripture when the same condition is attributed
to the parties themselves, and also to God, see the note on Rom. ix. 18,
pp. 170, 171.
HXeovel-ia' This word is here rendered " greediness," and in ver. 3,
and elsewhere, " covetousness." Its composition suggests the primitive
meaning of unsatisfied desire to possess more, nXeov exeiv. Hence the
usual signification of avarice, covetousness, greediness, eagerness to ac
quire. Comp. Mark vii. 22, and 1 Thess. ii. 5. The verb also is used in
the sense of defrauding, overreaching, from an inordinate passion for gain :
See 2 Cor. vii. 2, xii. 18. In 1 Cor. v. 10, 11, vi. 10, the nXeoveKrng is
associated with several classes of sinners, and in Eph. v. 3, 5, the abstract
and concrete occur in connection with fornication and unchaste persons.
On account of such connection here and in other places, the word has been
supposed by several ancient and modern commentators to mean ' concu
piscence, insatiable lust.' The connection of mere covetousness with vices
of that kind is, indeed, quite natural, as all such spring from the same
root of sinful inclination ; and eager desire of gain has often led to pros
titution and similar acts of criminality. The sense of " covetousness,
greediness," eagerness to acquire, accords with the general use of the
word, and it is thought by many able critics and lexicographers that
it is neither expedient nor necessary to look for any other. This passion
leads to all sorts of efforts to acquire more, without regard to moral or
religious principle. \
Other distinguished expositors, however, are not satisfied with this
limited meaning, and among them is Stier. This author argues that the
sense of mere covetousness is not broad enough to suit its close association
with words strongly expressive of impurity and lust. He justly thinks
that the particular idea of making money by prostitution, which Grotius
and others suppose the Apostle to have in view, does not harmonize with

138 COMMENTARY ON THE [Sect. VI.
20 uncleanness with greediness. But elg ipyaoiav aKa&apoiag ndarjg
iv nXeove^ia. 'Tfielg ds oi>x 20

the general nature of the vices mentioned, or with the description which is
given of vicious character and life ; and that the Apostle applies the word
nXeove^ia in a deeply general meaning. The Greek fathers undeniably
understood it of strong, habitual, sensual desire, and as it shows itself in
fornication and adultery.* This, which is comparatively a late usage, may
have been derived from the Scriptures. Stier affirms, also, that the word
SSS, which the Septuagint often renders by nXeoveijia, is not necessarily
limited to covetousness, but rather expresses the idea of strong insatiable
desire, whether of gain or sensual indulgence. In Col. iii. 5, he regards
Kal rrjv nXeove^tav as a sort of comprehensive climax expressive of all
that had before been named. Still the usual idea of covetousness may be
all that the Apostle intends to convey. But in 1 Thess. iv. 3-7, the sub
ject is clearly limited to impurity and illicit sexual intercourse. TC
npdyfiari, which is very improperly rendered in the authorised version,
" in any matter," should be translated as it is in the margin, " in the mat
ter." And this " matter" is not " chaffaringe, bargayninge," or " busi-
nesse," as some of the older translators supposed, but the vicious conduct
which the immediate context denounces; and nXeoveKreiv, as well as
vneppaiveiv, expresses attacks of this kind inflicted on another's domestic
rights and peace. In 2 Pet. ii. 3 also, nXeove^ia cannot be fully explain
ed without comprehending such carnal vices as are intended in vs. 7, 10,
13, 14. Yet, at the same time, what is said of the grasping character of
Balaam, " who loved the wages of iniquity,"f shows that the usual idea
of inordinate appetite for gain is a leading characteristic of the sinners
whom the Apostle is describing. It is most probable, therefore, that along
with the specific meaning of covetousness, nXeove^ia, in such connections
as those above, conveys also the thought of inordinate, unlawful desire in
general. After writing as above, I find that Conybeare defends the same
meaning of the word. See "his notes on 1 Cor. v. 11, and Eph. v. 3. In
the latter he remarks very truly, "that this passage is conclusive as to the
use of nXeove^ia by St. Paul ; for what intelligible sense is there in saying
that covetousness must not be so much as named?"
In this text, then, the term may be considered as exegetical of
dKadapoiag ndarjg, and the whole phrase may express the idea of ' all im
purity and insatiable desire.' For a similar use of the iv compare
olKodofiijv iv dydnv in ver. 16, rov v6fiov ruv ivroXuv iv doyfiaai in ii.
15, and 6 Kapnbg iv Kra-'m. v. 9.
20-24. " Christ :" That is, the religion of Christ. See Acts viii. 5, Col.
* Bee the passages quoted by Suicor, under nteoveitTea, II. 2, and wfaoveKTTic, ¦Kleov^ia, iv.
t Ver. 15. Compare Num. xxii. 18, " If Balak would give mo his house full of silver and gold," &o. \
whore the man unconsciously displays the bent of his mind.

Ch. IV. 20, 21.] EPISTLE TO THE EPHESIANS. 139
ovrug ifidSere rbv Xpiarov, ye have not so learned Christ; if 21
21 elye avrov rjKOvaare Kal iv so be that ye have heard him, and
avru ididdx&rjre, KaSug iariv have been taught by him, as the

i. 28. Gataker destroys the simplicity of the clause by dividing it thus :
" But ye (are) not so ; ye have learned Christ."*
EZye- Provided; or, since indeed. See on iii. 2. — "Heard him:"
That is, his Gospel, as .announced by his Apostles and authorised ambas
sadors. Compare the previous verse and the texts there referred to. —
" By him :" iv avru' This sense of ev accords with its meaning in some
other places ; but its more usual signification, in, accords better with the
Apostle's manner. Thus it denotes the Christian's union with Christ.
" As the truth is in Jesus :" The meaning of this clause has been dif
ferently interpreted. The common translation explains it of Christian truth,
the full and complete system of right doctrine, as the word is used in John
xvi. 13, and Gal. ii. 5. But in this case the article would not be omitted,
and probably some other phrase would have been employed instead
of iv ru 'Itjoov. It rather seems to denote the inherent distinguishing
element or character of our Lord, and chiefly as practical ; just as, in John
viii. 44, the utter want of it is represented as a leading characteristic of
the Devil. The name Jesus designates the historical Christ. The general
sentiment expressed, therefore, is this, that as essential truth is in Jesus,
the instructions respecting him which had been received, involve conse
quently the principle and necessity of moral and religious conduct.
"Truth in Jesus" seems to stand in contrast to the "vanity of" the
heathen " mind," ver. 17.— Wiclif is the only one of the older English
translators who omits the article.
Critics differ also respecting the construction of the clause. Some re
gard it as in a measure parenthetical, and thus connect it with both the pre
ceding and subsequent context, thus : ' Provided,' or, ' since indeed you have
been taught, as truth is in Jesus, that you put off,' &c. This last remark,
with what follows, is the practical sum and substance of learning Christ,
and being taught by (or in) him, and it accords with that truth which
marked the character of Jesus. The admission of such a parenthetical or
intermediate view is not at all derogatory to the importance of the sentiment,
and therefore involves no " degradation," as Stier intimates. Still the clause
may very well terminate this part of the sentence, and the connection be
limited to the preceding, to which De Wette says that Ka-&ug most natu
rally relates. Thus it will express the manner and character of the teach
ing. 'You have been taught as truth is in Jesus.' The grammatical
connection of the next words requires examination.
- Adversaria Miscellanea, lib. i, cap. iii., ool. 188, and Adv. Misc. posthuma, cap. xvii., col. 578
Opera Critica, 1698.

140 COMMENTARY ON THE [Sect. VI.

22 truth is in Jesus : that ye put off, dXrjdeia iv ru 'Itjoov' dnoMa- 22
concerning the former conversation, #at hjidg Kara rrjv nporepav
the old man, which is corrupt ac- dvaorpocpfjv rov naXatbv avdpu-
23 cording to the deceitful lusts ; and nov rbv (jy&eip6fievov Kara rag
be renewed in the spirit of your tnf&Vfdag rrjg dndrng, dvaveova- 23

Michaelis regards vfidg as governed by dnoModai, and in apposition
with and equivalent to " the old man," giving the meaning thus : ' Ye have
been taught to put off yourselves, to lay aside your former manners and
inclinations.' He considers the former course of life and the old man as
identical. But this is quite inadmissible, and would require eavrovg in
stead of vfidg. — Some have supposed that the infinitives in vs. 22, 23, and
24, are used for the imperative, as in Phil. iii. 16. But this cannot be, on
account of the vfidg. Most commentators connect them with ididdx&rjre.
The unnecessary introduction of vfidg is an objection to this construction,
and therefore Bengel traces their connection to Xeyu and paprvpofiai in
ver. 17 : ' I say that ye no longer walk,' &c. ; ' that ye put off,' &c. Stier
also approves of this arrangement, which he thinks is even confirmed by
the repetition here of the vfidg of that verse. — It must be admitted that
St. Paul's epistles contain passages of some length in which such construc
tions do occur. And it is possible that the form of the commencement of
ver. 17 may have suggested that of the text. But to make the words
dno&eo&ai vfidg grammatically dependent on Xeyu Kal fiaprvpofiai involves
a greater difficulty than to allow a pleonasm of the pronoun, and with De
Wette and other critics to connect the verb with ediddx^rjre. ' You have
been taught — that you put off,' &c.
" Put off" and " put on" are figurative terms taken from undressing
and dressing. As the latter expresses the real acquisition of the character
described,* so does the former the actual abandonment of the opposite.
With dno&eo&ai in this passage compare dn6deo-&e in Col. iii. 8. — " Con
cerning the former conversation :" in other words, ' as regards your former
mode of life.' " The old man" is equivalent to the natural sinful charac
ter : Comp. Rom. vi. 6. " It is needless to seek the origin of this phrase
in any metaphysical conceptions. It has its foundation in our own con
sciousness, and is a personification of the old nature we inherit from Adam,
the source and seat of actual transgression."! — " ^s corrupt," &c. This
describes the moral condition of the personified sinful nature. It is essen
tially and constantly corrupt, and tending to destruction, and therefore
another must be substituted in its place. Stier gives the participle a
middle sense, "corrupteth himself;" which is nothing more than a natural
* See the note on Eom. vl 8, p. 9T, and to the texts there referred to, add Luke xxiv. 49, " endned
with power."
t Eadie.

Ch. IV. 22-24.] EPISTLE TO THE EPHESIANS. 141
¦&ai de ru nvevfiari rov vobg mind ; and that ye put on the new 24
24 vfiuv, Kal ivdvoaodai rov Kaivbv man, which after God is created in
dv&punov, rbv Kara -debv ktio- righteousness and true holiness.
¦&evra iv diKaioavvn Kal boib-

consequence. The corrupt character increases the corrupt condition. —
" Lusts," inf&vfiiag. It is not necessary to limit the application of this
word to sensuality. It comprises all classes of irregular desires. The
epithet " deceitful," literally, ' of deceit,' is very happily selected, as every
inordinate desire when indulged deceives its victim, and disappoints his ex
pectations. Thus in Luke xvi. 9, 11, riches are called " unrighteous," be
cause they offer what they cannot give. They cannot be trusted ; they
are ' deceitful.' So also in Heb. iii. 13, we read of " the deceitfulness of
sin." The counterpart of the representation now follows. — In ver. 23, de is
connected with the preceding statement, and it is also adversative : ' But
that ye be also renewed.' Here again Stier prefers the middle sense ; ' re
new yourselves.' It cannot be denied that the tenor of the exhortation,
" I say therefore and urge (or obtest) in the Lord," agrees well with an in
terpretation which demands from each one direct personal effort ; and that
such an interpretation corresponds with the other verbs here employed,
" that ye put off the old man and put on the new." The passive meaning,
however, is more in accordance with St. Paul's habit of ascribing all
spiritual results to divine agency. — " In the spirit of your mind :" Here
nvevfiari expresses the governing principle, the leading, controlling charac
ter of the man's whole spiritual being. Let the inward principle, the
motor which determines the will, be made new, and the whole character
and life must become assimilated.
" And put on the new man :" See the parallel place in Col. iii. 10.
The new man is the Christian principle and character, which, being im
planted and nourished by the Spirit, is sometimes denoted by the same
word, as in John iii. 6. The phrase stands in contradistinction to " old man"
which precedes, and it marks not only the later origin of what is thus pro
duced, but also its excellence ; a meaning which the word new often com
prehends. See Ps. xxxiii. 3, Matt. xxvi. 29, Rev. ii. 17, iii. 12.—" Which
after God is created :" or, more accurately, ' who according to God hath
been created.' The parallel passage in Col. iii. 10, Kar' ehova rov Kriaavrog
atirbv, " according to the image of him that created him," illustrates the
meaning, and shows that the Apostle has in mind the original creation of
man in the image of his Maker, Kar' elKova Qeov- Gen. i. 27. The
words, "in righteousness and true holiness," in Ephesians, and those
in Colossians, "which is renewed in knowledge according to the image
of him that created him," referring as they do to moral and intellectual

142 COMMENTARY ON THE [Sect. VI.
25 Wherefore putting away lying, rrjn rrjg dXrj&eiag. Alb dnofe- 25
speak every man truth with his jievoi rb xpevdog XaXeire dXij-
neighbour ; for we are members Seiav eKaarog fiera rov nXrjoiov
2f> one of another. Be ye angry avrov, on iofiev dXXrjXuv fieXn.
and sin not; let not the sun go 'Opyi$eo$e Kal fifj dfiaprdvere- 26
27 down upon your wrath; neither (, ijXiog fifj imdveru inl ru
napopyiofiu vfiuv jirjre didore 27

excellence and holiness, sanction the conclusion, that the image of God hi
which Adam was originally made consisted chiefly in this kind of likeness,
though not to the exclusion of other particulars. See Companion to Gene
sis, note (10), pp. 144, 145.
'Ev indicates state and condition. " Righteousness" expresses moral
excellence, probity ; " holiness" denotes piety towards God, religious cha
racter. — Trjg dXn-&eiag- The authorised translation, following Tyndale,
Cranmer, and the Geneva version, gives this noun merely the force of
an adjective. But, as it is truly remarked by Eadie, "in connection with
the new man it stands opposed to rrjg dndrng in connection with the old."
As this characterizes the inordinate desires of the old man ; so does the
other the moral and religious elements of the new. The righteousness
and holiness which distinguish the new creation, have their source in, and
accord in all respects with, ' the truth.' In the choice of the word, St.
Paul no doubt had in mind the phrase which he had employed before, " as
truth is in Jesus." Wiclif has " holynesse of truth," and the Rheims more
accurately introduces the article.
25. The Apostle now proceeds to specific illustrations of the general
idea which he had presented. There is certainly no propriety in charac
terizing with De Wette, the prohibited vices as heathenish. They are the
outbursts of sinful nature unrestrained by religious principle. The He
brews were warned against them by their own prophets, and by Christ
himself. — " Speak every man truth with his neighbor :" See Zech. viii. 16,
which is here quoted. The reason given for the precept is the mutual
union of Christians in one body, in the general welfare of which each in
dividual is interested. Comp. Rom. xii. 5, 1 Cor. xii. 26. The same
motive is kept in view in the parallel place in Col. iii. See particularly
vs. 11, 14, 15.
26, 27. " Be ye angry and sin not :" This is quoted from the Septuagint
of Ps. iv. 4, which is usually rendered, as in our translation, " stand in
awe and sin not." The Hebrew will certainly bear the other version,
which is given also in the Syriac and Vulgate ; (irascimini.) But its cor
rectness must not be inferred from the mere fact of the Apostle's so citing
the text, for he may give his own thought in the Psalmist's language. See
the remarks on quotations in the note on Heb. i. 5, pp. 26-28. — The pre-

Ch. IV. 25-28.] EPISTLE TO THE EPHESIANS. 143
28 rbnov ru diafioXu. 'O KXenruv give place to the devil. Let him 28
firjKen KXenreru, fiaXXov de that stole steal no more, but rather
Komdru ipya^opevog rb dya-dbv let him labor, working with his
raig x^poiv, 'iva exV fieradidovai hands the thing which is good,

cept has given rise to much unnecessary discussion. It is not intended
wholly to interdict all anger, but merely an excessive indulgence of angry
feeling, as the following words plainly show. In ver. 31, "anger" is asso
ciated with other words expressive of passion as cumulative, and in order
to give emphasis to the direction. The word must not be interpreted
without regard to the connection in which it occurs, by which the meaning
of a passage is often greatly modified. The language of our Lord in Matt.
xii. 30, seems to be inconsistent with that in Mark ix. 40, and Luke ix. 50 ;
but both passages are reconciled by interpreting the latter according to the
most favorable presumption and the judgment of charity. Compare also
John v. 30, with viii. 15, 16. The imperative is here permissive, and the
Kai has a meaning which the Hebrew copulative often bears : " Be angry,"
that is, when the occasion properly authorises anger ; " yet sin not," namely,
by yielding immoderately to the emotion, and thus cherishing a harsh and
unchristian temper. Anger is not in itself necessarily sinful. In Matt. v.
22, it is causeless anger which is forbidden. The omission there of e'lKy
in some ancient authorities arose doubtless from mistaken views of duty.
" Let not the sun go down upon your wrath :" This language is plainly
figurative, interdicting cherished and protracted anger. It is similar to
what we read particularly in Deut. xxiv. 15, and also in Ex. xxii. 26,
Deut. xxi. 23. Daily wages must be paid at evening, that the laborer
may spend them for his own wants and for those of his family ; (comp.
Matt. xx. 8 ;) pledged raiment must be restored by sundown, that it may
be used by the owner for his comfort and protection at night ; the executed
criminal is to be interred before night. The time of rest and quietness is
sacred to peace, kindness, goodwill, mercy and forgiveness. To cherish
indignation against a brother is prohibited. Occasions of lawful anger
may exist ; but the feeling must be moderate, and not allowed to have any
continued influence on the mind. The original association of such a temper
is intimated in the next clause : " Neither give place to the devil :" To
indulge it is to yield to the evil one. " Give place" is here equivalent to
' give Way, yield ;' and the same phrase was employed both by classical
and Jewish writers. It occurs in Rom. xii. 19, but in a different sense.
See the note there, p. 216. Tu dia&oXu is " the Devil," not, as the Syriac,
Luther, and some other authorities understand it, 'the calumniator.'
Comp. vi. 11, and 2 Cor. ii. 11.
28. " Him that stole :" Rather, ' that steals ;' or, the thief. The pre
sent participle implies habit. — " Working," &c. The reader is referred to

144 COMMENTARY ON THE [Sect. VI.
that he may have to give to him ru xPe^av exovn. Ildg Xoyog 29
29 that needeth. Let no corrupt com- aanpbg iK rov arbfiarog vfiuv firj
munication proceed out of your iKnopeveO'du, dXX' ei rig dya&bg
mouth, but that which is good to npbg olKodojirjv rrjg xpe'iac, %va
the use of edifying, that it may dfi x&Plv T0'£" dmvovoi. Kal 30
minister grace unto the hearers, pjj Xvneire rb nvevfia rb ayiov
30 And grieve not the Holy Spirit of Tov {ieov, iv u iocppayio&rjre elg
God, whereby ye are sealed unto

Griesbach and other critics for various readings which are found in certain
manuscripts and fathers. The received text is generally regarded as cor
rect, being supported by the strongest testimony. " The thing which is
good :" Literally, ' the good.' Manual labor is here set in contrast with
stealing, which is always more or less disgraceful. Labor is honorable, espe
cially when its avails are in part appropriated to the wants of the needy.
29. Aoyoc aanpbg' ' corrupt discourse ;' that is, such as tends to lessen
in the hearer the influence of morals and religion. It comprehends, of
course, all language directly vicious or obscene, but is by no means to be
limited to such. The latter half of the verse is in direct contrast to the
former. — " That which is good :" E'l rig dya-&6g, literally, ' if any be good;'
meaning, whatever is good. El rig is thus employed in Phil. iv. 8, " if
any virtue and any praise ;" that is, whatever is virtuous and laudable. —
" To the use of edifying :" npbg olKodojirjv rrjg xp^lag. For XPelaS sev_
eral ancient authorities, among which is the Vulgate, read niareug ; but
the common reading is best supported. The literal translation would be,
' for the edification of use,' or, ' need ;' that is, for useful (or necessary)
edification. " Good," dyatfdc, may be directly connected with the next clause
and qualify it, thus : ' what is good for edification.' In this case it will
have the sense of suitable, fit, adapted to. Robinson gives it this meaning
both here and in Rom. xv. 2 : (Lex. 2, b.) Or it may be intended to mark
such discourse as is in itself instructive and salutary. Thus it will be in
direct contrast to " corrupt," aanpbg, as in Matt. vii. 17, 18, and in ap
position with the next clause. The latter construction seems preferable. —
" Grace" is not to be limited to the idea of pleasant, agreeable, though
this is sanctioned by critics and lexicographers of great name. It compre
hends, both here and iu Luke iv. 22, the idea of usefulness, favor, benefit
conferred. It is not to be supposed that St. Paul would inculcate the duty
of right discourse or conversation, merely from the motive of giving
pleasure. Rather he places it on its proper basis, the obligation to do
good, to confer benefit on the hearers.
30. This touching exhortation is connected with what precedes. The
practice of the sins which have been rebuked, and the neglect of the duties
which have been enjoined, are represented as " grieving the Holy Spirit."

Ch. IV. 29-82.] EPISTLE TO THE EPHESIANS. 145

31 fjfiepav dnoXvrpuoeug. Tldoa the day of redemption. Let all 31
niKpia Kal dvfibg Kal dpyfj Kal bitterness, and wrath, and anger,
Kpavyrj Kal (SXaocpnfiia dpdrjru and and clamor, evil-speaking, be
eup' vfiuv avv ndav KaKia. put away from you, with all malice:
32 TiveaSe de elg dXXfjXovg xpnaroi, and be ye kind one to another, ten- 32
evanXayxvoi, xaPl^jievoi eav- der-hearted, forgiving one another,
roig, Kadug Kal b -&ebg iv Xpia- even as God for Christ's sake hath

The figure is taken from the distressful impressions which are made on the
mind of an affectionate friend or a tender and watchful guardian by un
worthy conduct. Similar language occurs in Isa. Ixiii. 10 : " They vexed
his Holy Spirit." Comp. also Ex. xxiii. 21, Isa vii. 13, Ezek. xvi. 43.
"Sealed:" This figurative word expresses security. "The day of
redemption" is the period of the final resurrection and glorification of the
saints. See the notes on i. 13, 14, and 7, pp. 24-26, 14. The sealing or
rendering secure is the original action and the entire continuous course of
the Spirit's operation on the subject of it, and is not to be limited to initi
ation into the church by baptism or to any particular occasion of his in
fluence, although some are doubtless more marked than others. The use
of the term " sealed" as implying security, is considered by some theolo
gians as favoring the doctrine of the indefectibility of grace. Eadie is
very dogmatically positive on this point. But it expresses nothing more
than the certainty of such divine influence being afforded as shall be com
petent to preserve the Christian for ever in a state of grace. God's spirit
ual seal is in itself sufficient to secure the possessor eternally in his favor.
Whether its recipient may be suffered or not to break it and to annul for
ever its efficacy, is a question on which the Apostle here says nothing.
Thus also in John iv. 14, while the Saviour teaches the Samaritan woman
that the Holy Spirit whom he gives is in him who accepts the gift a peren
nial spring of living water ; he is silent on the controverted point, whether
the donation shall be perpetually retained or in some instances forfeited.
The author of that very early production, the Shepherd of Hermas, evi
dently thought that the Spirit might abandon the soul. " Grieve not the
Holy Spirit who dwelleth in thee, lest he entreat God, and depart from
thee."* — It is hardly necessary to say, that the connection and parallel de
clarations of Scripture prove, that the spiritual agency here meant cannot
possibly be limited to what is miraculous.
31, 32. Bad temper, harsh and quarrelsome, with its passionate, noisy
and mischievous results, is here interdicted ; and the opposite and amiable
virtues inculcated. " God for Christ's sake :" The Greek is, 6 6ebg iv
Xpioru ixapioaro vfiiv. The preposition may have the signification of
* Lib. ii., Mandat. x., Coteler., vol. i., p. 96, Edit. Ant. 1700.
10

146 COMMENTARY ON THE [Sect. VI.

V. forgiven you. Be ye therefore fol- ru ixapioaro vfiiv. Fiveode V.
lowers of God, as dear children ; ovv fiifinral rov ¦deov, ug rewva
2 and walk in love, as Christ also dyanrjrd, Kal nepmareire iv 2

' through,' and thus coincide with our English translation ; or it may mean
1 in,' as it is translated by Wiclif, and express the action of God in the
person of the Saviour. Comp. 2 Cor. v. 19, which also admits of either
exposition. V. 1, 2. These verses are closely connected with the preceding, as ap
pears from the meaning and from the particle "therefore." rtve<Ti?eis most
accurately rendered ' become,' as yevrjafte also is in Matt. v. 45, ' that ye
may become sons of your father who is in heaven.' Mifirjrai' " Followers:"
Rather, ' imitators,' in reference to the statement just made of God's par
doning sinners. As affectionate and beloved children, Christians should imi
tate the divine example. Comp. Matt. v. 48. The love that they should
¦cherish towards each other is illustrated by that of Christ to us. Comp. 1 John
iii. 16. " An offering and a sacrifice to God." Hpoacj)opd, from npoo<f>epu,
to bring towards or to, denotes an offering, whether of a slaughtered victim
¦or not. Qvoia, from ¦&vu, to slay, usually implies such a victim, but is
rused also in the broader sense of offering in general. In Heb. x. 10, 18,
the former term is employed where the death of the offering is evidently
•contemplated. The latter in Gen. iv. 3, 5, denotes an offering of fruits,
;and it is elsewhere used when no sacrificed victim is intended. The two
-words are frequently connected, as in Heb. x. 5, 8. Here the introduction
¦of both probably expresses the more emphatically the same general idea
¦of Christ's death being a proper atonement made to God. Although
npoocjjopd might well be employed to express the idea of Christ's whole
life being a consecrated offering to God, and although his whole life of un-
sinning, holy, and absolutely perfect active obedience, fitted him to become
by his death a satisfactory atonement as of a lamb without spot or blemish;
yet the leading thought, as expressed both here and there by the two words,
is that of propitiation by means of his voluntary death. This is evident
from the contrast repeatedly drawn by the Apostle in Heb. x. 1-18, be
tween the one offering (npoo<f>opd,) of Christ, vs. 10, 14, 18, and the many
of the victims constantly slaughtered and offered (ag npooQepovoi —
npoo<pep6fievai — npoo<f>ipovrai — npootyepuv vs. 1, 2, 8, 11,) under the
Jewish law.
Commentators and editors differ respecting the proper grammatical
•construction of ru 9e<3, some connecting it with the preceding and some
with the subsequent clause. Either makes a good sense. The translation
might be, " a sacrifice to God ;" or, ' for a savor of sweet smell to God.'
Stier, in his usual decided manner, defends the latter view. Yet he does
not regard the whole final clause as relating to Christ's offering and saori-

Ch. V. 1, 2.] EPISTLE TO THE EPHESIANS. 147
dyanrj, Ka&ug Kal 6 Xpiorbg hath loved us, and hath given hirn-
rjydnrjaev rjfidg Kal napeduKev self for us, an offering and a sac-
iavrbv vnep rjfiuv npoacj>opdv rifice to God for a sweet-smelling
Kal -&vaiav ru ¦Seu elg dofirjv savor.
evudiag.

fice, but to that Christian love the exhortation to which precedes. His ver
sion of the whole verse is as follows : " Become thus imitators of God as
beloved children, and walk in love, — as also Christ hath loved us and hath
offered himself for us as a gift and offering, — for a savor of sweet smell to
God." He freely allows that Christ's offering of himself to God was most
acceptable, " a savor of sweet smell." But he would have a marked stop
put after " offering," and regards the concluding clause of the verse as
" parallel, corresponding to, and in construction with" the preceding ex
pressions " beloved children" and " walk in love." True Christian love,
therefore, is what is here said to be agreeable to God. This sentiment is
doubtless true ; but, as I shall presently show, the usual scriptural position
and meaning of the words determine that their construction must be with
what immediately precedes them. The connection of ru 6e<3 with Trape-
duKe is according to such common usage as ' pray to God, to the Father,
offer to God, give to God :' See 1 Cor. xi. 13, Matt. vi. 6 ; John xvi. 2,
Heb. xi. 4, xiii. 15 ; Luke xvii. 18, xviii. 43, John ix. 24, Rom. iv. 20.
Thus we have, among many similar instances, " shall have delivered up,
napadu, the kingdom to God :" 1 Cor. xv. 24. Such expressions as " a sweet
savor to the Lord, acceptable to God," do indeed frequently occur, and often
in connection with sacrifice. See Num. xv. 3, Rom. xii. 1, xv. 16, Phil. iv. 18.
In Gen. viii. 21, the idea accords with this latter construction of the clause,
but the mode of expression differs : " The Lord smelled a sweet savor."
The phrase, dajifj evudiag is used very often in the Septuagint to denote
the acceptableness to God of right sacrifices ; but in almost every instance
it is followed by Kvpiu. See Trommius' Concordance. Here, on the con
trary, 6e<3 precedes. In Ex. xxix. 18, we have in the Septuagint, bXoKavrufia
ru Kvpiu elg dofirjv evudiag. But in this place the true translation is, " a
burnt offering unto the Lord, for an odor of sweet smell." This is certain
because the position of Kvpiu differs from that of all the other cases, in
preceding dafifjv evudiag ; and also because of the words that follow, " a
sacrifice to the Lord," dvoiaofia ru Kvpiu, which corresponds with
bXoKavrufia ru K. The Hebrew accentuation also of this clause requires
the same connection. It is almost certain, therefore, that in Ephesians the
former of the two constructions is the correct one, and that Griesbach,
Bloomfield, and other critics erroneously place a comma after ¦dvoiav. In
2 Cor. ii. 15, the construction evudia iofiev ru Qeu agrees with the usual
one in the Septuagint, dofirj evudiag ru Kvpiu. Comp. also Eph. v. 10,
evdpearov ru Kvpiu, and Phil. iv. 18, evdpeorov ru Qeu. In confirmation

148 COMMENTARY ON THE [Sect. VI.
3 But fornication, and all unclean- Hopveia de Kal ndoa aKa&ap- 3
ness, or covetousness, let it not be aia fj nXeove^ia jj,Tjde bvofia-
once named among you, as be- %£o&u iv vfiiv, Ka$ug npenei
4 cometh saints; neither filthiness, dyioig, Kal alaxpbrrjg, Kal jiupo- 4
nor foolish talking, nor jesting, Xoyia rj evrpaneXia, rd ovk
which are not convenient ; but ra- dvrjKovra, dXXd fiaXXov ei)va-
5 ther giving of thanks. For this ye pioria. Tovro yap lore yivua- 5
know, that no whore-monger, nor Kovreg, on nag nbpvog rj aKa-
unclean person, nor covetous man, Saprog rj nXeoveKrrjg, og iariv
who is an idolater, hath any inher- elduXoXdrpng, ovk !%et KXijpavo-
itance in the kingdom of Christ jiiav iv -nj/ fiaaiXeia rov Xpiarov

of what has been said, and also of the opinion that this Epistle was in
tended for the Christian community whose name it bears, I add that Ig
natius in his letter to the Ephesians. sect, i., and with this text apparently
in his mind, speaks of Christ's having offered himself 0£w npoa<j>opdv Kal
¦dvaiav. 3. For the meaning of nXeove^ia see on iv. 19. — " Not named among
you :" A strong indication of the entire contrariety of such sins to Chris
tian character.
4. " Foolish talking :" That is irreligious speech, such as is inconsistent
with a proper recognition of God, and a due regard to moral propriety and
decorum. — " Jesting :" The original word evrpaneXia, literally, well turned
speech, is used of dextrous, witty, humorous remarks. But most probably
St. Paul applies it chiefly in its sense of light and indecorous conversation,
unobjectionable words used to convey an indecent or improper meaning.
— " Which are not convenient :" These words are employed by a litotes
to express the inconsistency of such conversation with Christian morals.
Similar language is used of gross vices in Rom. i. 28. They are in con
trast with the previous words, " as becometh saints." — " Giving of thanks ;"
evxapiaria. The usual signification is certainly the true one, thanksgiving,
not " pleasant and grateful discourse as opposed to that foolish levity which
the Apostle condemns ;" although this shade of meaning is defended both
by ancient and modern commentators, who are mentioned by Eadie. The
antithesis is best preserved by the other signification, and such a contrast
accords well with St. Paul's manner.
5. "This ye know:" The received reading is iore with yivuoKOvreg,
' ye are knowing ;' but the testimony of ancient manuscripts and versions
preponderates in favor of lore. According to the former reading the verb
and participle are united, as in Heb. vii. 23, where see the note, p. 98.
The latter merely makes the verb emphatic. This may be imperative or
indicative ; ' know ye' or ' ye know assuredly.'—" Idolater ;" so in Col. iii.
5. The covetous man, whose whole soul is devoted to the acquisition and
preservation of wealth, is a worshipper of mammon and false to the true

Ch. V. 8-8.] EPISTLE TO THE EPHESIANS. 149
6 Kal &eov. Mndelg vfidg dnardru and of God. Let no man deceive 6
Kevdtg Xoyoig' did ravra yap you with vain words: for because
epxerai rj dpyrj rov #eov inl ' of these things cometh the wrath
1 roiig viovg rrjg dneu&eiag. Mr) of God upon the children of dis-
ovv yiveofte ovfiperoxoi avruv. obedience. Be not ye therefore par- 7
8 tHts yap ttots amrog, vvv de takers with them. For ye were 8
(pug iv Kvpiu' ug renva (purbg sometime darkness, but now are
ye light in the Lord : walk as chil-

God. The same character is true of every one who inordinately desires
and labors for whatever is contrary to religion and morals.
" In the kingdom of Christ and of God :" It is a subject of discussion,
whether the Apostle intends here to identify Christ and God or not. Mid-
dleton* maintains the affirmative of this question, and considers the one
article as qualifying both Xpiarov and 0eo£S, translating, " the kingdom of
him who is Christ and God." So also Riickert, Harless and Von Gerlach :
See De Wette and Stier in loc. In Tit. ii. 1 3, it does qualify fieyaXov
Qeov and aurrjpog rjfiuv 'Irjaov Xpiarov. This is, however, determined by
the subject, for ini<pdveiav d6%ng, "glorious appearance," is not affirmed
of God in the abstract, but of God, the Saviour. Whereas the kingdom
here mentioned, though constantly called " the kingdom of God," is also
frequently spoken of as Christ's. See Matt. xvi. 28, John xviii. 36, 2 Tim.
iv. 1, 18, 2 Pet. i. 11. It commences on earth, and will be continued and
perpetuated hereafter in heaven. And as Christ and God are not necessa
rily identical, the one kingdom may here be predicated of both. On the
other hand, as Christ is often called God and is really divine, the view of
this text which applies both terms to the Saviour accords with the analogy
of Scripture as well as with Greek usage.
6. " Vain words :" That is, sophistical representations tending to en
courage a man in neglect or sinful indulgence. The same expression
occurs in the Septuagint of Ex. v. 9, where the Hebrew is, ' words of false
hood.' — "These things :" Meaning the sins before enumerated. Comp.
Gal. v. 21. — " Children (rather sons) of disobedience :" In other words,
' the disobedient,' by a common Hebrew idiom. Comp. John xvii. 12,
and 1 Sam. xx. 30, the literal translation of which is, ' son of perverse re
bellion.' The English version, "a perverse rebellious woman," not only
adds to and weakens the text, but involves an absurd meaning, as it is not to
be supposed that Saul meant publicly to calumniate his own wife.
7. " Be," rather become " ye not therefore partakers with them." This
is in evident contrast with the first verse, "become therefore imitators of
God." 8. The abstracts " darkness" and " light" are contrasted, and the use of
* On the Article, in loc, pp. 284-288.

150 COMMENTARY ON THE [Sect. VI.
9 dren of light ; (for the fruit of the nepmareire, (b yap Kapnbg rov 9
Spirit is in all goodness and right- (purbg iv ndav dyaSuovvn Kal
10 eousness and truth ;) proving what ' bimioovvrj Kal dXrj'&eia,) doKi- 10
11 is acceptable unto the Lord. And fia%ovreg, ri iariv evdpeorov ru
have no fellowship with the un- Kvpiu' Kal firj ovyKOivuveire 11
fruitful works of darkness, but roig epyoig roig dmpnoig rov
12 rather reprove them. For it is a oKorovg, fiaXXov de Kal iXiyx^re.
shame even to speak of those things Td yap Kpvtffi yivbfieva t^tt' 12
which are done of them in secret, avruv alaxpbv ion Kal Xeyeiv.

them is emphatic. They express the Heathen and the Christian condition,
as those respectively of ignorance, sin, guilt, and of spiritual knowledge,
virtue, religious character, pardon, reconciliation to God and pure happi
ness. Such is the scriptural meaning of these figurative expressions. " In
the Lord :" That is, Christ, in connection with whom all these advantages
are obtained. Comp. 1 Cor. vii. 39, and other similar places. The ex
hortation is to live consistently with such a blessed condition. With
" sons of light" compare Luke xvi. 8, John xii. 36, and 1 Thess. v. 5.
9-11. Instead of the received reading nvevfiarog, the word (purbg is
undoubtedly to be preferred, and it is supported by the strongest testimony
of manuscripts, versions, and fathers, and is also confirmed by internal
evidence drawn from the context, which decidedly favors the idea of light.
The word " Spirit," was, most probably, introduced from Gal. v. 22. —
" All goodness, righteousness, and truth" are in opposition to the pre
viously mentioned vices. See especially "all" in iv. 19, 31. — This verse
is parenthetical, and the 8th is connected with the 10th and 11th. —
" Proving :" That is, trying, searching, and showing plainly by your con
duct. — " Have no fellowship :" Nothing in common with : Compare ver.
7. — " Unfruitful works of darkness" is in contrast with " fruit of the light"
in ver. 9. — " Them :" This pronoun is introduced by the translators. It
relates to the workers before implied, who are to be reproved. Such omis
sions, when evidently suggested by the context, are not uncommon.
12. The remarks that follow arise naturally from the exhortation
in the former verse. The secret things here denounced are thought by
some to refer to the Eleusinian and other mysteries. But there is no oc
casion to suppose anything else to be meant, but such vicious conduct as was
before spoken of, the practicers of which always endeavor to conceal their
disgrace by clandestine indulgence. See John iii. 20, Rom. xiii. 12, 13, 1
Cor. iv. 5, I Thess. v. 7, and compare Job xxiv. 15.
" It is a shame even to speak of:" Stier maintains that the Apostle
absolutely interdicts Christians from even speaking of the works of dark
ness which he alludes to, and therefore avoids mentioning them himself.
He says they are neither to be known nor named, lest Christians should

Ch.V. 9-18.] EPISTLE TO THE EPHESIANS. 151
13 Ta de uaVra iXeyxbfieva vnb But all things that are reproved 13

themselves become thereby inwardly polluted ; and regards the prohibi
tion as conveying a lesson to preachers : " The Apostle contemplates an
iXeyxetv without a Xeyeiv." Thus he connects the last clause of ver. 11
with the 12th and first clause of the 13th : ' Without mentioning or naming
these things, reprove them by the light, by a truly Christian life.' This
appears to be an unnecessary fastidiousness, and not in character with other
parts of Scripture. The Apostle, in common with his apostolic brethren
and the Lord himself as well as the Old Testament prophets, does not
scruple to mention, and sometimes with great plainness and particularity,
the secret vices which are condemned. When he declares it to be " a
shame even to speak of" the vices in question, he does not refer to the
mere mentioning of them in the way of reproof and condemnation. The
expression is like that of ver. 3, " let them not be once named among
you ;" banish them from your ordinary conversation and thoughts. Thus
the mischievous and ruinous nature of such vices affords a strong reason for
the duty and necessity of Christians having no connection with them, but
on the contrary of reproving them. And thus also, the force of the illative
particle yap is shown. ' Have no union with them,' on the contrary re
prove them, for so detestable is their character, that they are unfit to be
mentioned. To the question, how are things done in secret to be reproved 1 it is
sufficient to reply that the sort of conduct to which the Apostle alludes
was sufficiently known. Nothing was necessary but fearless advocates of
truth who would rebuke vice and, like the Apostle, reason to the hard and
impenitent sinner however elevated in worldly condition, " of righteous
ness, temperance, and judgment to come :" Acts xxiv. 25.
13. Ta de ndvra iXeyxbfieva- The article refers back to the vices
before spoken of, and the Vulgate omnia qua; arguuntur, and the authorised
version which follows it, " all things that are reproved," are incorrect. The
translation should be : ' But all (or the whole) being reproved,' &c. Ae"
has the force of yet, nevertheless : ' although all these secret things are not
to be mentioned, yet,' &c.
On the proper construction of the first clause critics differ. Some,
with De Wette, connect the participle with the noun immediately follow
ing, thus : ' But all, being reproved by the light,' &e. Stier regards the
words, " by the light," as a sort of intermediate expression, which shows
the character of the reproof, and is essential to the manifestation. By
omitting the comma in his translation, he leaves the sense equivocal : Das
aber Alles wird gestraft von dem Lichte offenbar gemacht ; which is, liter
ally rendered : ' But the whole is punished (or reproved) by the light
made manifest.' The grammatical construction of the noun with the verb'

152 COMMENTARY ON THE [Sect. VI.
are made manifest by the light : rov (purbg (pavepoivrai' nav ydp
for whatsoever doth make mani-

that follows is just as admissible as that which connects it with the partii
ciple that precedes. Its meaning strengthens the probability of such a
connection ; for, as Eadie well remarks, " <pug agrees naturally with
<pavepovrai. The idea is homogeneous, for light is the agent that reveals."
In this respect the construction in our English translation seems to be
best : " are made manifest by the light ;" and the meaning is probably
this, that religious and especially Christian truth, shows vice and its
abettors in their proper colors, and thus tends to reformation and con
version. The chief difficulty in the text lies in the participle (pavepovpevoVi
This is rendered in our translation " doth make manifest," as if it were
active, whereas it is either passive or middle, and the true translation
would seem to be 'is made,' or 'makes itself manifest.' — Accordingly De
Wette, who connects iXeyxofteva with (purbg, translates thus : Das Alles
aber, wenn es geriigt wird vom Lichte, wird offenbar ; denn Alles, was
offehbar wird, ist Licht : that is, ' But the whole, when it is reproved by
the light, becomes manifest ; for all which becomes manifest is light.' To
the same purpose Stier, after what has just been quoted : denn Alles
was sich offenbar machen lasst ist Licht : ' all that suffers itself to
be made manifest is light.' The former of these critics remarks as
follows: "The ideas of reproving and manifesting are closely allied.
Compare John iii. 20, 21, and 1 Cor. xiv. 24, 25, both which places the
author had probably in mind. The manifesting is not merely an ex
ternal disclosure, but also the becoming inwardly known in the consci
ousness. It is against the position of the words, and injurious to the
sense, to connect vnb rov (purbg with (pavepovrai. Not every reproving
has the manifesting as its result, that is, in the pregnant sense in which the
word is here used, but only reproving by the light ; in other words, such
reproof as springs from the principles of the truth. In accordance with
this exposition we must in iXeyxbfieva presume that along with it the
light of Christian truth is influential. The latter half of the verse shows
why the being reproved by the light results in the becoming manifest.
' All which becomes manifest' in that deeper sense ; all which, drawn into
the light of the truth, is brought to the consciousness, ' is light,' that is,
belongs to the light. Without (pug there is no (pavepovpevov, and where
there is a (pavepoipevov, there is (pug." Conybeare also translates as fol
lows : " Yet all these things, when exposed, are made manifest by the
shining of the light ; for whatsoever is shone upon and made manifest be
comes light." His expression, " when exposed," accords with the mar
ginal reading, "discovered" for "reproved," in the authorised version,

Ch.V.18.] EPISTLE TO THE EPHESIANS. 153
and with the translation of Wiclif, " schewid" (showed.) In a note, he
says of iXeyxere, " The verb means to lay bare the real character of a thing
by exposing it to open scrutiny." But this is rather a result of its usual
signification, and not the more common meaning, which is correctly ex
pressed by the word reprove.
The view of De Wette just given is not satisfactory to me. To de
ndvra are, no doubt, the sins before alluded to, implying also those per
sons who commit them. These are reproved by the light, that is, by the
truths of the Gospel, whether the author's construction of the participle be
admitted or not. Reproof and manifestation are, indeed, closely allied;
but that the manifestation here meant comprehends anything beyond an
external disclosure or an internal conviction made to the mind of the indi
vidual cannot be proved. The texts in John contrast two characters ; the
man who does evil, and avoids the light through fear of reproof and con
viction before others, and the man who does what is true and right, and,
by coming into the light, shows that his conduct proceeds from a divine
influence and union. The reproof and manifestation spoken of by the
Apostle regard the sinner who would conceal his conduct, not the man
who, conscious of his integrity, avoids concealment. In Corinthians, too,
the Apostle's " unbeUever or unlearned" person is evidently the man whose
mind is open to conviction, and who is consequently prepared to receive
the truth; a very different character from those here spoken of. It is not
probable, therefore, that the author of this Epistle had either of these
places in view ; or, if he had, that he intended to represent a parallel case.
De Wette's pregnant sense is most likely an assumed sense, and yet it is
the basis of his interpretation. It cannot be argued that such a sense is
determined by ver. 14, for he to whom Christ is said to give light is the
risen sleeper; and, moreover, the word is not (pavepuaei, but ini(pavaei.
Qavepovpevov has been thought to be a middle participle with an ac
tive meaning, and thus our translators seem to have regarded it. In this
view its use would be similar to that of npoexbfieda in Rom. iii. 9, where
see the note ; also, of nXnpovpevov in i. 23, ' filleth for himself and of
il~ayopa{,bfizvoi in v. 16, 'redeeming (or buying) for yourselves.' It has
been objected that such is not here the thought. But this may be doubted,
as the truth of the Gospel may well be said to manifest vices and persons
for its own ultimate progress and influence. It has also been said that the
previous passive use of (pavepovrai forbids such a change of the meaning
in (pavepovpevov. So Harless and others. But this too is questionable,
• as the simple and natural sense elicited by the change must not be disre
garded in the argument.
Upon the whole, the result seems to be that which the authorised ver
sion presents, and the meaning of the text is probably this : ' All these
sins, and those who commit them being reproved, are, by the truth, and

154 COMMENTARY ON THE [Sect. VI.

14 fest is light. Wherefore he saith, rb (pavepovfievov (pug ion. Alb 14
Awake thou that sleepest, and arise Xeyei' eyeipai 6 Kaftevduv, Kal
from the dead, and Christ shall dvdora Ik ruv veKpuv, Kal im-

especially by Christian truth, displayed in their real vicious and destruc
tive character ; for whatever makes for its own advancement this display,
is and must be such truth.'
14. " Wherefore he saith :" As the passage which follows is not found
in Scripture, various expedients have been resorted to in order to solve
the apparent difficulty. It will be sufficient to note a few.
Some have imagined it to be a declaration of our Lord not contained
in the Evangelical accounts, like that in Acts xx. 35 ; others that it was
cited from some ancient Hebrew work now lost ; others that it refers to the
Spirit suggesting to the mind of St. Paul, and is somewhat analogous to
the prophetic formula, " thus saith the Lord." But such theories are
wholly improbable. De Wette advances the opinion, that the author pro
bably applies an Old Testament passage in such a way as frequent use had
made current with him, so that he was not aware of the difference between
the text and the application ! This is quite in character with his extrava
gant and unfounded theory of the authorship of the Epistle, and is unworthy
of confutation, being contradicted by the whole tenor of the book. Stier
lays it down as a principle, that every interpretation which does not recognise
a quotation expressly made from some source is to be rejected. After
noting the various texts of the Old Testament which have been thought to
be referred to, he concludes that it cannot be a citation from Scripture.
Yet, as in accordance with his principle it must be a quotation, he asks, to
what except the Scriptures the formula can apply, and answers his own
question thus : " To what else but to the Spirit who in them is the speaker !
Where then does the Spirit speak thus clearly, so that the same formula
may be employed which usually introduces quotations from Scripture ? We
answer, in the church, where there are prophets, prophetic speakers and
poets, also, as gifts and words of the Spirit, fixed liturgical expressions,"
&c. Admitting that in the age of the inspired Apostles and prophets this
representation was in part well founded, (and it certainly cannot be proved
to be wholly so ;) the question still remains, where is language of the
church elsewhere cited either with or without such a formula ? and the an
swer is, no where. The words of the Revelation, ii. 7 and elsewhere, " what
the Spirit saith unto the churches," to which Stier appeals, are not parallel ;
for St. John does not refer to the inspired declarations to be looked for in
the churches or the church generally, but to what the Spirit was announ
cing by him. The church is never thus appealed to as a source of divine
truth. The Apostle refers no doubt to passages in the Old Testament, and

Ch.V.14-16.] EPISTLE TO THE EPHESIANS. 155
15 (pavoei aoi b Xpiarbg. BXenere give thee light. See then that ye 15
ovv, nug aKpi[3ug nepmareire, walk circumspectly, not as fools,
fifj ug aao(poi, dXX' ug ao(poi, but as wise, redeeming the time, 16
16 i^wvopa^bpevot rov Kaipbv, Sri

most probably has in mind such as Isa. ix. 2, xxix. 10, Iii. 1, and especially
lx. 1, 2. There may also be an allusion to Jonah i. 6 accommodated. But
he does not make a direct quotation of any. It is the general idea of divine
energy in awakening and rousing the morally sleeping and dead sinner, it is
communicating to his ignorant and sinful soul the light and warmth of divine
truth by the Saviour, which he draws from the passages on which his mind
rests. And as the idea is quoted from Scripture, he does not hesitate to
employ the usual formula. In a similar way St. Matthew employs another
formula in ii. 23, " that it might be fulfilled which was spoken by the pro
phets, He shall be called a Nazarene." It is well known that the Old
Testament contains no such words ; but the idea conveyed thereby, namely,
that the Messiah should be " despised and rejected of men," frequently oc
curs. So also in 1 Cor. iv. 6, the words, " that which is written," relate to
the same divine Scriptures, which inculcate modesty and a proper estimate
of oneself and others. In James iv. 5 also, no direct quotation is made,
though the full form is used, " the Scripture saith." The phrase in the
text under examination, " wherefore he (or it) saith," may be employed by
St. Paul to convey a general thought. It is possible, however, that in
tending to present a scriptural idea, and having therefore in view such
places as those above referred to, he gives this idea in language which the
Ephesian and some other churches, borrowing from the same Scriptures,
may have embodied in poetic forms and employed in their public devo
tions. It is not unworthy of note, that the three clauses are anacreontic in
their construction. Still, the leading thought being ultimately derived from
Scripture, the use of the formula accords with analogy.
With regard to the terms employed in the language quoted, it may be
remarked that "arise" is stronger than "awake." It expresses direct
effort, while the other does not extend beyond the idea of a suitable con
dition for commencing such effort. Rom. xiii. 11 and 1 Thess. v. 6 are
parallel. "Sleepest:" The ideas of darkness and sleep are connected.
"Arise from the dead:" The sleep of sin is a spiritual death.— "And
Christ shall give thee light:"— This implies that the reproof to which the
awakening voice corresponds, leads to illumination, and is therefore neces
sary and, when rightly received, salutary.— 'Eni(pavoei, which is beautifully
expressive of daybreak and sunrise, agrees well with the figure in Isa. lx.
15 16. " Then," ovv This particle would be more accurately rendered
'therefore.' Although the connection of the thought is with the preceding
verses in general, yet it is also particularly with the direction to reprove

156 COMMENTAEY ON THE [Sect. VI.
vice both by Christian practice and example. ' If you are to reprove the
misconduct of others, how circumspect and careful therefore ought you to
be yourselves.' The principle is that of Matt. vii. 3-5. — BXenere nug is not
exactly equivalent to flXenere 'Iva in 1 Cor. xvi. 10, 2 John 8 ; it regards
also the mode of carefully walking, namely, like wise and prudent men.
Comp. nug, "how," in 1 Cor. iii. 10. In both cases the indicative is
properly used. — 'AKpifiug, "circumspectly," means carefully, accurately,
with a proper regard to duty even in the smallest matters. — " Unwise:"
This word may be used generally in contradistinction to wise, that is, re
ligious, or in the sense of prudent, with a particular view to ij-ayopa$6p,evoi
Kra., like the phrase " in wisdom," Col. iv. 5. The true wisdom which the
Apostle has in view does properly comprehend both.
'E^ayopa^bpevoi rov Kaipbv These words are certainly taken from the
corresponding ones in Dan. ii. 8, Kaipbv vpeig i^ayopd^ere. The Apostle
adds the article and substitutes the middle for the active. They mean
literally, ' buying out (or off) the time' or ' opportunity.' In reference to
the Chaldee wise men, the circumstances show the meaning to be, procras
tinating, seeking delays by expedients, and thus gaining time, in the hope
of escaping threatened destruction. And some commentators, among
whom is the distinguished Bengel, have maintained that deferring, waiting
for suitable opportunities, is the leading thought here. Von Meyer also
regards this as in part the Apostle's idea. Stier does not altogether
reject it, yet he views it as a merely secondary consideration for the chil
dren of light, though it was the principal point with the wise men of Baby
lon. Doubtless St. Paul does not mean to advise his readers merely to
wait patiently for opportunities of usefulness which may at some future
period arise. This would be at variance both' with his and our Lord's
habitual directions to work while it is called to-day. He exhorts Christians
to avail themselves of every immediate and passing occasion of usefulness,
allowing none to glide by unimproved. It is not necessary to carry the
figure to extremes, as is done by certain interpreters who endeavor to de
termine the various objects to be given or abandoned in purchasing such
occasions. The price implied is the sacrifice of self-gratification and indul
gence. — The force of the middle must not be overlooked, as the Christian
must make time and opportunity serviceable to himself and to his Lord.
The precise meaning of b Kaipbg and of al rjfiepai must be noted.
Stier decides that they are parallel in meaning and both comprehensive ;
that the latter phrase designates for the individual the whole period of his
life, not certain unfriendly intervals of time, (intervalla temporis inimica,)
as Bengel says. Allowing this general signification to be true, it will not
be necessary to exclude the more special one of opportunity and the par
ticular time in which the Apostle wrote. His exhortation may regard the
whole period of human life, which is to be secured for useful purposes, and

CB.V. 17-21.] EPISTLE TO THE EPHESIANS. 157
Hal Tjfiepai novnpai elai. Aid because the days are evil. Where- 17
twto firj yiveode dcppoveg, dXXd fore be ye not unwise, but under-
avvievreg, ri rb MXrjfia rov standing what the will of the Lord
18 Kvpiov. Kal firj fie&voKea$e is. And be not drunk with wine, 18
olvu, iv u iariv dauria, dXXd wherein is excess ; but be filled
19 nXnpova&e iv nvevfiari, XaXovv- with the Spirit, speaking to your- 19
reg eavroig tpaXfioig Kal vpvoig selves in psalms and hymns and
Kai uddlg nvevpariKaig, ddovreg spiritual songs, singing and making
Kal ipdXXovreg iv r%j Kapdia melody in your heart to the Lord ;
20 vfiuv ru Kvpiu- evxapiarovvreg giving thanks always for all things 20
ndvrore vnep ndvruv iv bvb- unto God and the Father in the
pari rov Kvpiov rjfiuv 'Irjaov name of our Lord Jesus Christ;
Xpiarov ru &eu Kal narpi, submitting yourselves one to an- 21
21 vnoraooppevoi dXXrjXoig iv other in the fear of God.
(p6f3u Xpiarov.

that because all our allotted days are marked by sin and sorrow ; and it
may also regard any occasion to be improved, and that on account of the
peculiar sinfulness and calamity which characterized the age of the author. —
" Evil" is explained "by some exclusively of distresses, persecutions and
variou» difficulties to which Christians were subject ; by others, in a moral
sense, of generally prevailing sinfulness. As no satisfactory reason can be
given for limiting the meaning to either, it is best to comprehend both.
Compare the language of Jacob in Gen. xlvii. 9. So far as it may relate
to moral evil and be of general application, the language of Gal. i. 4, and
1 John v. 19, may be regarded as parallel.
17-21. "Therefore :" De Wette and other's connect this with the im
mediately preceding clause : " because the times are so bad." But it is
rather an inference from the previous statements and remarks in general, as
it qualifies the exhortations that follow to ver. 21 inclusive. — "A(ppoveg here
and dao(poi in ver. 15, are not exactly equivalent in meaning. The latter
relates particularly to the practically irreligious ; the former to the careless
and inconsiderate, who neglect to exercise the mind on religious subjects
and therefore remain ignorant of and of course unimpressed by them.
Compare the use of this word in Luke xi. 40, 1 Cor. xv. 36, 1 Pet. ii. 15.
It is here set in contrast with what follows, "understanding what the will
of the Lord is," and describes the spiritually ignorant and careless. The
clause just cited implies a life in accordance with a knowledge of Christ's
will. " The Lord :" It is disputed whether Christ or God is here intended.
The word is both applicable to and used of either. The whole phrase
" the will of God," or " his" or " thy will," — that is, God's, is common.
Here also the Syriac and Vulgate employ the word God, Dei. But this
only shows that these ancient versions substituted the common phrase for
one less usual. The weight of external evidence is decidedly in favor

158 COMMENTARY ON THE [Sect. VI.
of the common reading. The Apostle, no doubt, intended to denote the
will of Christ. This accords with the use of the word Lord several times
in this Epistle and in others, and also with Acts xxi. 14 compared with
ver. 13.
'Ev u " in which," in ver. 18 does not refer to " wine" alone, but in
connection with what precedes. It is intoxication against which the Apostle
warns, and such excesses as are also referred to in Rom. xiii. 13, and other
similar places. There is no reason to suppose, with Koppe and others,
that there is any reference to excesses committed at Christian love feasts.
That the language of the next verse must be allowed to relate to public or
social worship, is no proof of such a supposition. The representation made
by the Apostle of the abuse of the Lord's supper among the Corinthian
Christians, does not justify such a conclusion even with regard to them.
The strongest passage is in 1 Cor. xi. 21, and there the word pedvei only ex
presses a free use of the wine : Comp. Gen. xliii. 34, where the same
expression is used of Joseph's brethren enjoying themselves at his table,
and certainly without any reference to intoxication. And even if such dis
graceful conduct did prevail for a time at Corinth^ this will not justify the
inference that it was common or even not rare among Christian communi
ties, which must have been the case if the Apostle here alludes to it. But
it is not credible that such prostitution of sacred things to sensual mdul-
gence would have been passed over by St. Paul without a more decided
and solemn rebuke. — " Excess," dauria- This word is translated " riot"
in Tit. i. 6, and 1 Pet. iv. 4. It expresses also the consequences which
necessarily result from debauch and all inordinate indulgence of appetite,.
namely, destruction of happiness and ruin both of body and soul. This is
intimated by its derivation from a and ou$u.
" But be filled with the Spirit :" According to this translation the ev
preceding nvevpan ought to have been omitted, and then the last clause,
nXnpovade nvevpan would correspond in construction with the first,
pedvoKeode o'lvu. JlXrjpbu, in the sense of, to fill with, is used in the New
Testament in connection with the genitive, dative and accusative, and also
with the preposition &. See Acts ii. 28, xii. 52, Rom. xv. 13, 14, 2 Tim.
i. 4, Rom. i. 29, 2 Cor. vii. 4, Col. i. 9, John xii. 3. It never occurs in
this sense with iv. In Col. ii. 10, and iv. 12, to which Eadie refers for this
meaning, the construction is different. In the former, iv avru expresses
the Christian's union with Christ, and nenXrjpupevoi the being filled which
results therefrom. In the latter, the construction of eV is with arrjre, not
with nenXrjpupevoi, ' that perfect and entire ye may stand in,' &c. In this
place, therefore, the more accurate rendering would be, ' become full,' or,
' be filled in the Spirit.' The fulness which Christians are exhorted to
attain is the same as has been before mentioned in this Epistle, (see i. 23,
iii. 19, iv. 13,) and relates to spiritual gifts, graces and character. While

Ch.V. 17-21.] EPISTLE TO THE EPHESIANS. 159

becoming so filled, he is " in the Spirit," that is, united with him as with
Christ; or under the influence of his divine agency, as the phrase iv
nvevpan is often used in reference to the afflatus of divine inspiration.
See the note on iii. 5, p. 88. As the Christian, endowed under spiritual
influence with the divine nature, (2 Pet. i. 4,) is evidently contrasted with
the sinner inebriated with wine and other stimulants ; and as, in the next
verse, the contrast seems to be also between the mirthful and intemperate
songs of the votaries of Bacchus, and the inward thanksgivings and joyous
emotions of the true Christian heart ; it appears probable, that St. Paul
designedly chooses the phrase ev nvevpan, which expresses spiritual in
spiration, in order to make the antithesis the more striking.
With ver. 19 compare Col. iii. 16. 'Eavrolg, "to yourselves," is
equivalent to dXXrjXoig, ' to one another,' as in iv. 32, and the text in Colos
sians just referred to. It is equivalent to ' among yourselves,' meaning in
your assemblies for religious worship. It probably comprehends also
antiphonal service which, we know, was practised both by Jews and
Christians. Stier suggests that the oneness of the Christian body is thus
intimated, ourselves and the others being parts of the same unity. But
the former word is employed for the latter, and even in classic Greek. So
that this cannot be the ground of the usage.
" Psalms and hymns and spiritual songs :" Whether these three words
are employed to designate three distinct sorts of devotional compositions
of different character, or whether the last is general in its nature and com
prehends the other two, is uncertain. The reader will be gratified by a
portion of Eadie's note, which is learned, judicious, and liberal. — "Psalms :
This term, from \pdXXeiv, to strike the lyre, is, according to its derivation, a
sacred song chanted to the accompaniment of instrumental music. So
Basil rightly defines it, and the definition of Gregory of Nyssa is similar.
This specific idea was lost in course of time, and the word retained only
the general sense of a sacred poetical composition, and corresponds to the
Hebrew Titita," a sacred poem. — " Hymns : These are also sacred po
etical compositions, the primary purpose of which is praise, as may be
seen in those instances in which the verb occurs, Acts xvi. 25, Heb. ii. 12."
Hymns are songs of praise to God. In Matt. xxvi. 30, and the parallel
place, Mark xiv. 26, vpvrjoavreg, which is rendered in our version, " when
they had sung a hymn," refers no doubt to the Hallel or praise, that is,
Ps. cxiii.-cxviii., which was sung either in part or wholly by the Jews at
the Paschal celebration.* — "Spiritual songs:" Literally, 'odes,' that is,
poetic strains of praise. See Rev. v. 9, 10, and xv. 3, 4, which are evi
dently poetic, if not metrical, in their structure. Eadie supposes that such
odes are called spiritual, because prompted by the Spirit. This may be
• See Lightfoot's Hebrew and Talmudical Kxercitations on Mark xiv. 26 : Works, Lond, 1684, fol
vol. 1, p. 854

160 COMMENTARY ON THE [Sect. VI.
true in some cases, but it is not necessary to limit the expression to
compositions emanating directly from the inspiring Spirit. Whatever
harmonizes with Christian principle and character is spiritual ; and con
sequently all religious Christian odes are entitled to this appellation. It is
most probable that the Apostle employed the epithet in its most compre
hensive sense.
" Singing and making melody in your heart :" " Song is the expression
of happiness," and also of praise. " The mind which is filled with the
Spirit is surcharged with gladness, and relieves itself by a song. Its pas
sion (feeling, Christian emotion,) gives harmony to its utterance :" Eadie.
Most true, even though the utterance may be dissonant to musical ears.
The harmony is spiritual, appreciated by holy men and angels, with whose
devotional character it is in perfect unison. — " In your heart" is not merely
equivalent to ' heartily,' sincerely, earnestly. It characterizes that religious
joy and thanksgiving with which the inward emotions of the soul harmo
nize. The oral expression may indeed often serve to denote them ; but
sometimes they lie too deep for utterance, and are rather to be felt than
declared. " This silent playing in the heart signifies that sincere and genu
ine emotion which ought to accompany sacred joy. The heart pulsates in
unison with the melody." — "To the Lord:" That is, to Christ, Thus
Pliny states that the ancient Christians sang hymns to Christ as to God ;
carmen Christo, quasi Deo, dicere secum invicem.*
Although St. Paul does certainly refer to public worship, yet he does
not intend to limit his remarks to such occasions. This is evident from
the general character of the context, and also from the expression in
ver. 20. "giving thanks always." Compare the parallel place in Col.
iii. 16 and 17.f
The expression, " all things," in ver. 20, for which thanks are to be
given, has regard to what comes from God. It is applicable to the adverse
as well as to the prosperous affairs of life, to afflictions as well as to cir
cumstances which are directly and positively joyous, inasmuch as all are
intended to have a beneficial influence, and to " work together for good to
them that love God :" Rom. viii. 28. Sin is, of course, excluded from this
category, as being hostile to his nature and will, although it may be made
subservient to the good of his creatures, and to his own glory.
" In the name :" This expression often denotes authority. Thus to act
or speak in the name of Christ is to do so by virtue of authority claimed
from him, as in the phrases, to cast out demons, and to ask in his name :
See among other places Mark xvi. 17, John xiv. 13, 14, 26, xv. 16, 2 Thess.
* Epls. Lib. x. 91, p. 2T8, Lond. 1722.
+ On the subject of Psalmody and ohuroh mnsio In general, tho reader is referred to a work which,
although it has not received the attention whioh it merits, ought to be known and read, and especially
by members of the Episcopal churoh. Muslo, as it was and as it is. By N. E. Cornwall, M. A. New
York, 1851.

Ch. V. 22.] EPISTLE TO THE EPHESIANS. 161
22 At ywaiKeg, roig Idioig dvdpd- Wives, submit yourselves unto 22
oiv vnordooeo,&e, ug ru Kvplw your own husbands, as unto the

iii. 6. Sometimes it denotes connection with him, as in 1 Pet. iv. 14, " if
ye be reproached iv bvbpan Xpiarov," that is, in reference to him, in con
sequence of your being connected with him. Here and in other similar
places it denotes such a connection as his nature, character and offices
imply, namely, that of the " one mediator between God and men," as he is
called in 1 Tim. ii. 5. Through him as such all our intercourse with God
is to be kept up, and therefore our thanks to be presented.
Verse 21 respects voluntary submission to others, a reasonable acquies
cence in and concession to the wishes of our brethren, whether they be
superior in the station of life or not. See 1 Pet. v. 5. It is not a degrad
ing subjugation to usurped authority, whether civil or ecclesiastical, or to
assumed superiority of pride and insolence, that St. Paul inculcates.
This would be incompatible with that proper self-respect which every
honorable man feels to be both his right and duty, and also with the noble
Apostle's own example. Compare Acts xvi. 36, 37, xxii. 24, 25, xxiii. 3-
5, xxiv. 12, 13, 19, 20, xxv. 10, 11. Such submission to what is right and
proper accords with the usual application both of the verb and noun, as
may be seen by referring to Luke ii. 51, Rom. viii. 7, x. 3, xiii. 1, 1 Cor.
xiv. 34, for the verb, and for the noun to 2 Cor. ix. 13, 1 Tim. ii. 11, and
iii. 4. This Christian submission to one another is enjoined, not on the
sanction of any terror which might arise from the apprehension of present
punishment inflicted by man, but from an infinitely higher motive, " the fear
of God," or Christ. 6eo£i is the received reading, but the weight of au
thority both from manuscripts and versions determines in favor of Xpiarov,
and this reading is now generally approved. The phrase is indeed uncom
mon, but quite in character with the Apostle's course of thought. The
Old Testament expression, " fear of the Lord," might justify the supposi
tion that, as God is thereby designated, God must be meant also by the
term Lord in the New. But this is not a necessary inference, as it is fre
quently employed with direct reference to Christ. See 1 Cor. x. 21, 22,
2 Cor. v. 11, (compare Christ in ver. 10,) Col. iii. 23, 24* Besides, the
context here suggests a very sufficient reason why " the fear of the Lord"
Christ should be appealed to, inasmuch as Christians are to submit to each
other as members of that holy body of which Christ is the head. The
apprehension of censure and condemnation by him is, therefore, most ap
propriately stated as the great and leading sanction of Christian conduct.
22. This verse is most probably the commencement of a subdivision
of the Apostle's general exhortation. The church reader will note that
* Some commentators add 1 Pet. ii. 13. Bnt most probably the word " Lord" is here nsed of God,
as the next verse seems to show, especially if compared with Eom. xiii. 2, 4, 6.
11

162 COMMENTARY ON THE [Sect. VI.
23 Lord. For the husband is the Sri b dvrjp ion Ke(paXrj rrjg 23
head of the wife, even as Christ is yvvaiKog, ug Kal b Xpiarbg
the head of the church : and he is the Ke(paXrj rrjg iKKXnoiag, avrbg

the Epistle for the 20th Sunday after Trinity, in accordance with ancient
usage, commences here. — " Submit yourselves :" The received reading is
vnordaoeo'&e, but its genuineness is doubtful. Some authorities have
vnoraaoeoftuaav, and some others omit the verb entirely. Hence several
modern critics, among whom is Eadie, reject every such reading, and sup
ply the ellipsis from the preceding verse. The verb may have been in
troduced in this verse on account of its being the commencement of a
lectionarium. See my Translation of Planck's Introduction to Sacred
Philology and Interpretation, Note viii., pp. 217, 218. The sense will not
be affected by the omission ; and yet there is considerable authority for
retaining it.—" Own," Idioig' Compare 1 Cor. vii. 2, where the application
of eavrov and idwv respectively to the husband and the wife, shows that
each of the married parties has reciprocally the same property and inter
est in the other. " The Lord" is undoubtedly Christ. To explain it of
the husband, according to its application in 1 Pet. iii. 6, is impossible, both
on account of the singular number and also of the context. The com
parison with Christ which is here implied, and consequently the degree
of subjection which is enjoined, must be limited by the nature of the
case. And so also in the following verses, the expression is indeed of a
general nature, but terms of the most comprehensive meaning are often
employed in Scripture in a modified sense. Comp. Matt, xxiii. 3,
Col. iii. 20.
23. The article before dvrjp is probably, and the Kai before avrbg
certainly spurious. Whether the former be genuine or not does not affect
the meaning. Several critics reject also ion. The whole verse might be
-accurately translated thus : ' Man is the woman's head, as also the Christ
(or Messiah) is the church's head ; he is the body's Saviour :' Comp.
1 Cor. xi. 7, 8, 9, 11. The absence of the article does not make the
nouns indefinite. Compare in the Hebrew and Greek, Dan. ix. 25,
"Prince," and Heb. v. 8, "Son." — "Saviour of the body," Zurrjp rov
ouparog- Stier thinks that there is an allusion here to the derivation of
aupa from auu for ou£u, to save, preserve, nourish. Not a few inter
preters carry out the comparison of the man with Christ even to his char
acter as Saviour, and suppose the Apostle to intimate, that the male sex
or the husband stands in the same relation to the female or the wife as the
Saviour does to his Church. If suoh a comparison be admitted at all, it
cannot be extended beyond the ideas of protection, support, preservation,
and deliverance in difficulties and dangers. But such an application of the
comparison is unnecessary if not forced, and not in harmony with the true

Ch. V. 23-26.] EPISTLE TO THE EPHESIANS. 163
24 aurrjp rov auparog. 'AXX' Saviour of the body. Therefore as 24
uanep fj iKKXrjoia vnordaoerai the church is subject unto Christ,
ru Xpioru, ovru Kal al yvvdiKeg so let the wives be to their own hus-
rdlg Idioig dvdpdaiv iv navrl. bands in every thing. Husbands, 25
25 Ol dvdpeg, dyandre rag yvvaiKag love your wives, even as Christ also
eavruv, Kadug Kal 6 Xpiorbg loved the church, and gave himself
rjydnrjoe rrjv iKKXrjaiav, Kal iav- for it ; that he might sanctify and 26
26 rbv napeduKev vnep avrrjg, iva

meaning of the word " Saviour," as affirmed of Christ. In its most defi
nite and proper application as the deliverer of " his people from their sins,"
(Matt. i. 21, Phil. iii. 20,) the comparison cannot have the least bearing.
24. " Therefore :" This translation of dXXd is given by Tyndale, Cran
mer and the Geneva version. But it is unsupported by usage, and quite
unnecessary. Several commentators give this particle an adversative
meaning, translating it 'but, nevertheless.' They connect it intimately
with the last clause of the preceding verse, thus : Christ is the Saviour of
the body ; in this office man as the husband takes no part. Still, this
want of application in the comparison does not affect the wife's obligation
to suitable submission. ' But (or nevertheless) as the church is subject, so
let the wives be,' &c. On the other hand, it may very properly be re
garded as a particle of transition, like de. It implies that, on the ground
of what has been before said, namely, that Christ is the head of the church,
and the man the head of the wife, subjection in both cases is obligatory.
'Idioig is wanting in several manuscripts, and is rejected from the text by
Eadie and some other critics, who suppose it to be a gloss introduced from
ver. 22. — 'Ev navri, " in every thing :" Compare 1 Cor. i. 5. The gene
ral expression must be limited in its application. See- the conclusion of
the note on ver. 22.
25. 'Eavruv Some critics prefer vpuv, a reading which has the
sanction of several manuscripts and versions. The former, however, is
better supported, and agrees also with the previous Idioig, if this word be
genuine. Compare the use of the same pronoun in the following verses,
especially ver. 28.
26. " That he might sanctify and cleanse it with the washing of water
by the word :" This translation, which in the union of the two verbs fol
lows the older English versions, is incorrect. The more accurate render
ing would be thus : ' That he might sanctify it, having cleansed' &c.
'Ayidarj here does not express the atoning character of Christ's death, as
in Heb. ii. 11, xiii. 12. Neither can this verse be limited to " the nearer
purpose of the Saviour's love and death, and the following unfold its ulti
mate design," as Eadie says. It may comprehend the former, but it in
cludes also the latter, which indeed is the principal point intended. It

164 COMMENTARY ON THE [Sect. VI.
cleanse it with the washing of wa- avrfjv dyidorj Ka&apiaag ru
Xovrpu rov vdarog iv prjpan,

relates to the general design of Christ's " giving himself for the church,"
namely, its consecration to God, and its internal and moral sanctification.
Compare Rom. xv. 16 last clause, and especially the next verse in Ephe
sians, where iva q dyia is plainly equivalent to iva dyiday. It is for
" himself" that Christ is said to sanctify his church, not to reconcile it to
God by an atonement. The verse is susceptible of two modes of punctua
tion. A comma may be placed after vdarog, as well as dyiday, and then
the first and last clauses will stand connected thus : " that he might sanc
tify it — by the word." In John xvii. 17, 1 Pet. i. 23, 25, (compare also
ii. 2,) " the word," Xbyog, prjpa, is used in connection with regeneration
and sanctification. Still, we should in this case expect to find iva dyiday
iv prjpan followed by the intermediate clause. The more natural con
struction is that which connects this clause with iv prjpan, and this accords
with the Apostle's usage : See i. 3, 17, ii. 18, iv. 3, 14. The meaning
thus elicited agrees best also with the view of baptism as given elsewhere.
But before this point is illustrated, it is necessary to attend to the signifi
cation of certain terms in the verse.
Kaftapioag is translated by the Vulgate mundans in the present, as if
it denoted a habitual cleansing and purifying, and this view is given by
some modern writers. But its proper meaning is having cleansed, and its
connection with ru Xovrpu rov vdarog^ which refers to baptism, shows
that it relates to the incipiency of Christian purification. So several dis
tinguished interpreters regard it. The articles show that the reference is to
a Xovrpbv and a vdup definite and well known, and the words express the
instrumentality of this cleansing, namely, baptism. So the same term is
used in Tit. iii. 5. This is undoubtedly true, whether by Xovrpbv we un
derstand the bath, that is, the locality, or the bathing or washing, that is,
the act. The word bears either signification, and the one necessarily im
plies the other. The latter however is most probable, as it agrees best
with the frequent mention of the act of baptism. As the Apostle's repre
sentation in the context is taken from the marriage relation, it is very
natural to think that he introduces the washing of holy baptism in refer
ence to the lustration and purification of the bride, preparatory to the nup
tials. Though the cleansing relates to the incipiency of divine life, yet it
is intimately connected with the sanctifying. The Apostle's view extends
also even to the extreme degree of progressive sanctification, and this is
in harmony with his usage. It is well remarked by Ruckert, that " no
one can have read Paul, (and Stier, who quotes the passage in his note on
iv. 13, very properly adds, and especially this Epistle,) without knowing
that he never satisfies himself merely with a notice of the proximate rela-

Ch. V.26. ] EPISTLE TO THE EPHESIANS. 165
tions of his subject, but mounts higher and higher until he has reached the
very loftiest and the most ultimate of all."
The chief difficulty in this verse lies in settling the meaning of ev
prjpan. Various and extraordinary views have been taken of it. It will
be quite sufficient to state some of them, without subjecting them to a
formal refutation. The noun has been thought to mean ' declaration,' and
to refer to the divine promise implied in baptism ; also the ' command' in
volved therein. Some interpreters, both ancient and modern, explain it
of the baptismal formula, " in the name of the Father and of the Son
and of the Holy Ghost." Others again regard it as equivalent to the
power or spirit of baptism, which is not merely a washing with water,
but water with the word. 'Prjpa will then be similar to Uvevpa in John
iii. 5. It appears most in accordance with scriptural usage to understand prjpa
of the word of truth, the system of the Gospel as referred to in 1 Pet. i.
25 : "This is the word which by the Gospel is preached unto you." Thus
the meaning will be, ' having cleansed it with the washing of water by (or
in, meaning, in connection with,) the word of truth.' The objections
which have been advanced against this interpretation do not seem to have
much force ; while, on the other hand, the meaning obtained harmonizes
with the view of Christian baptism as generally presented in the New
Testament. It is strange that Eadie should speak of this " sense of iv, per, by
means of," as " unwonted," when he so translates it in giving his own ex
position. " We regard iv as denoting the instrument in its internal opera
tion, and so far different from did; and by prjpa we understand the Gos
pel. The church is cleansed in the washing of water, cleansed by the
word." That the preposition is often thus used is plain from such pas
sages as Matt. iii. 11, v. 13, ix. 34, Luke iv. 1, Acts iv. 9, 1 Cor. iii. 13,
Gal. iii. 8, and various other places. What this writer means by saying
that the sense which regards iv prjpan "as a qualificative or descriptive
epithet joined to ru Xovrpu rov vdarog, is too large to be packed into the
simple words," it is not easy to say. His view would be substantially the
same, were it not that he joins iv prjpan with Kadaploag, a construction
which Olshausen and Stier agree in deciding that " the order of the words"
will not allow. He seems unwilling to associate prjpan with baptism.
This institution he represents as "symbolizing, picturing, depicting the
cleansing ;" while the statement of the text is, having cleansed it in or
with or by baptism, by or in the word.
Neither, on the other hand, can I see any propriety in Stier's objection
to such a view as that which regards iv (>fjfian as referring to the Gospel,
which is so often designated by this term. He says : " It will not do to
understand it of the word of doctrine and preaching, the Gospel as also

166 COMMENTARY ON THE [Sect. VI.
purifying as well as baptism." And the reason he gives is, " the close con
nection made by iv." How the closest connection of the Gospel with the
washing of baptism militates against this interpretation of the text, it is
not easy to perceive. It does appear to be the interpretation intended by
the Syriac translator, who introduces the same preposition beth with both
nouns, connecting them with a copulative, and translates thus : " by the
washing of water and by the word ;'' thus allowing the two instrumental
ities to be regarded as unconnected. The sanctification of the church by
the agency of its divine head, communicating incipient sanctification in
baptism, and subsequent progressive and increasing sanctification by the
habitual and continued influence of the word, may very properly, and in
perfect consistency with other scriptural statements, be thus represented.
The connection required, however, by Stier's own exposition, is the closest
possible. He regards " the word" as " inwardly, really, though in sacra
mental union with the water, the true Xovrpbv, (idnriopa, Ka-ddpoiov,
washing, baptism, what purifies."
If now the meaning before given be allowed to be in accordance with
the language under consideration, the cleansing of the church is here said
to be effected by the Saviour's acting on it through the instrumentality of
baptism, which baptism implies the concurrent influence of the word of
divine truth. In other terms, the washing of water of which the cleansing
is predicated, must be accompanied also by the influence of the living word.
This constitutes the power of baptism, which without it is merely the ex
ternal purification, and consequently imperfect.
This view of Christian baptism is that which is generally presented in
the New Testament. The very remarkable passage in 1 Pet. iii. 21, so
far as it bears on this point, is too clear to need exposition. Here we
have the Apostle's definition of baptism, in which he guards against the
error of supposing it to be merely the outward washing. It is " not the
putting away of the filth of the flesh, but the answer of a good conscience
towards God." The right internal character, which alone can prompt the
answer or stipulation, or whatever may be implied in inepurnpa, is made
prominent, and this implies the previous internal agency of the word of
truth. For a fuller development of this subject, the reader is referred to
the note on Rom. vi. 3, pp. 96-98. To the texts there cited from Gala-
tians and Colossians may be added Acts xxii. 16, where Ananias is said to
have called on Saul of Tarsus to " be baptized and wash away his sins," in
immediate connection with which the language occurs, " calling upon the
name of the Lord," that is, praying to the divine Saviour. This implies,
of course, a religious internal state of the heart. Our Lord's conversation
with Nicodemus presents also the same view. " Except a man be born
again of water and of the Spirit, he cannot enter into the kingdom of God :"
John iii. 5. That the word " water" is used of outward baptism, there

Ch.V. 27.] EPISTLE TO THE EPHESIANS. 167
27 Iva napaarfjay avrbg eavrS) ter by the word; that he might 27
evdogov rrjv iKKXrjaiav, pfj present it to himself a glorious
exovaav aniXov rj pvrida rj n church, not having spot, or wrinkle,
can be no reasonable doubt* and it is certain that " the Spirit" relates to
the influence of this divine agent on the soul. Both therefore are neces
sary to constitute the being born or begotten again, of which the Saviour
speaks. Whether both parts of this operation, the external and the internal
are simultaneous is another question. Many assume this to be so ; but on
no other scriptural ground than this, that both are stated in connection.
This however proves nothing, and it is certain, from what we know by ob
servation to be fact, and also from what we read in the New Testament,
that the internal influence of " the word" or the truth or " the Spirit"
sometimes precedes and sometimes follows " the washing of water." For
a striking instance of the former, see Acts x. 47, 48, in connection with the
foregoing narrative. The latter is true in all cases of adult baptism where
the parties baptized become true penitents and believers after having re
ceived the sacrament thereof.
In addition to what has been said, let' it be noted, that the interpretation
of prjpan in immediate connection with the baptismal washing regards the
initiation into the Christian divine life, the commencing process of the
Christian's sanctification. By the continued influence of the same word
through the agency of the Spirit, and in consequence of the antecedently
formed union with Christ by virtue of regeneration, his sanctification is con
tinued and progressively advanced.
27. Avrfjv, in the received text, is erroneous ; the true reading, sup
ported by the best authorities, is avrbg, and this is adopted by the leading
editors. Instead of our ordinary English version, the more accurate trans
lation of the Greek is as follows : ' That he the same might present to him
self the church glorious, not having spot or wrinkle or any of such things,
but that it may be holy and without blemish.' The language is evidently
figurative, and is taken from the oriental preparation of a bride for the mar
riage celebration. See the same figure among a multitude of other places,
in Ps. xiv., Isa. liv. 5, 6, John iii. 29, Rev. xix. 7, xxi. 2, 9, xxii. 17.
Uapaarrjay The verb occurs in the same sense in 2 Cor. xi. 2, " that I may
present you as a chaste virgin to Christ," and refers to her presentation to
the bridegroom, and not to the idea of a sacrificial offering, which does not
harmonize with the general context. It may at first view appear incon
gruous with the figure, to speak of the bride as presented to the bridegroom
by himself. Here indeed the comparison does not apply. But this is the
very point in which the symbolized marriage is peculiar. Christ is the
bridegroom ; and it is he who, by the operations of his Spirit and through
* See my Essay on our Lord's Discourse at Capernaum, pp. 68, &9.

168 COMMENTARY ON THE [Sect. VI.
or any such thing, but that it ruv roiovruv, dXX' iva y dyia
should be holy and without blem-

his instituted means of grace, sanctifies and prepares his bride for her ulti
mate and perfect connection with himself. He also, the same Saviour who
gave himself for her, will then present her to himself, her husband and
Lord, and receive her into indissoluble union and happiness. Hence it is
that the Apostle makes his declaration the more emphatic by introducing
the avrbg before napaorrjay.
"Spot or wrinkle :" These, which disfigure the female countenance, ex
press the idea of sinful contamination. " Glorious," to which they stand in
contrast, conveys that of perfect beauty, queenly majesty of appearance. It
may be used in reference to the countenance, as the corresponding participle,
verb, and noun are of the splendor of Moses' face in Ex. xxxiv. 29, 30, 35,
and 2 Cor. iii. 7 ; and also to costly and splendid apparel, as the adjective
is in Luke vii. 25. " Without wrinkle" implies also the idea of permanent
youth. Thus the perfect purity, holiness, dignity, and felicity of the
thoroughly sanctified church are all most fitly represented, and in entire
harmony with the figure.
It is in accordance with the general spirit of the Epistle, and particu
larly with what is said in iv. 13, to understand this glorious condition of
the -church as future, and not to be fully attained in its present imperfect
state of effort and trial, although its sanctification and preparation for final
presentation is constantly advancing. The union of Christ and his church
is indeed represented in Scripture as now subsisting ; but nevertheless it is
imperfect. And it is exactly in this same way true that although " we are
now the sons of God," (1 John iii. 2,) yet are " we waiting for the adoption
of sons," (Rom. viii. 23,) that is, the perfection of such condition when, in
the kingdom of glory, we shall be " the sons of God, being the sons of the
resurrection :" Luke xx. 36. See the note on the text in Romans, p. 143.
The same remark might be applied to Christian regeneration. It is the in
cipiency of divine life, and takes place in our present state at right and en
tire baptism, and the life which it commences continues during the whole
of that state. But in a certain sense all this state of imperfection may be
regarded as the period of the regenerating process, during which true
Christians themselves, " who have received the first fruits of the Spirit,
groan within themselves," and partake of that " travailing in pain" which
is predicated of creation in general : See Rom. viii. 22, 23. The complete
birth shall take place in the ultimate and glorious development of that pro
cess at the general resurrection, " the regeneration" or new state of things
¦of which the Saviour speaks when he promises Peter and his apostolic
'brethren, that they "shall sit upon twelve thrones, exercising authority
over the twelve tribes of Israel :" Matt. xix. 28.

Ch. V. 28, 29.] EPISTLE TO THE EPHESIANS. 169
28 Kai dpupog. Ovrug 6(peiXovaiv ish. So ought men to love their 28
ol dvdpeg dyandv rag eavruv wives as their own bodies. He that
yvvdiKag, ug ra kavruv aupara. loveth his wife loveth himself.
'O dyanuv rrjv eavrov yvvdiKa For no man ever yet hated his 29
29 eavrbv dyanp,' ovdeig yap nore own flesh; but nourisheth and
tt)v kavrov adpKa ipiarjaev, dXX' cherisheth it, even as the Lord the
iKrpe(pei Kal ftdXnei avrfjv, Ka-

28. " So," ovrug' This particle refers back to ver. 25, " as," mdug'
Men ought ' so to love their wives as Christ loved the church.' The love
should be of the same sort, implying a devotion to their best interests,
and a willingness to make any sacrifice for their truest welfare. This
retrospective reference is required by the connection of the verses, and it
gives the most emphatic comparison. Another reference is also given in the
" as," ug, that follows. As men ought to love their wives as Christ loved
the church, so it must necessarily follow that they ought to love them as
they love their own bodies. Eadie objects to this that " the introduction
of a double comparison only cumbers the argument ;" and therefore he
adopts the exposition of Meyer : " So ought husbands to love their wives
as being indeed their own bodies." But the well founded reference to Kadug
which precedes, is not at all inconsistent with another to the ug which fol
lows ; neither is the argument, or rather illustration, cumbered or pressed
by supposing that both are intended. The community of interest, feeling,
hopes, and enjoyments, which the perfect marriage union implies, is strongly
expressed in the last portion of the verse. In a certain sense indeed the
married pair may be regarded as one, so that the wife as the husband's
body is indeed part of his own self. The graphical representation of the
union and its resulting duties appears even more strikingly in what follows.
In ver. 23, the husband is said to be the head of the wife. Here the inti
macy of the union is described in language almost expressive of identity.
But this latter representation must not be so interpreted as to contradict
the former, on the ground of which suitable submission is enjoined, as in
ver. 33, " reverence" also is on the ground of the union Jiere affirmed. We
must not ignore the fact that the union is still that of the head and the
body ; which, in the moral and Christian social connection of the married
parties, are reciprocally bound to promote each other's welfare, as they in
variably do in the sound physical constitution. While the Apostle requires
" the husband to love his own wife as his own body, as himself," he does
not forget the headship before claimed for him, and therefore we do not
find the same language employed to designate the duty of the wife. This
is expressed by the terms " submission" and " reverence ;" that of the
husband by the all comprehensive term " love."
29. What is here said is true even of those who have practised the severest

170 COMMENTARY ON THE [Sect. VI.
30 church: for we are members of dug Kal b Xpiarbg rrjv iKKXrj-
aiav. "On peXrj iapiv rov 30

asceticism, subjecting the body to the most painful mortification and discip
line. It was not from hatred of their own flesh, but in the expectation of some
great ultimate advantage. Grotius quotes similar language from Seneca
and other Latin writers. The Apostle intimates that the man who hates his
wife may be said to hate his own body, his own flesh. The iK with Tpe^et,
which occurs only here and in vi. 4, strengthens the force of the simple
verb, and may be expressed by the not very elegant phrase ' nourish up.'
It denotes fond and motherly affection. The whole expression compre
hends all the appliances of food, clothing, comfort and satisfaction. In its
reference to Christ, it denotes all his affectionate care for the preservation
and salvation of the church, and all the spiritual living power which he
communicates to her from his own self.
30. The statement made in this verse gives the fundamental reason for
what had just before been said respecting Christ's care of his church : " We
are members of his body." The question has been raised, why did not the
Apostle say, ' we are his body,' as he has called the church elsewhere : See,
among other places, i. 23. The simple reason seems to be that, while in the
passage referred to and others of the same sort, he speaks of the church as
a whole, in that under consideration his mind dwells upon the same church
as consisting of the various individuals that compose it. The view of Stier
on this verse, as on several others, is quite too mystical. Olshausen's re
mark — that " the unity of Christ with the church is not a merely figurative,
metaphorical, nor even a purely spiritual one, but also a truly bodily
one" — is either unintelligible, or else involves a sort of corporeal pan
theism or panchristism, (if I may venture to make a strange word in order
to express a strange thing,) and personal identity with Christ. The whole
verse expresses intimate connection, the very closest union, which, as the
figure pervading the whole context required, is denoted by terms drawn
from physical association. Nevertheless the connection is not physical but
spiritual, and the more perfect and entire on this very account. The latter
half of the verse — " of his flesh and of his bones" — is wanting in several
ancient manuscripts and other authorities. But the weight of external
evidence is in its favor. And it is much easier to account for its omission
by some transcribers to whom such language may have appeared unneces
sary or inexplicable, than to explain its introduction into the text. The
allusion undoubtedly is to the language in Gen. ii. 23, of our first father on
being presented by God with his divinely created spouse : " This is now
bone of my bones and flesh of my flesh;" which expresses the origin of
Eve from the person of Adam, and the result in the affectionate and
happy union of the pair. The spiritual origination of the church from

Ch.V.SO, 81.] EPISTLE TO THE EPHESIANS. 171

auparog avrov, i.K rrjg aapKog his body, of his flesh, and of his
avrov, Kal iK ruv bareuv bones. For this cause shall a man 31
31 avrov. 'Avrl rovrov Kara- leave his father and mother, and
Xehpei dv&punog rov narepa

Christ himself, and its most intimate and indissoluble union with him are
also thus denoted by the Apostle. Similar language to express family and
other close relationship may be found in Gen. xxix. 14, Judg. ix. 2, and
2 Sam. v. 1. Compare the note on Rom. xi. 14, pp. 201, 202.
I have not thought it necessary to examine the interpretation of this
verse and the preceding one, which presumes an especial reference to the
Lord's communication of himself to the true believer in the holy supper.
Doubtless the living head does in a most especial manner communicate in
that sacrament the vital efficacy of his atonement and intercession to the
true believer. But so he does also in a degree in other rightly used means
of grace. And the nourishing and cherishing which the Apostle here
speaks of must not be limited to any one divine instrumentality, or be
understood to refer to any one in particular ; because no such reference
is sanctioned by anything which the Apostle here says.
31. This verse is a quotation taken, with very slight verbal alterations,
from Gen. ii. 24. There is no occasion to introduce the formula, ' as it is
written,' or any other. The language itself determines its origin to every
reader of the Old Testament. In vi. 2, another quotation occurs without
any introduction, and such instances are found in Rabbinical books : See
Surenhusius, Thesis 36, p. 21. It is by no means necessary to suppose
that the expressions are those of Adam, and that in the use of such terms
as father and mother he has his mind on the future, and becomes, as Jerome
represents him, primus vates* It is the author of this portion of Genesis,
whether Moses or some one of the old patriarchs,f who makes the state
ment under divine direction. As the statement comes thus from God, it
is in Matt. xix. 5, ascribed to the Creator himself. The words in the Old
Testament refer naturally to the marriage union, originally of the first
human pair, comprehending also that of all others in subsequent genera
tions. The union required by this relation was doubtless also intended by
its divine institutor to symbolize the mystical union of Christ and his
church. The Apostle has intimated this analogy. But some of his com
mentators have run into extravagances wholly unfounded, and inconsistent
with the character of such analogies as they are exhibited in holy Scripture,
which avoids details, and is usually general in its representations. The words
here quoted from Genesis are not used of Christ. To interpret them of
his descent from heaven when he took upon him human nature, and thus
* See his Comment, in loc, Opera, torn, iv., col. 898.
t See Jahn's Introduction to the Old Testament, English Translation, part ii., chap, i., § 15, note a\
p. 204

172 COMMENTARY ON THE [Sect. VI.
shall be joined unto his wife, and avrov Kal rrjv pnrepa, Kal npoo-
KoXXrj&rjaerai npbg rrjv yvval-
Ka avrov' Kal eoovrai ol dvo

to regard " father and mother" as figurative or mystical for that condition
of association with God which he enjoyed before his incarnation, when,
" in the bosom of the Father," he partook of " glory with him before the
world was," (John i. 18, xvii. 5,) is one of the unfounded notions just
alluded to. The author of the text in Genesis, our Lord himself, and his
Apostle who here quotes it, refer to the closeness and affection of the mar
riage relation, which is such that all other human ties, however intimate,
even those of paternal and maternal regard, must yield to it. — The words,
" on account of this," refer back to that relation which St. Paul had already
so clearly and fully developed. The phrase, " one flesh," is equivalent to,
' most intimately united ;' not identified as one and the same person, for
this is not true even of the married pair. See the note on ver. 30, with
the texts there referred to. — The expression elg aapKa piav, is Hebra
istic, and an exact translation of the original, ins itap. For a similar
use of the preposition, see Luke iii. 5, xiii. 19, Rom. xi. 9, and other
places. The reference to the Lord's supper, which some have imagined to be
intended in this place, is affirmed by Olshausen, who, as Eadie expresses
himself, " illustrates his meaning with considerable grossness and indeli
cacy." The censure implied in this remark is certainly not undeserved.
Still it would be unreasonable and fastidious to object " indelicacy," were
there any sufficient ground for Olshausen's statements.* But there are
none. And they spring from his extravagant views of the eucharist,
and are made without the least foundation in Scripture. They afford
a striking, and I may say melancholy illustration, of the fact, which
commentary, regarded as a whole, in almost all ages, too certainly demon
strates ; namely, that when the mind is decidedly settled in favor of some
particular dogma, something will always be found in Scripture which is
supposed to sustain or at least to confirm it. Interpreters, Romanist and
Protestant, Episcopal and Presbyterian, Lutheran and Calvinist, Inde
pendent and Methodist, have, in a greater or less degree, fallen under the
influence of this most unhappy tendency ; and the result has been to con
firm each in that particular modification of error which is properly his
own. Never can it be reasonably expected that the church of Christ will
become one in the degree in which it ought to be united, until those whose
office and duty it is to expound the truths of the Gospel, come to an ex
amination of the original text of the Bible, divested of sectarian bias
* The English reader may find them in the translation of his Commentary, published at Edinburgh
in 1851, in Clark's Foreign Theological Library, vol. xxi., p. 266.

Ch. V. 82.] EPISTLE TO THE EPHESIANS. 173
32 elg aapKa piav. lb pvarrjpiov they two shall be one flesh. This is 32

and such prepossessions as spring from imperfect and erroneous education,
and enter fully and heartily into the spirit and feeling of the childlike founder
of the school of the ancient Hebrew prophets, exhibited in his answer to the
divine call: "Speak, Lord, for thy servant heareth." 1 Sam. iii. 10.
32. The accurate translation of this verse is as follows : ' This mys
tery is great ; but I speak (or mean) in reference to Christ, and in re
ference to the church.' In 1 Tim. iii. 16, the same epithet "great" is
applied to " the mystery of godliness," that is, of the Christian religion ;
and in both cases it denotes the vast importance of the thing intended by the
term. x\nd this suggests the inquiry, what is it which is here intended?
It has been said that the word " mystery" in this place conveys the
sense of mystical exposition, a meaning given to a passage of Scripture
which indeed is not apparent on the face of it, but lies deep in its spiritual
significance. Such expositions are often given by the Rabbins, and they are
designated by different names* Those who attach this meaning to the
term maintain, that the Apostle purposely uses it in reference to the inner
signification of the text in Genesis, as I have before stated it. But in op
position to this view, it is enough to say, that the word " mystery" is
never thus used in Scripture. Neither would it be in harmony with St.
Paul's manner to suppose that, having given such a mystical exposition, he
would tell his readers how great and important it was.f
The meaning given by Romanists in general is ' sacrament,' and on this
ground the sacramental character of marriage is defended. But this view
has no other scriptural foundation, than the translation of the Vulgate,
which employs the word sacramentum. Neither has it any other patristi-
cal, than the loose sense in which the same Latin word occurs in the fathers.
It is well known that they applied it to anything important, unusual, extra
ordinary, miraculous, serious, solemn, not apparent. Hence we meet with
such language as, the sacrament of the axe which the prophet Elisha caused
to float, and the very remarkable statement of Jerome, who uses the word
of preaching, blessing, confirming, administering the communion, visiting
* They are often called Aggada, sn38 or mXT, a Eabbinical term to express some attractive
discourse, historical, theological, or mystical. The origin of the word is uncertain, some deriving it
from T^an (Hiph. of "U3>) to relate; others from ias» to collect in a bundle, implying the complex
and mystical nature of the discourse; and others again from "135, to draw, to attract. The term Mid-
rash ffllltt from V\% to inquire, is often employed in this way. Sometimes the word Baza,
!St"h or Sod, "HD. secret, hidden, is used. Schoettgen on this text quotes some very apposite pas
sages from the Eabbinical book entitled Jalknth Eubeni, and among them phrases almost identical with
that of the Apostle, this mystery is glorious, mystery great, mystery high, or, as he prefers to trans
late the original riK^S' profound. See his Horas Hebraicte in loo.
t In tho Epistle ascribed to Barnabas, the author makes a very extravagant attempt to show that tho
doctrine of Christ crucified was mystically represented in the circumcision of Abraham's 818 servants,
and concludes by eulogizing the exposition as conveying a most certain truth: Section 9. But we
never find anything of this sort in the Scriptures.

174 COMMENTARY ON THE [Sect. VI.

a great mystery : but I speak con- rovro peya iariv, iyu de Xeyu ¦;.

the sick, and praying* It is certainly true, as Hooker says, that " in the
writings of the ancient fathers, all articles which are peculiar to Christian
faith, all duties of religion containing that which sense or natural reason
cannot of itself discern, are most commonly named sacraments."f To the
same purpose also is the remark of Barrow : " Every thing containing
under it somewhat of abtruse meaning is by ancient writers termed a sacra
ment."! Nothing definite, therefore, in reference to doctrine, can be in
ferred from their application of the word sacrament to marriage regarded
as an emblem of Christ's union with his church.
In explaining the word " mystery" as here employed, we must note
its general use elsewhere. It means either something not at all or but
very imperfectly known, or else something which human intellect cannot
of itself discover or fully comprehend. See the note on Rom. xi. 25.
The latter is its meaning here. The thing so described exceeds in its ful
ness human comprehension. What this thing is the Apostle himself tells
us most plainly : ' I speak in reference to Christ and in reference to the
church.' The union of these, with the results flowing therefrom, is the
mystery ; and its nature and the mode of divine operation resulting are
above the ken of human discernment, and consequently mysterious. Com
pare what is said of regeneration in John iii. 8. In the language of Bengel : •
Mysterium appellatur ipsa conjunctio Christi et ecclesise.
Some of the most learned and candid expositors of the church of Rome
allow that no proof of the sacramental character of marriage, in the pro
per sense of the word sacrament, can be founded on this passage. As a
matter of literary curiosity, I here present to the reader an analysis of the
note of Erasmus. It shows the well-known candor of the author, his ac
curate knowledge and unwillingness to state what he knew to be erroneous,
and also his at least equal reluctance to subject himself to the censure of
his persecuting superiors. In this respect it is a model of prudence. No
one can rise from a perusal of his commentary on this passage without a
strong impression on his mind, that bonus Erasmus had no intention to die
a martyr for anti-Romanist interpretation, however firmly he might be con
vinced of its truth.
Erasmus translates pvarfjpiov by ' mystery,' for the information, he
says, ' of those who from this passage conclude that marriage is one of the
seven sacraments. Not that this doctrine is to be doubted, as probably it
has been handed down by tradition from the apostles, or certainly from the
* See Gerhard's Loci Thoologici, de Sacramentis, Seot 6, p. 123. tom.iv. Edit. Franc et Hamb. 1657 ;
and Bingham's Antiquities, Book xii., chap, ii., sect. 4.
t Ecclesiastical Polity, Book v., sect. 60, vol. ii., p. 198, Clarendon Edition, 1798.
X Treatise on the Doctrine of the Saoraments, in his Theological Works, vol. vi., p. 648 of the Ox
ford Edition, 1880.

Ch.V.33.1 EPISTLE TO THE EPHESIANS. 175
33 et? Xpiarov Kal elg rrjv iKKXy- cerning Christ and the church. 33
olav. UXtjv Kal vpetg ol Ka#' Nevertheless, let every one of you
eva, eKaarog rrjv eavrov yvvdiKa in particular so love his wife even
ovrug dyandru ug eavrov, rj de as himself; and the wife see that
yvvrj Iva (pofirjrai rov dvdpa. she reverence her husband.

holy fathers. Although orthodox schoolmen have formerly doubted it, and
opposite opinions have been approved of, and Dionysius, who professedly
treats of the sacraments of the church, and carefully explains its rites and
ceremonies, is silent on the subject of marriage. Neither is the term
sacrament employed in reference to it in the voluminous works of Jerome
on this subject. Nor does Augustin give marriage this name, nor, which
may seem stranger still, even Jovinian, though an advocate of matrimony.
And yet he might have availed himself of it in argument, for he could have
reasoned, — if marriage be a sacrament and virginity not a sacrament, then
marriage is of superior dignity. But all these difficulties are easily re
moved by the learned.' (How he does not tell us.) 'I do not therefore
say this, to call in question the doctrine of marriage being a sacrament,
but to show that it is not satisfactorily proved by this passage. The ad
versative particle shows plainly that this great mystery relates to Christ
and the church, not to husband and wife.' He then quotes passages from
Augustin in confirmation of this view, and proceeds thus : ' The Greek
word does not properly signify a sacrament in the sense in which the term
is applied to the seven, but denotes what is secret and hidden ; and St.
Paul often uses it of topics quite foreign from the nature of sacraments.'
This remark he illustrates by apposite quotations. He concludes his most
extraordinary comment by leaving the question — whether from this text
matrimony can be determined to be a sacrament properly so called— open
for discussion. " Neque nego matrimonium esse sacramentum, sed an ex
hoc loco doceri possit proprie dici sacramentum quemadmodum baptismus
dicitur, excuti volo." It is very evident that Erasmus had no confidence
in the force of any argument drawn from this text in defence of the sacra
mental character of marriage.
33. " Nevertheless," nXfjv Some say that " the writer now returns
from a digression to a previous topic." Robinson adopts this view. There
does not seem to be sufficient reason for affirming a digression. ' But,' in
the sense of yet, nevertheless, which is the ordinary meaning of nXrjv, ac
cords well with the context, as if the author had said: 'Although indeed
my direct and exclusive reference just made is to the mystical union of
Christ and his church, yet I do not ignore or lose sight of the marriage
relation and its obligations, and therefore I make this statement of the
duty of each of the married parties.' Thus our authorised translation,
which, with most of the English versions that preceded it, follows the Vul-

176 COMMENTARY ON THE [Seot. VI.
VI. Children, obey your parents in Td reKVa, vnaKOvere roig yo-VI.
2 the Lord : for this is right. Honor vevaiv ifiuv iv Kvpiu- rovro
thy father and mother, which is yap ion dinaiov. Tipa rov no- 2
the first commandment with pro- repa aov Kal rrjv pyrepa- rjng
3 mise, that it may be well with iariv evroXrj npurrj iv inayye-
thee, and thou mayest live long on Xia' Iva ev aoi yevrjrai Kal eay 3
4 the earth. And, ye fathers, pro- paKpoxpbviog inl rrjg yrjg. Kal 4

gate verumtamen. The Kai which precedes vpeig shows the association
of ideas in the Apostle's mind. It is as if he had said : ' Do ye also
cherish towards your wives the affection which Christ bears to his church.'
Ol «a#' 'iva, that is ' you individually ;' or, ' every one of you.' Compare
the phrase «ar>' eva ndvreg in 1 Cor. xiv. 31. St. Paul, of course, ad
dresses himself to married Christians, but there is no reason to suppose
with Stier* that in the previous use of iyu de Xeyu, he contrasts himself
with this class, vfieig, thus making the pronoun emphatic. — The ellipsis
after " wife" is supplied in various ways, according to taste and feeling.
For similar ellipses before iva, see 2 Cor. viii. 7, Gal. ii. 10.
VI. 1-4. The Apostle now proceeds to note the reciprocal duties of
parents and children, beginning with an address to the latter. The clause,
" in the Lord," is wanting in a few ancient authorities, but the external
evidence greatly preponderates in its favor, and it is certainly genuine.
The direction applies indeed to children in general, yet it was no doubt
intended especially for children of Christian parents. — " Right :" That is,
just, equitable, and consequently proper ; what is rightfully demanded by
the laws of God and man, and founded on the relationship of the parties.
The fifth commandment, which is immediately quoted, may be found in
Ex. xx. 12, and Deut. v. 16, where the same language occurs. The
Apostle calls this " the first commandment with promise." It may be
asked, how can this be said of the fifth commandment, since the second
contains both promise and threat 1 If it be replied that the writer has
in view the second table exclusively, then other difficulties arise. First,
there is no scriptural ground for such a distinction of the decalogue, unless
it be the statement made in Ex. xxxiv. 1, 4, 28, 29, and elsewhere, that
the moral law was given on two tablets, and the division of the whole into
the two general commandments to love God supremely and mankind as
ourselves : See Matt. xxii. 38, 39. And again, if there were, it would
still remain to be settled, whether the fifth commandment should be con
sidered as belonging to the first or the second table. In defence of the
latter view it might be urged that the first four regard the duties which we
owe exclusively to God, and the remaining six those which bear directly
on our fellow creatures. On the other hand, however, it may be said that
* Towards the end of his note on ver. 82.

Cn. VI. 1-4.] EPISTLE TO THE EPHESIANS. 177
ol narepeg, pfj napopyi^ere to voke not your children to wrath :
reKva iipuv, dXX' iKrpi(pere but bring them up in the nurture
avrd iv naideia Kal vov&eoia

respect and obedience should be rendered to parents as standing to their
children in the relation of superiors, and therefore in some degree of con
nection, however remote, with God. The position also in which the law is
introduced in Lev. xix. 3, and its omission in Rom. xiii. 9, where the five
following commandments of the decalogue are noted, agree with, if they
do not sustain this view. But even if it be granted that the last six do
constitute a second table, we must not ignore the fact that this is the only
one of the six to which a promise is attached. What then is the meaning
of " first ?" The supposition that npurrj is used in the sense of pia, (like
the converse of pia for npury in Titus iii. 10, and nm* for ¦pais*] in Gen. i.
5,) is in itself improbable, and is not supported by usage. Several critics
give the adjective the force of chief, principal, which it often bears. If we
adopt this view, the translation must be, ' a chief commandment,' meaning
a most important one, for it cannot be regarded as the principal one. Yet
no good reason can be assigned for thus distinguishing this injunction
among the other laws. More likely the Apostle means that this com
mandment is the first in the decalogue to which a direct and positive
promise is annexed, that in the second being rather implied than plainly
stated as a sanction of the law. And the same may be said of the third
commandment. The language here employed does not intimate that any
other commandment with promise follows this ; but states solely that none
such precedes it. Of the whole ten commandments this is the first which
contains a direct and positive promise. With regard to the application of
the promise, every attentive reader must have concluded from observation
and from similar passages, that it is limited by numerous exceptions, and
was intended to apply especially to the ancient Hebrew people as a body.
"Fathers:" This translation, which accords with the oldest English
versions, is no doubt correct. Although narepeg is sometimes, like patres,
used in the general sense of parents, as in Heb. xi. 23, (notwithstand
ing the objections of Stier and Eadie,) yet in this place such a general
meaning is neither necessary nor probable. The Apostle would not begin
with the appropriate term for parents in ver. 1, then specify "father and
mother," and lastly introduce the proper word for " fathers" in order to de
note both parents. It is better, therefore, to regard him as addressing
himself to the male parents, on whom the principal obligation devolves of
taking care that the child be properly treated and educated. — Uaideia
means ' discipline,' but not in the limited sense of chastisement. It com
prehends the whole training of the mind and character. Nov&eaia, exhor
tation, warning, implying also instruction, is a very important part of gen-
12

178 COMMENTARY ON THE [Sect. VI.
5 and admonition of the Lord. Ser- Kvpiov. Ol dovXoi, inaKOvere 5
vants, be obedient to them that are roig Kvpioig Kara adpm perd
your masters according to the flesh, cpbfiov Kal rpbpov, iv dnXbryn
with fear and trembling, in single- rrjg Kapdiag vpuv, ug ru Xpia-
ness of your heart, as unto Christ, ru, pfj Kar' S(p&aXpodovXeiav 6
6 Not with eye service, as men pleas- &g dvSpundpeoicoi, dXX' ug dov-
ers ; but as the servants of Christ, Xoi rov Xpiarov, noiovvreg rb
doing the will of God from the MXypa rov deov in ipvxyg'
7 heart; with good will doing ser- pe^ evvoiag dovXevovreg, ug 1
vice, as to the Lord, and not to ru Kvpiu Kal ovk dv&punoig,
8 men: knowing that whatsoever eldbreg, Sri 5 idv n eKaarog 8
good thing any man doeth, the -noirjoy dya&bv, rovro Kopieirai
same shall he receive of the Lord, Trapa Kvpiov, eire dcruXog, e'lre
9 whether he be bohd or free. And iXev&epog. Kal ol Kvpioi, rd 9
ye masters, do the same things un- avrd noieire npbg avrovg, avt-
to them, forbearing threatening; evreg rrjv aneiXrjv, eldbreg, Sri
knowing that your Master also is Kal vpuv avruv b nvpibg eonv
in heaven ; neither is there respect ev ovpavolg, Kal npoounoXryipia
of persons with him. ovk earl nap' avru.

eral discipline. — " Of the Lord :" That is, Christ. All Christian education
is Christ's, inasmuch as its means and instrumentalities spring from him,
and its appliances and the direction given to them must accord with his
Gospel. 5-9. This portion contains directions to servants and masters. See
the parallel place in Col. iii. 22, iv. 1. — "According to the flesh :" Comp.
Rom. ix. 3, and Col. iii. 22. ' Your earthly masters ;' so called, probably,
in contradistinction to their heavenly master, " Christ, the Lord," as after
wards mentioned, and intimating perhaps that the relationship was external
and transitory, affecting rather the outward man than the inward, especially
in its Christian character. — " Fear and trembling :" That is, with proper
respect and reverence, as the same phrase is used in 2 Cor. vii. 15. In
Phil. ii. 12, it relates to religious obligation, as it does also in Ps. ii. 11.
— ' AnXbrrjg denotes sincerity of purpose and character. — Some connect
in ipvxyg with the next verse, but this construction is objectionable, as it
associates the clause with per' evvoiag, and makes a sort of tautology. Before
tw Kvpiu the best editors insert, ug, in favor of which the evidence is
strong from manuscripts, versions and fathers. Thus the proper transla
tion will be, ' yielding service with a well-disposed mind, as to the Lord
and not to men.' The particle is introduced in the authorised version, but
omitted by Tyndale, Cranmer, and the Geneva. — In the 8th verse there
,are slight differences of reading, but they do not affect the meaning.
With Kopioerai or Kopielrai, compare 2 Cor. v. 10, and Col. iii. 25.
Ver. 9. "The same things:" It is as if the Apostle had said, act

Ch. VI. 5-11.] EPISTLE TO THE EPHESIANS. 179
10 Td Xoinbv, ddeX(poi pov, iv- Finally, my brethren, be strong 10
dvvapovode iv Kvpiu Kal iv ru in the Lord, and in the power of
11 Kpdrei rrjg laxvog avrov. 'Ev- his might. Put on the whole ar- 11
dvaaaSe rrjv navonXiav rov mor of God, that ye may be able
¦&eov, npbg rb dvvaaftai vpag to stand against the wiles of the
arrjvai npbg rag pe&odeiag rov

towards your servants on the same principle, and pursue the same course
of conduct so far as the different circumstances of the two parties allow.
The direction is equivalent to that in Col. iv. 1. — " Forbearing threatening :"
No doubt the Apostle selects this word because it expressed what in all
ages and countries has too much characterized the conduct of masters
towards their servants. The prohibition of the less severe treatment,
comprehends a fortiori the prohibition of the harsher and more cruel. In
stead of the common reading vpuv avruv, many ancient authorities have
avruv Kal vpuv. According to the former the translation will be as in
our English Bibles ; according to the latter, it will be thus : ' Knowing
that both their master and yours is in heaven.' Whichever reading may
be preferred, the point of the Apostle's remark lies in the fact that the
earthly master here is responsible to a heavenly one, to whom he must
give an account hereafter. — With the last clause compare Acts x. 34.
10. To Xombv. This is governed by Kara understood, ' as to the rest.'
It introduces the conclusion of the Epistle, which consists of an exhorta
tion to persevere in the Christian profession and character, notwithstanding
all the opposition which must be encountered, expressed under the image
of a soldier clothed in suitable armor and manfully persevering in resist
ance against his foes. Certain critics reject the clause "my brethren," which
is wanting in some ancient manuscripts and versions. Eadie says : " They
seem to have been introduced from other passages where they occur in
connection with rb Xombv," and refers to 2 Cor. xiii. 11, Phil. iii. 1, iv. 8,
1 Thess. iv. 1, 2 Thess. iii. 1. But this very connection shows that
they coincide with St. Paul's manner. The evidence of their spuriousness
is hardly sufficient to warrant their rejection. — "Be strong:" That is,
' strengthen yourselves,' and thus the verb will have a middle signification ;
or, regarding it as passive, ' be strengthened.' It is on the ground of the
Christian's union with Christ and consequently with his power, that
the exhortation to be strong or strengthened is predicated.
11. "The whole armor of God:" Both these nouns are emphatic.
The armor is God's, not of human, but divine origin ; and the Christian is
to arm himself with the whole of it. The same word occurs in Luke xi.
22. Tag pedodeiag rov dia(3bXov The insidious modes of warfare, the
artfully arranged schemes of battle which are planned and contrived by the
arch adversary : Comp. iv. 14.

180 COMMENTARY ON THE . [Sect. VI.
12 devil. For we wrestle not against diafibXov on ovk eanv rjplv rj 12
flesh and blood, but against princi- ndXy npbg alpa Kal aapKa, dXXd

12. " Flesh and blood :" That is, human beings. Comp. Gal. i. 16,
Matt. xvi. 17. Eadie very properly renders the clause, " our struggle is
not against flesh and blood." But in affirming that " the Apostle excludes
flesh and blood from the lists altogether," and that " the common notion
that he means to say, we wrestle not only with the evil of human corrup
tion, but against superhuman adversaries, cannot be sustained," he goes too-
far. The learned German expositor, Harless, gives the same view. Un
doubtedly a part of the Christian's struggle is with ungodly men among
whom his lot may be cast. It is true that the phrase " flesh and blood,"
does not necessarily imply weakness, frailty, corruption, sinfulness ; other
wise it could not have been said that Christ " took part of the same :" Heb.
ii. 14. And yet it certainly does sometimes imply these properties, as is
the case in 1 Cor. xv. 50 : " flesh and blood" cannot inherit the kingdom
of God. As expressive of human nature in general, it must comprehend
the enemies of true religion, and therefore these need not be excluded from
the category of the opposing forces, although the class immediately after
wards mentioned is much the more formidable. True it is, as Harless re
marks, that any struggle of the Christian against human or fleshly illicit
desires, is a struggle against the powers of darkness to whose influence they
owe their origin and activity. Yet it is quite natural for the Apostle to
designate both human and Satanic opposition by appropriate appellations.
It is not necessary to introduce the qualifying term only, although it will
be implied ; for the Apostle, in view of the vastly superior ability of the
spiritual portion of the opposing forces, may ignore or seem to disregard
the other. Still he does not deny that they are a part of the enemies
against whom the struggle is to be maintained. The representation is
similar to that in Exod. xvi., where, after it is said in ver. 2 that " the
whole congregation murmured against Moses and Aaron," it is also said in
ver. 8, " your murmurings are not against us, but against the Lord." The
criminality of the people in murmuring against God was so flagrant, as to
make their offence against their human superiors unworthy of notice.
Compare the similar language in Num. xvi. 11.
" Principalities, powers :" In i. 21, these words are used of the highest
angelic powers of heaven. Here and in the parallel place, Col. ii. 1 5, they
refer to the chief grade of evil angels, fallen spirits. — " The rulers of the
darkness of this world :" Tov aluvog, the received reading, is generally re
garded as spurious. It is wanting in the earliest and best manuscripts,
versions, and fathers. The accurate translation of the true reading would
be : ' With the world-rulers of this darkness.' The first term designates
the powerful agents of Satan who insidiously govern " this present evil

Ch.V. 12.] EPISTLE TO THE EPHESIANS. 181
7rp6c rag dpxdg, npbg rag i%ovo- parities, against powers, against
lag, npbg rovg KoapoKpdropag the rulers of the darkness of this

world," (Gal. i. 4,) and comprehends the thought, to express which most
probably the word aluvog was inserted. The compound is equivalent to
" prince, God, of this world," in John xii. 31, xiv. 30, xvi. 11, 2 Cor. iv. 4.
The Rabbins had introduced the Greek term into their vocabulary,
("flto'ipta'np, KoapoKpdrup-) applying it to Assyrian and other earthly
. monarchs; and also to spiritual powers, such as the supposed angel of death.
See, among various other authorities, Buxtorf's Talmudic Lexicon, col.
2006, 2007, and Wetstein in loc. — The other phrase here employed, ' this
darkness,' expresses by a strong figure the sinful and miserable condition
of men independently of the Gospel. Compare Isa. ix. 2, as quoted in
Matt. iv. 16, Eph. v. 8, and see 1 John v. 19.
The next clause is very inadequately rendered in the authorised ver
sion, "spiritual wickedness in high places." The marginal reading is
"wicked spirits" and "heavenly." The literal translation of the Greek
would be : ' against the spiritual of wickedness in the heavenly,' both the
adjectives being plural and the former neuter. Td nvevpariKa may be
abstract for concrete, and therefore equivalent to spirits, nvevpara, and
the whole phrase express wicked spirits who, being themselves sinful, tempt
men to sin. Such a view is maintained by many of the ablest interpreters
and critics. Certainly, as De Wette and Eadie say, daipovia is a neuter
adjective used as a noun, and other adjectives are employed to express the
meaning of their respective nouns. The same usage prevails also in dif
ferent languages and in our own. Still, it is difficult to perceive why these
beings should be thus named, as their usual designation is evil or unclean
spirits, and they are never elsewhere in the New Testament denoted by
the adjective. It is probable that it here expresses not only the agents
themselves and their spiritual natures, but also the hostile appliances and
operations which they direct against the Christian. The Vulgate trans
lates most accurately, spiritualia. The noun which is appended very prop
erly marks the wicked origin and character of these.
The chief difficulty in this verse lies in the words which are translated,
" in high places." They are the same in the Greek as occur elsewhere in
the Epistle. See the note on i. 3. High seems to have been substituted
here for the proper meaning heavenly, simply on account of the difficulty.
The older English versions of Wyclif, Tyndale, and Cranmer, following the
Vulgate, in celestibus, have " in heavenly things;" the Geneva, "which are
above," and the Rheims, " in the celestials." If the meaning of the phrase
in the' other texts determine its signification here, as seems reasonable to
suppose, then it ought to be rendered, ' heavenly places.' And now the
question arises, how is this predicated of wicked spiritual agencies 1

182 COMMENTARY ON THE [Sect. VI.

world, against spiritual wickedness rov OKorovg rovrov, npbg rd
nvevpariKa rrjg novnpiag iv

Conjecture, which has often been resorted to when the Gordian knot of
a difficulty cannot be untied, has substituted inovpavioig, ' subcelestial,'
for inovpavioig. Such a view is as ancient as the Syriac version, which
translates " under heaven." But it is without evidence, without analogy,
and without any inherent probability. — As in the other passages the word
is equivalent to heavenly, so here it has been thus translated, and explained
to mean the air, which the term heaven often denotes : See, as one instance,
Matt. vi. 26. Thus ' the spiritual in the heavenly' is regarded as similar
to " the prince of the power of the air" in ii. 2, and as intimating the at
mospherical (or in some sense aerial) residence of Satanic powers. So
Robinson in his Lexicon on the word, 2. Whatever may be thought of the
meaning of " air" in the text just cited, with Eadie I " cannot conceive rd
inovpdvia to be the seat of evil spirits," although " this view is maintained
by" many and most distinguished names of ancient and modern times.
For " none of the other places where the phrase occurs will warrant such
an interpretation," and " the heavenly places are referred to by the Apostle
as the scenes of divine blessing, of Christ's exaltation, of his people's
elevation, and the region of unfallen and pure intelligences." They
cannot therefore "be the seat or abode of impure fiends," and "there is
no proof that rd inovpdvia means heaven in the sense of the air or
atmosphere." The phrase under consideration is employed to denote heaven as the
scene of Christ's ultimate glorification, and also in general of Christian
blessedness. In the latter meaning it is found in i. 3. In ii. 6, it compre
hends the church regarded as the heavenly region which is pervaded by
these blessings, and which, in its origin, nature, and tendency as " the king
dom of heaven," is connected with the celestial region of future bliss, which
is its ultimate development, and to which its glorified head has already
been advanced, as is expressed by the same phrase in i. 20. There is
therefore a close connection between the church as the region of spiritual
blessings now, and heaven as its ultimate seat hereafter ; and consequently
the same phrase may well be employed to denote both or either. In the
text under examination it expresses the holy church as the scene of the
hostile action of the Satanic forces. The spiritual appliances of wickedness
exercise their polemic artifice and power in the church. This holy land
they have invaded. This they have made the arena of the contest, and in
the church must the Christian meet the foe, engage in the conflict, and gain
the victory. We struggle not so much against human enemies in fallen
sinful nature, as against spiritual instrumentalities and powers, who wage
their unholy and rebellious warfare in the very church of God.

Ch. VI. 13, 14.] EPISTLE TO THE EPHESIANS. 183
13 roig inovpavioig. Aid rovro in high places. Wherefore take 13
dvaXdj3ere rrjv navonXiav rov unto you the whole armor of God,
¦&eov, iva dvvydrjre dvnarrjvai that ye may be able to withstand
iv t^ rjpepa t^ novypa, Kal in the evil day, and having done
anavra Karepyaaapevoi arrjvai. all to stand. Stand therefore, 14
14 SiTJjre ovv nepifaodpevoi rrjv having your loins girt about with
6o(pvv vpuv iv dXrj&eia, Kal

13. " Therefore :" The exhortation which here commences, the language
of which is taken from military life, presumes the formidable character of
the foe to be encountered. " The evil day" is the time of attack and en
gagement, when the man either succumbs under or rises, superior to the
temptation. And although he may do the latter, and thus the day of con
flict may in the end become to him, as Olshausen says, " a good, a success
ful day ;" yet this does not militate against the statement just made, which
regards the alarming and hazardous nature in itself of a season of temp
tation and spiritual attack. Compare Ps. xii. 1, " time of trouble," or,
according to the literal translation in the margin, " day of evil ;" and xlix.
5, " days of evil." See also Schoettgen in loc, who quotes from Rabbin
ical writers such phrases as " evil hour (or time,) — hard time." " Having
done all, to stand :" This translation is preferable to that in the margin,
" having overcome all." The latter is indeed maintained by many modern
and some ancient interpreters. In the former class is Conybeare who
translates : " Having overcome them all," adding the laconic note : " Kar
epyaaapevoi, not ' done.' " But the word is never thus used in the New Tes
tament, its general meaning being simply, to work, to work effectively, to<
work out. Compare Phil. ii. 12, where it expresses the efforts which we
are required to make in order to secure our salvation. The meaning most
probably is, as Eadie states it : " Having done everything which the crisis
demands in order to quell the foe." This implies both suitable prepara
tion for the combat and correspondent effort in the engagement. It seems,.
therefore, hardly consistent to adopt the paraphrase which he introduces at
the conclusion of his note : " That, having fully armed yourself with harness,.
word, and prayer, ye may be able to stand and fight." In the next verse-
the details of the military attire in which the Christian soldier is to stand,
do not thus limit the meaning of Karepyaaapevoi in this. It comprehends-
both preparation for the combat and efficient conduct in regard to all the
particulars of the occasion.
14. The armorial figures here employed are hot to be regarded as ex
clusively appropriate to the particular virtues or character described there
by. The same language is elsewhere applied to designate other points.
Thus in 1 Thess. v. 8, "faith and love" are called a breastplate; here
"righteousness" is so described. And yet there is a beautiful and impres-

184 COMMENTARY ON THE [Sect. VI.

truth, and having on the breast- ivdvadpevoi rov ¦QupaKa rrjg

sive adaptation of the figure to the thing signified thereby. Indeed any
one who is familiar with the writings of St. Paul would, of course, presume
this to be the case. The erroneous extremes to be avoided by the inter
preter are, too much minute particularity on the one hand, and too much
vagueness, generalizing and insipidity of exposition on the other. — " With
truth :" This implies a knowledge of Christian truth, but expresses also the
property itself, truthfulness, which comprehends sincerity and a conscious
ness of rectitude. As a girdle supports and nerves the person, so this ele
ment of Christian character gives firmness of intention and constancy of
action to its possessor. It girds his mind and braces its energies. — " Hav
ing on :" In other words, being ' clothed,' or, ' having clothed yourselves
with,' like the preceding participle, ' being girded (as to) your loins,' or,
' having girded your loins.'
" The breastplate of righteousness :" The last word is exegetical of the
preceding. Righteousness is the spiritual breastplate. What is here
meant by righteousness ? Eadie says : " We are inclined to understand it
as the righteousness of God, or of faith, or as justification by the blood of
the cross." This is vague language for a critical and exegetical Commen
tary, and it may be asked, what is the exact thought intended to be con
veyed by these terms ? From the phrase afterwards employed, " the free
and perfect righteousness of their Redeemer which is upon them, (Rom.
iii. 22,)" it may be presumed that by "the breastplate of righteousness''
the author understands the active obedience of Christ, which, according
to the theological system of many able divines and holy men, is imputed to
the believer, and thus is considered as his own, and be treated as if he had
personally performed it. With regard to my own opinion as to this doc
trine, I refer the reader to the notes on Rom. iv. 2, 3, 6-8, pp. 60-64.
Here the Apostle's language, whatever may be said of his thought, seems
to be taken from Isa. xi. 5, lix. 17, with which it must be allowed to agree.
There the righteousness spoken of is undoubtedly personal. And so must
it be here, in order to correspond with the context. The girdle of truth is
¦certainly the Christian man's knowledge or conviction of the truth, com
prehending also his inward truthfulness and sincerity of character ; the being
shod with the preparation of the Gospel is something which belongs to the
Christian as such internally and really ; and so also faith, as a shield ; sal
vation attained, as a helmet ; and the word of God embraced, as a spiritual
sword. As the girdle which nerves for action is the man's conscious in
tegrity, so also the breastplate is his own righteousness, that is, religious
character. This is the triplex ms which defends his holy breast and enables
him to bear the brunt of repeated attacks. The imperfection of this right
eousness, its inadequacy to bear the searching scrutiny of God's holy in-

Ch. VI. 15, 16.] EPISTLE TO THE EPHESIANS. 185
15 diKaioofivyg, Kal vnodrjadpevoi plate of righteousness; and your 15
rovg nbdag iv iroipaaia rov feet shod with the preparation of
16 evayyeXiov rrjg elprjvrjg- inl the gospel of peace : above all, 16
ndaiv dvaXapbvreg rov dvpebv taking the shield of faith, where-
rrjg niareug, iv u dvvrjaeofte with ye shall be able to quench all
7ravTa rd (leXn rov novypov rd

vestigation, is freely admitted ; and of this every truly Christian man is
conscious. But it is sincere righteousness or religiousness, conscientious
and habitual endeavor to do the will of God, which the Apostle here de
notes by the word. And such a righteousness will always defend its pos
sessor from the attacks of Satan and all other adversaries.
15. " Preparation of the Gospel of peace :" In other words, that pre
pared state of mind and character which the Gospel that proclaims peace
affords. See Isa. Iii. 7. This is expressed by a figure taken from the
feet, which the soldier is to keep in a constant state of preparation for
march or conflict. Compare Isa. v. 27, where the enemies' preparation for
action is denoted in part by the words : " Nor shall the latchet of their
shoes be broken." In other words, the feet shall be properly protected,
and kept in such a condition as to fit them for immediate and active ser-
vice. The Apostle cannot mean, ' preparation to proclaim the Gospel ;'
for this would not be expected of Christians in general to whom the con
text refers, and moreover, such a view loses sight of the figure of defensive
armor which pervades the representation. Dr. Robinson, in his Lexicon
under eroipaala, seems to adopt this view, for he renders the clause thus :
" Having your feet shod with preparation (alacrity) for the Gospel." He
refers to 2 Tim. ii. 21. But in Ephesians the preparation is connected
with the simple genitive, whereas in the text referred to the language is :
elg nav epyov dya&bv fjroipaapevov, "prepared unto (for) every good
work." The form of the two places is dissimilar. It may be well to note
that " feet" and " peace" often occur in close connection. See Luke i. 79,
Rom. iii. 15, 17, and x. 15, from Isa. Iii. 7.
16. "Above all:" Either ' especially,' or 'besides, in addition to all.'
In this latter sense the same Greek phrase is used in Luke iii. 20, xvi. 26.
 "The shield-" rov ¦&vpebv This word, which in classical Greek means
a stone used to stop up the entrance to a cave, and also a door, is applied
to denote a large shield capable of covering almost the whole person. It
is therefore most happily selected to express true and living faith, which
protects its possessor from the attacks under which he would inevitably
succumb, if destitute of such a defence.— " Fiery darts:" Some distin
guished scholars have understood the word " fiery" here in the sense of
< poisonous,' producing wounds of a burning, feverish nature, like those in-

186 COMMENTARY ON THE [Sect. VI.
17 the fiery darts of the wicked. And nenvpupeva a[3eaat. Kal rrjv 11
take the helmet of salvation, and nepiKeipaXaiav rov ourrjpiov
the sword of the Spirit, which is dei-aoSe, Kal rfjv pdxaipav rov

flicted by the bite of such serpents as are called "fiery" in Num. xxi. 6.*
But it is more probable that the spiritual appliances of the adversary are
expressed under the figure of missiles of a combustible nature. Such
warlike implements seem to have been employed in very ancient periods.
It is probable that burning weapons are meant in the difficult passage of
Isa. 1. 11. There trip"1? ^isa, rendered in our version, "that compass
yourselves about with sparks," would be better translated, ' that gird (or
arm) yourselves with burning weapons ;' and thus the same term in the
masculine form is used in Prov. xxvi. 18, where it is rendered "fire
brands." In Syriac also the word denotes both 'a weapon' and 'a
thunderbolt.' " Quench :" This word is figurative, suggested by the preceding clause
" fiery darts." Olshausen thinks that it is used in reference to moist hides,
with which certain shields are said to have been covered, in order to pre
vent the combustible weapons from setting fire to them. But it is not
necessary to suppose that St. Paul represents the spiritual shield as con
taining in its structure a material or power to put out the fire of the burn
ing missive. The figurative term " quench" merely expresses the idea of
making inefficient, as a light or flame is when put out. Compare its use
in reference to the Spirit in 1 Thess. v. 19. The shield renders harmless
all the fiery darts of the enemy ; so also does faith the efforts of Satan.
" The just lives by faith," steady dependence on God through Christ ; and
this principle enables him to receive unhurt the most vehement attacks of
his spiritual enemy. — " Of the wicked :" Tov novypov' That is, the wicked
one, "the evil one," as the devil is called, by way of bad distinction in 1
John ii. 13, 14, iii. 12, v. 18, 19, and probably also in the Gospel xvii. 15.
17. " The helmet of salvation:" In 1 Thess. v. 8, " the hope of salva
tion" is represented as " a helmet." This confirms the remark made in
the commencement of the note on ver. 14. And yet the general ideas in
the two passages are similar. " Salvation," here called " a helmet," is the
state of deliverance from sin and death which the believer has already
secured. Like the other words in this connection, it is subjective. The
salvation is the believer's own. It has become in a certain scriptural sense,
his own possession. In the words of St. John, either the Baptist or the
Evangelist, " he hath everlasting life :" iii. 36. But as the ultimate and
full enjoyment of this life is still looked forward to as an object of hope,
it may well be represented in one place as now enjoyed, meaning imper-
* Bee Bochart's learned disquisition in his Hierozoioon, Pars Post, Lib. iii. Cap. xii., ool. 425, Edit.
Lugd. Bat. 1692.

Ch. VI. 17, 18.] EPISTLE TO THE EPHESIANS. 187

nvevparog, S iari pfjpa deov' the word of God: praying always 18
18 dia ndayg npoaevxyg Ka' ^eV' w^ aU prayer and supplication in
aeug npoaevxbpevoi iv navrl the Spirit, and watching thereunto
Kaipu iv nvevpan, Kal elg avrb with all perseverance and supplica-
rovro dypvnvovvreg iv nday tion for all saints ; and for me, that 19

fectly, and yet in another as still expected and hoped for in its fulness.
The expression seems to be taken from Isa. lix. 17, where the original for
" helmet of salvation," is translated in the Septuagint nepme(paXaiav
aurypiov. Some have affirmed that the terms " Spirit" and " word" are equivalent,
thus giving to the latter a meaning which it has been said also to have in
v. 26, like " Spirit" in John iii. 5, 6. See the note on the former text. It
has also been understood by some as if it were an adjective, 'spiritual;' by
others, of the soul, the human spirit; and by others again, as the genitive of
apposition, and therefore identical with the sword itself. But all such ex
positions either weaken or obscure the meaning. In favor of the last view
the analogous expressions which occur in the context are appealed to. The
breastplate is righteousness itself; the shield is faith ; the helmet is salva
tion. Therefore it is argued the sword is the Spirit. But there is an evi
dent difference between this case and the previous ones. The former are
not susceptible of any other clear and good exposition ; the last is ex
plained by the author himself, who identifies the sword, not with the Spirit,
but with " the word of God." Instead of the feminine article which would
agree with pdxaipa, the neuter is employed, by the principle of attraction.
It takes the gender of the subsequent noun which is its explanation. Thus,
in Gal. iii. 16, the neuter aneppan is followed by the masculine relative
Sg, because it is explained by Xpiarbg.
" By the word of God," Eadie " understands the Holy Scriptures, the
Bible." But this would limit the meaning to the Old Testament, which is
quite improbable. No doubt it expresses the whole body of revealed
truth now contained in the Scriptures of the Old and New Testaments, but
which, when St. Paul wrote, was conveyed in part by oral divine instruc
tions which had previously been communicated by the Spirit to inspired
men. Thus it comprehends the whole system of the Gospel, as expressed
in 1 Pet. i. 25 ; " This is the word which by the Gospel is preached unto
you." " The word of God" thus understood may well be denominated
" the Sword of the Spirit," because of its divine origin and nature. The
promise of inspiration was given by Christ to his Apostles, (see John xvi.
13, 14,) and the piercing, effective and internal character of the communi
cations is represented under the same figure of a sharp sword in various
places. See the note on Heb. iv. 12.
18-20. Comp. Col. iv. 2-4. Some expositors understand the Apostle

188 COMMENTARY ON THE [Sect. VI.
utterance may be given unto me, npoaKaprepfjoei ndX defjoei nepl
that I may open my mouth, boldly ndvruv ruv dyiuv, Kal vnip 19
to make known the mystery of the ipov, iva poi body Xbyog iv

to represent prayer as another weapon, employing however proper and not
figurative language. So De Wette, who argues from the connection, as it
appears in Rom. xv. 30 and Col. iv. 12, between striving and praying.
But this expresses nothing more than the idea of earnestness in prayer.
Others think that St. Paul now loses sight of the idea of spiritual armory,
and urges prayer as what should at all times accompany the use of the de
fences and weapons before mentioned. And this seems altogether pro
bable. There is certainly no reason to limit, with Olshausen, the direction
respecting prayer to the manner in which the sword of the Spirit is to
be handled. — Upoaevxfj denotes prayer, divine worship, in general ; deyaig
request, supplication. — Tldayg relates to the various occasions of Christian
prayer, namely, private, family, social, public, and also the several kinds
of prayer which at different times may become necessary or expedient, such
as mental, oral, suggested by the occasion? pre-composed, &c.
" Always :" Literally, on every occasion ; that is, constantly, habitu
ally. — 'Ev nvevpan' This phrase cannot here mean ' in the mind,' in con
tradistinction to oral prolixity or repetition. It expresses the true believer's
union with the Holy Spirit, by whom his earnest prayers are prompted.
Comp. Jude, ver. 20, and Rom. viii. 26. See also' the use of ev nvevpan
in Eph. ii. 22. — " Watching thereunto :" Literally, ' in reference to this
very thing ;' that is, the praying as just stated, in order to do which Chris
tians are constantly to watch, be on their guard against what might inter
fere with this duty. — " Perseverance and supplication :" In other words,
supplicatory or prayerful perseverance. — " All saints :" Rather, preserving
the force of the article, ' all the saints ;' meaning, the whole body of true
Christians, wherever dispersed.
Most interpreters suppose that no especial reason can be assigned for
the change of the preposition nepi into vnep in ver. 19, and that it was
probably made merely for the sake of variety. Thus in Rom. iii. 30, i«
and did apparently convey precisely the same thought. Eadie maintains that
vnep is employed to denote directness, " emphasis and specialty of request."
But his remarks appear to be trifling. The Ephesians " could not know
much about all saints, and they were to pray about them. All saints were
to be ideally encircled with their supplications ; and this shade of the idea
is plainly intended in the passages which describe our Lord's prayers :
Luke xxii. 32, John xvi. 2* xvii. 9, 20. The prayer for the Apostle was
more direct and personal, and vnep is employed, while the blessing to be
prayed for is also clearly specified." It is very extraordinary indeed that
* This reference is a mistake.

Ch. VI. 18-20.] EPISTLE TO THE EPHESIANS. 189

avoll-ei rov arbparbg pov, iv gospel, for which I am an ambassa- 20
nappyaia yvupiaai rb pvarfjpiov dor in bonds ; that therein I may
20 rov evayyeXiov, vnep ov npea- speak boldly, as I ought to speak.
(3evu iv dXvaei, iva iv avru
nappyaidaupai, ug del pe XaXfj-
aai.

our Lord's language, " I have prayed for thee — I pray for them," where
:rept is used, should be supposed to be less " direct and personal" than St.
Paul's request to his converts to pray for him, because the preposition
vnep is employed. And it is directly in opposition to such a supposition
that where the Apostle speaks of the Colossians praying for him, he em
ploys the preposition nepi. See iv. 3.
Aoyog- Speech, discourse : It implies opportunity and expresses ability
to proclaim the Gospel. It is not necessary to limit the meaning to " ut
terance," as in our translation ; it may well comprehend also the matter
to be announced. Even an Apostle may desire to have his knowledge of
" the mysteries of the kingdom of heaven" increased, so that his divine
instruction may be more and more complete : Comp. iv. 13.
" That I may open my mouth boldly :" This version follows Tyndale,
Cranmer, and the Geneva translation. Beza also agrees ; ut aperiam os
meum. But the literal rendering is, ' in the opening of my mouth.' The
first point to be here noted relates to the connection of this clause. It may
be joined with what precedes, thus : ' That discourse may be given to me
at the opening,' &c. ; that is, when suitable opportunities are afforded to
proclaim the Gospel. Or, the connection may be with the next clause, and
the meaning stated thus : ' That discourse (opportunity and ability implied,)
may be given to me in the fact of my mouth being opened by God's Spirit,
that I may be enabled to unfold and proclaim the Gospel.' This latter
view is preferable. The expression of opening the mouth is used to intro
duce in a marked and emphatic manner some most important discourse, as
in Matt. v. 2; also, when some open, public, and confident declaration, fulj
of interest and feeling, is intended, as in Prov. xxxi. 8, 9, and 2 Cor. vi.
11. Capability, confidence, and courage are all in this passage of Ephesians
comprehended, and these are attributed to divine influence. Compare
such places as Ps. Ii. 15, and Matt. x. 19, 20. The ability to speak in this
way is plainly regarded by the Apostle as a gift of God. — Another point to
be noted is the connection of "boldly," ev nappyaia. It may be joined to
the preceding clause ; and this is done, according to the punctuation of the
authorised translation, and generally of the English versions which pre
ceded it. That of Wiclif, however, runs thus : " With trist (that is,
courage,) to make knowun," &c. This latter construction is the more
generally preferred : ' boldly to make known.' And it is worthy of con
sideration, that it agrees with the uniform usage of nappyaia in the New

190 COMMENTARY ON THE [Sect. VI.
21 But that ye also may know my "Iva di eldyre Kal vpeig rd 21
affairs, and how I do, Tychicus, a Kar' ipe, ri npdaou, ndvra
beloved brother and faithful minis- vplv yvupiaei TvxtK.bg b dyany-
ter in the Lord, shall make known rbg ddeX(pbg Kal niarbg diaKOVog
22 to you all things : Whom I have iv Kvpiu, dv enepipa npbg vfiag 22
sent unto you for the same purpose elg avrb rovro, iva yvure rd
that ye might know our affairs, and nepl ypuv Kai napaKaXeoy rag
that he might comfort your hearts. Kapdiag vpuv.
Testament, when associated with a verb, which in every such case it qualifies.
In the following texts it is so used along with a preposition, as here : John
vii. 4, Acts ii. 29, iv. 29, 31, xxviii. 31, Phil. i. 20, Col. ii. 15, and Heb. iv. 16.
" For which :" Eadie says : " The antecedent to ov is not barely
evayyeXiov, the Gospel, but the preceding clause. It was not because of
the Gospel, but because of making known the Gospel, that he was im
prisoned." But the main point of his statement lies in the word npeajievu,
I act as an ambassador. His imprisoned condition is only an adjunct. In
Col. iv. 3, his being bound on account of preaching is the direct thought.
Although the singular aXvaei is employed here and in Acts xxviii. 20, and
2 Tim. i. 16, yet there is no necessity to suppose a reference to the Roman
usage of sometimes fastening the prisoner to his guard with a single chain
The word probably expresses by a figure the idea of confinement. 'Ev
avru- In or in relation to it, the Gospel. 'Ev seems to be here used ir
the sense of elg.
The second iva does not introduce a mere repetition of what follows
the first, and yet it is connected with and dependent on it, and in a mea
sure the same general thought. The purport of the whole prayer which
the Apostle desires his Christian friends to offer for him is, that he may be
endued with knowledge and ability, by divinely opened mouth to preach
the Gospel fully and in accordance with its nature, that Gospel on account
of which he is an ambassador though in durance ; that in reference to it he
may speak with such freedom, boldness, and propriety as his duty demands.
21, 22. Comp. Col. iv. 7, 8. Td Kar' ipe- " My affairs :" literally,
the things concerning me ; like rd nepl ypuv, in ver. 22. Comp. Phil. i.
12 ; also Acts xxiv. 22, xxv. 14. Tt npdaaw Either what or how I do.
The latter is preferable, as St. Paul's confinement makes it very impro
bable that inquiries would be made respecting his active employment,
whereas it would be most natural that, in such circumstances, his friends
should be solicitous about his health and condition. Thus also the verb is
used with ev in Acts xv. 29, and 2 Mace. ix. 19, and by classical writers. —
Tychicus was an Asiatic, that is, most probably, of that region of country
which is called " Pro-consular Asia, comprehending the western provinces
of" Asia Minor, namely, " Mysia, Lydia, Caria, and part of Phrygia."*
* Eobinson.

Ch. VI. 21-24.] EPISTLE TO THE EPHESIANS. 191
23 Elpyvq roig ddeX(polg Kal Peace be to the brethren, and 23
dydny perd niareug dnb deov love with faith, from God the Fa-
narpbg Kal Kvpiov 'lyaov Xpia- ther, and the Lord Jesus Christ.
24 rov. 'H %dptc juerd ndvruv Grace be with all them that love 24
twv dyaTrwvTGJV rov Kvpiov our Lord Jesus Christ in sincerity.
fjpuv Tyaovv Xpiarov iv dspdap- Amen.
aia' dpfjv. Written from Rome unto the
JJpoc 'E(peoiovg iypd(py dnb Ephesians by Tychicus.
'Pupyg did Tvxikov

The word Asia appears to be often used in this limited meaning in the New
Testament. Tychicus was for some time a companion of St. Paul. See
Acts xx. 4. In Col. iv. 7, 8, and 2 Tim. iv. 12, the Apostle speaks of hav
ing sent him to Colosse and Ephesus ; and in Tit. iii. 12, of his intention
to send him or Artemas to Crete.
23. Olshausen speaks of the arrangement of the words in the first part
of the salutation as " strange, since the faith is the basis of the Chris
tian state of mind, one expects the inverted order, faith, love and peace."
But the collocation is quite simple and easy, inasmuch as peace and love
naturally accompany faith, and therefore are here placed " with" it, the
existence and influence of which are presumed.
24. " In sincerity :" ev d(pdapaia' Commentators differ very much
both respecting the construction and meaning of this phrase. Some have
attempted to connect it with the word "grace" at the commencement of
the verse. But this is wholly inadmissible.— The supposition of Olshausen,
that it " is to be considered as an abbreviation for the complete formula,
iva C,ufp> e%u<nv iv dcp&apaia,"- is destitute of any exegetical foundation.—
It is harsh to associate the phrase with Jesus Christ, and to explain it of
his incorruptible and glorified condition.— The most natural construction is
that which regards it as qualifying the clause, "all who love." Our au
thorised translation, in common with several high authorities, renders it
" in sincerity ;" and to the same purpose Cranmer has, " unfaynedly."
Tyndale employs the word " puerness." The other old English versions
of Wiclif, the Geneva and Rheims, and also the marginal translation of
the authorised, give the meaning of " incorruption, immortalitie." This is
most probably the true signification : " Grace," divine favor, " be with all
them that love our Lord Jesus Christ" with a pure and holy and supreme
love, a love which contains in its nature and character incorruptness and
perpetuity. . . .
The subscription, which varies somewhat in different manuscripts, is in
its statement correct, although not a portion of the original letter. In
general, the subscriptions which are appended to St. Paul's Epistles, are
probably not older than the fourth century.

QUESTIONS
ON THE PRECEDING EXPOSITION.

The reader is requested to observe that the page is noted immediately after the questions
founded on it.

INTRODUCTION.
Where is St. Paul's first visit to Ephesus recorded? — Did he then
remain there any considerable time? — Where have we an account of his
second visit ? — How long did he then remain 1 — Did Christianity spread
among the Ephesians ? — State some of the points of discussion of which
the Epistle has been made the subject : xi. — Was the inscription omitted
. in any copies ? — What is said or implied in certain ancient authorities re
specting this point ? xii., xiii. — Give the evidence on both sides of the ques
tion, whether the Epistle was addressed to or intended for the Ephesians :
xiv., xv. — Even if it were addressed to them, may it not have been a circular,
intended also for other churches of the same vicinity ? xv. — Can it have
been the same which is mentioned in Col. iv. 16? xvi. — Is there a marked
similarity between the Epistles to the Ephesians and Colossians ? — How
may this similarity be accounted for? xvii. — State the theory of De
Wette ? — What may be objected to it ? xvii., xviii. — When and where was
the Epistle written ? xviii. Section I. Chapter I. 1-14.
State the leading points in this section : 1, 2. — What is the meaning
of saints and faithful ? — Of what is verse 3 the commencement ? 9. — What
is the best translation of the first clause ?— The meaning of heavenly ? 1 0, 1 1 .
— What does the phrase "in Christ" express? — To whom does the pronoun
"us" relate? 11. — State the object of the divine choice; the probable
connection of "in love:" 12, 13. — Explain the meaning of "redemption"
13

194 QUESTIONS ON THE
in verse 7 ; and also elsewhere. — What do such expressions as " through
his blood" imply? 14. — What is the usual meaning of the word "mys
tery" in Scripture ? — Of " dispensation ?" 15, 16. — State the leading views
of the phrases, " fulness of times, gather together in one, things in heaven
and earth :" 16-20. — Explain the meaning of " obtained an inheritance," in
verse 11, and of God's predetermined purpose: 21, 22. — Is any distinc
tion to be made between the Christian converts mentioned in verses 12,
13? 22, 23.— What is meant by " sealed ?— Spirit of promise ? earnest?"
24, 25. — Explain the phrase " purchased possession," and what is intended
by its "redemption:" 26, 27.

Section II. Chapter I. 15 — II. 10.
What are the general contents of this section? 2, 3. — Is the language
of verse 15 inconsistent with the opinion that the Epistle was addressed
to the Ephesians ? 28. — Explain and illustrate the words, " Spirit of wis
dom and revelation in the knowledge of him:" 29. — What is the most
probable connection of " according to," in verse 19 ? 31, 32. — What do
the verses which immediately follow the 20th contain ? 33. — What beings
are intended in verse 21 ? 34. — Where is the quotation in verse 22 to be
found ? — Explain its application : 35. — What do the words " over all" com
prehend ? — Does the church consist partly of angels ? 36. — Show the pro
priety of the words "his body" as applied to the church : 36, 37. — State the
two leading senses in which the term " fulness" is thought to be used of the
church : 37-39. — To whom does the last clause of verse 23 relate ? and what
is meant by filling all in all ? — How is the pronoun " you" in ri. 1 governed ?
40^12. — Explain the figurative terms " dead, walked :" 43,44. — What is
intended by " the course of this world," and " the prince of the power of
the air ?" 44-46. — In verse 3 what is the meaning of " conversation, flesh,
nature, children of wrath ?" 48-50. — How does the representation in vs.
4-6 stand in relation to what precedes ? — What is meant by the Christian's
death, life, resurrection and advancement, of which the Apostle speaks?
50, 51. — Explain the phrase, "hath made us sit together in heavenly
places in Christ Jesus :" 51 ; the meaning of " the age to come :" 52, 53.
— To what do the words "and that" in verse 8 refer? 54. — Explain the
words "workmanship, created:" 54, 55. — State and defend the proper
translation of what is rendered " hath before ordained :" 55, 56.

Section III. Chapter II. 11-22.
What are the leading topics of this section ? 3, 4. — Show its connec
tion with what precedes :— What is meant by "in the flesh ?" 57.— What
is the import of the phrase, "made with hands ?" 58.— Give the more accu
rate translation of the word rendered " being aliens :" 59. — Why is the

PRECEDING EXPOSITION. 195

plural "covenants" employed?" 60. — State the scriptural meaning of
" far off, made nigh :" 61, 62. — How is Christ said to be " our peace ?" 62.
— What is meant by making " both one," and having "broken down the mid
dle wall of partition ?" 63. — To what does the Apostle apply the term
"'enmity ?" 64. — What does he describe as " the law of commandments
in ordinances ?" 65, 66. — How was this occasion of enmity destroyed ? 67.
— What is meant by " the twain," and how are they made " one new man ?"
67, 68. — What is the scriptural idea of reconciliation in relation to God
and man? 69, 70. — Explain the sense of " came and preached ;" also, the
probable bearing of the word " access :" 70-72. — Explain the figurative
terms by which the Christian condition is expressed : 73. — State the pro
bable origin of the figure in verse 20. — Explain the word " prophets :" 74. —
State the three leading views of the expression, " foundation of the Apos
tles and prophets :" 75-80. — How does the Apostle here use the phrase
corner-stone? 80, 81. — What does he mean by ", all the building?" 81, 82.
— In this connection, how does the Scripture use the phrase " temple of
God?" 83.

Section IV. Chapter III.
In the first part of this chapter, to what does the Apostle refer ? — And
in the remainder for what does he pray ? 5. — Is the first verse a perfect
sentence ; and, if not, with what is it connected ? 84, 85. — In verse 2, does
the expression, " if ye have heard," imply that those whom he addresses
may have been ignorant of his ministerial commission ? 86. — What is the
mystery of which he speaks in verse 3 ? 87-89. — Was it utterly unknown
before? 88. — Was St. Paul's Apostolic commission exclusively to Gen
tiles ? 90. — From what period had the mystery here spoken of been hid ?
91. — To whom is God's wisdom here said to be made known by the
church ? 93. — What is this purpose of God?— Is it said to be eternal? 94,
95. — What is the proper translation and meaning of the word here ren
dered " purposed ?" 95. — Explain the phrase, " faith of him :" 96.— Is the
translation, " I desire that ye faint not," the correct one ? 96, 97. — Illus
trate the phrase " bow my knees :"— Does the relative " whom" in verse
15 refer to the Father or Christ? 98.— Which is the better translation,
"the whole family," or, ' every family ?'— Explain the text: 99, 100.—
What is meant by "the inner man?" by Christ's dwelling in the heart?
100-102.  What is the probable connection of the particle "that," in
verse 18? 103. — To what do the terms "breadth, length, depth, and
height" relate ? 104. — Explain the clause which is translated, "filled with
all the fulness of God :" 105-107.

196 QUESTIONS ON THE

Section V. Chapter IV. 1-16.
To what does the Apostle exhort in this section ? and what motives
does he present ? 6. — Explain the meaning of " vocation, unity of Spirit,
measure of the gift of Christ :" 108-111. — Where is the quotation in verse
8 to be found ? — What does the 68th Psalm celebrate ? — How is the pas
sage here quoted ? — Explain what is meant by leading captivity captive. —
Why does the Apostle change the Psalmist's language from " received" to
"gave?" 112-117. — State the two leading interpretations of the words,
"the lower parts of the earth:" 118-121. — According to either viewj
what general idea is involved in the statement? 121, 122. — What does the
phrase, " far above all heavens" express ? also, " that he might fill all
things ?" 122. — In verse 11 are the ministerial orders of the Christian church
designated ? 123. — State the meaning of the terms there used: 124, 125. —
Also, of the words employed in verse 12 ? and give the two meanings of
which the first and second clauses are susceptible : 126-128. — To whom
does the word " all" refer, in verse 13 ? — State the most probable transla
tion of the clauses which immediately follow : 128, 129. — What does the
word " perfect" express ? — Also the phrase, " measure of the stature of the
fulness of Christ?" 130, 131. — Does St. Paul speak of a condition of the
church here or hereafter ? 131. — Give the general thought of verse 14 in
contradistinction to what precedes : 131, 132. — Does the translation,
" speaking the truth," fully express the Apostle's thought ? 132. — What
is the meaning of growing to and increasing from Christ? 133. — What ideas
are conveyed by the participles in verse 16; and what is the most proba
ble construction of its various parts? 134. — Why is the noun "body"
used a second time ? 135.

Section VI. Chapter IV. 17 — VI. 29.
To what does the Apostle here urge converts ? — How may the whole
section be subdivided ? 7. — What is meant by the phrase, " the life of
God?" — Explain the clauses which immediately follow it: 136. — Is the
word here rendered " greediness," and elsewhere " covetousness," to be
limited to an eager desire of gain ? — How is the word " Christ" to be un
derstood in verse 20 ? 137, 138.— Explain the phrases, " truth in Jesus, put
off, put on, former conversation, old man, new man, lusts of deceit, holi
ness of truth :" 139-141.— What do the 24th verse and the parallel place
in Col. iii. 10 show the Apostle to have in mind? 141. — Does verse 26
contain a quotation ?— And does St. Paul's thus citing a passage determine
its meaning ?— Explain the latter half of this verse ; and also the next:
142, 143.— What is the meaning of the words translated, " to the use of
edifying?" 144.— Illustrate the expressions, "grieve not the Holy Spirit,"

PRECEDING EXPOSITION. 197

and "sealed unto the day of redemption :" 145.— What are interdicted
and inculcated in verses 31, 32 ?— Show the close connection between these
verses and the first and second of the next chapter.— What doctrine is ex
pressed by the words " offering and sacrifice ?" 146.— Show the true con
nection of the clause, "to God." — What is meant by " a savor of sweet
smell ?" 147, 148.— Explain the phrase " kingdom of Christ and of God :"
149. — What do the terms " darkness and light" express ? — In verse 9
which reading is preferable, Spirit or light ? 150. — State the two leading
views of verse 13: 151-153.— In verse 14, is it the Old Testament to
which the Apostle refers? 154, 155. — What is meant by " redeeming the
time ?" 156.— In verse 17, does " the Lord" refer to God or Christ ? 157.—
What is the more accurate translation of the expression which is rendered,
"be filled with the Spirit?" 158, 159. — Explain the musical terms em
ployed in verse 19: 159, 160. — Give the meaning of the phrase, "in the
name :" 160, 161. — What is the true reading of the last word of verse 21 ?
161. — State the degree to which the comparison of the husband to Christ
may be carried : 162. — Give the more accurate translation of verse 26 :
163. — What is the import of the expression, " sanctify it ?" — State the
two modes of punctuation of which the verse is susceptible. — To what
does " the washing of water" relate ? 164. — Explain what is meant here
by " the word :" 165. — Show the scriptural connection of the two ; also,
the New Testament view of Christian baptism : 166, 167. — What is im
plied in the word " present," in verse 27? 167. — Is it the future condition
of the church which is here expressed ? 168. — What is the connection of
the particle " so" in verse 28 ? 169. — Whatdoes the 30th verse express ? 170.
— Illustrate by similar language in the Old Testament. — Is the nourishing
and cherishing the church of which the Apostle speaks to be limited to the
communication made in the Lord's Supper ? — To what do the words here
quoted from the Old Testament refer ? — What does the marriage union
symbolize? 171, 172. — State the import of the word " mystery," in verse
32. — On what ground do the Romanists attempt to defend from this text
the sacramental character of marriage ? — How do the Latin fathers employ
the word sacramentum ? 173, 174. — In vi. 1, explain the meaning of the
phrase " in the Lord." — Why is the fifth commandment said to be " the
first with promise ?" 176, 177. — " Fathers :" Is this translation correct ?
177. — In verse 12, what is meant by " flesh and blood ?" — Does the Apos
tle intend to exclude human beings from the category of those enemies
against whom the Christian has to contend ? 180. — Who are meant by the
other foes here introduced ? — Explain the clause, " spiritual wickedness in
high places:" 181, 182.— What is the meaning of " the evil day ?"— Ex
plain and defend the translation " to stand :" 182. — How are the armorial
figures here employed to be regarded ? — Explain the meaning of truth as
a girdle, .righteousness as a breastplate, the Gospel's peaceful prepara-

198 QUESTIONS, ETC.

tion for Christian service, faith as a shield, salvation as a helmet, and
the revealed word of God as a sword : 183-187. — What is meant by
"praying in the Spirit?" 188. — Inverse 19, is "boldly" most properly
connected with the preceding or subsequent clause ? 188-190. — Explain
the meaning of the word translated " sincerity." — What may be remarked
of the subscription to this Epistle ? — Also of the subscriptions in general ?

THE END.

WORKS

SAMUEL H. TURNER, D.D.

Biographical Notices
OF SOME OE THE MOST DISTINGUISHED JEWISH RABBIES, AND
Translations of portions of their Commentaries, and other works, with illustrative
Introductions and Notes.
"We hare here another interesting and instructive work from the able and learned author.
The appearance of the volume at this time must give fresh interest to the efforts now making
in behalf of the JWs. Every Christian wishes to see them embrace Jesus Christ as their long-
promised Messiah, and the pious labours of the Church for that object can be directed with
more intelligence and effect, when we are brought into a better acquaintance with the views
entertained by their Rabbles, respecting the prophecies which foretell the Saviour's advent.
Their opinions are here presented to us by Dr. Turner in his own clear and chaste style of
writing, and will be read with instruction by those whose ' heart's desire and prayer to God
for Israel is that they may be saved.' " — New York Express.
" Notwithstanding the modest manner In which the anthor speaks of his performance, we
doubt not bnt the selections aTe well made and faithfully translated." — Literary "World.
"We can easily perceive, from our own inspection of the volume, that every promise of the
title-page has been well and carefully redeemed. We heartily commend the book to the atten
tion of all who take an interest in what is really a very curious, however much neglected, de
partment of literature."— Jewish Chronicle.
Spvritnjbal Things compared with /Spiritual,
AND EXPLAINED TO SPIRITUAL MEN; OR, AN ATTEMPT TO IL-
lustrate the New Testament by Parallel References.
" This collection of references was originally compiled for the use of theological students.
It may he made more extensively useful by aiding teachers in Sunday Schools and Bible
Classes, and by being carefully studied by readers of the Scriptures generally." — Miscellany.
Discov/rses. THOUGHTS ON THE ORIGIN, CHARACTER, AND INTERPRETATION
of Scripture Prophecy, in Seven Discourses, delivered in the Chapel of the General
Theological Seminary of the Protestant Episcopal Church. With Notes. Published
at the request of the students.

Works by the Rev. Br. Turner.

"This is the most lucid, correct, and satisfactory general treatise on the Scriptural Prophecies
that has ever fallen in my way. He has gone over the whole ground, surveyed every part crit
ically and candidly, and presents us with a chart to guide future investigators. On the subject
of a double sense, or what Dr. Lowth calls the mystic allegory, I have seen nothing so full and
satisfactory. These profound discourses dispel mists from the mind and make the subject clear."
—-Rev. Jewries Murdoch, 2>. J>.
Essay on Owr Lorffs Diseov/rse at Ga/perncwm,
RECORDED IN THE SIXTH CHAPTER OF ST. JOHN. 12mo. pp. 149.
63 cents.
"This valuable contribution to the stores of Biblical criticism, appears to have been -written
with the immediate view of combating the errors of Dr, Wiseman, who appeals to this chapter
for proofs of the real presence. The subject of the real presence in the Eucharist is so mnch a
question at the present, day, and especially in the Episcopal Church, that every friend of truth
¦will look upon Dr. Turner's. work as very seasonable, and calculated to do much good." — New
Yorh Express.
"The discourse at Capernaum has often been abused to the support of Transubstantiation, and
Dr. Turner has done a good work in clearing it from the sacramental meshes which have been
cast around it, and placing the chapter in its true light.* — Methodist Quarterly Review.
"This little work is marked by the ability, and learning, and piety of its author. We com
mend the whole essay to the attention of all who desire to arrive at a correct understanding of
the chapter." — Calendar.
" Dr. Turner conducts his examination of Dr. "Wiseman in an acute and masterly manner. He
has given the key which unlocks the true interpretation of the whole chapter, and solves every
difficulty in it. A more successful or beautiful piece of Biblical interpretation will rarely be
found. This treatise should be read by every one capable of appreciating its excellence and
value." — Protestant Clvwrchman.
" This is an exact, comprehensive, and clear analysis of a portion of Scripture often perverted.
Dr. Turner has shown himself a ripe scholar and a true Protestant He conclusively shows that
faith in Christ is the great theme, which is not once lost sight of, and runs through the whole
discourse ; and so close and well compacted is the reasoning which sustains this interpretation,
that none but the most reckless disputant will ever attempt its refutation. The whole is credit
able to the scholarship, the talents, and the Christian spirit of the author, and is a valuable
contribution to the theological literature of the Church. It stands equally distant from the
rationalizing philosophy which would divorce religion from its forms, and from the imbecile
superstition which sinks the spiritual in the carnal." — Episcopal Observer.
A Gonvpa/nion to the Boole of Genesis. 8vo. pp. 405. %\
" Though not designed to be a commentary, this valuable, but in this country little known
work, furnishes the Biblical student with abundant aid for the exact and literal interpretation of
the book of Genesis. The Introduction contains an able statement and exposure of the several
hypotheses which have been offered for showing that this book is nothing but a collection of
fragments and documents of previous writers. This is followed by a comprehensive analysis of
the several chapters. In chap. xlix. the learned author has given a new translation of Jacob's
blessing of the twelve tribes ; and to the analysis succeeds a series of elaborate notes on the most
difficult passages of the book of Genesis, including copious annotations on chap, xlix. Of these
notes the following are particularly worthy of attention, from the learning, ability, and correct
ness of interpretation which characterize them, viz., No. 12, on the origin of the Sabbath and on
the creation ; No. 64, on the Amalekites ; No. 81, on p,art of chapter xviii. ; No. 104, on the
character of Jacob ; No. 145, on some chronological difficulties in chap, xxxvii. ; and No. 154, on
shepherds being an abomination to the Egyptians. Dr. Turner has throughout shown his in
timate acquaintance with what the German theologians have written on the book of Genesis;
and is in no respect tainted by their views andneologian speculations."— Hoknb's IntrodVrGiiony
9th edition, Lond. 1846, vol. v. p. 812.
" The work before us forms one of those honorable exceptions in our literature, that perform
more than they promise. Dr. Turner has, at different times, done important service to the cause
of theology, by works original and trauslated; and now, by his " Companion to Genesis," has
deserved tho gratitude of the student. Besides the notes already referred to, (Nos. 8, 6, 9,
10, 12,) we would invite particular attention to the following : Note 19, on the serpent and the
exposition of the fall; 27, on the nature of Abel's faith; 64, on the Amalekites; T4, on the
phrase, in the presence of; 81, on the name Adonai, as applied to one of the angels that appeared
to Abraham; 97, on tho offering up of Isaac; 104, on the expression, a plain (rather perfect)
man, applied to Jacob ; 1 07, on the deception practised by him ; 141, on the Idumeans ; 145, on
the chronological difficulties of chap, xxxvii. ; 164, on the antipathy of the Egyptians to shep
herds. Tho notes on the 49th chap, with the version given by the author are amongst the most
valuable parts of the work," — Methodist Quarterly Review.

Works by the Rev. Br. Turner.
The Epistle to the Hebrews
IN GREEK AND ENGLISH, WITH AN ANALYSIS AND EXEGETICAL
Commentary. By Samuel H. Tukner, D. D., Professor of Biblical Learning and
Interpretation of Scripture, in the General Theological Seminary, and of the
Hebrew Language and Literature, in Columbia College, New York.
"The present volume contains the Epistle in the original, or according to the Greek text of
Hahn, with the translation in a douhle column, and the notes below. Prefixed we have an intro
duction, followed hy a masterly analysis of the design, process, and argument of the Epistle.
No intelligent Christian should be without this work ; and if laymen were more ready to read
hooks of this character, they would become better fitted to understand some of the important
questions which agitate the Church. Dr. Turner's Commentary has not wanted critics, though
they seem rather to dislike his conclusions than to question his facts and arguments." — Protestant
Churchman. " The Rev. Dr. Turner, so long known as Professor of Biblical Learning in the General Theolo
gical Seminary, is a ripe scholar^ and a work from his pen on such a subject as the Epistle to the
Hebrews, cannot fail to attract attention. In his introduction, he examines, briefly, but "with
much discriminative learning, several preliminary questions; as to whom the Epistle was
addressed — the language and time in which it was written — its authorship— and its design.. He
then, in sixteen pages, gives a careful Analysis of the Epistle, in Seven Sections, dividing accord
ing to their subjects. He then places the Greek (following Professor Robinson's edition of Hahn)
and the English in parallel columns, and accompanies this with a brief, but very critical running
Commentary. "The work is learned enough for scholars, and plain enough for all intelligent Christians.
Never was the Calvinistic interpretation of Heb. vi. 6, more thoroughly demolished, than has been
here done, and without the slightest appearance of arrogance. Professor Turner merits the
cordial and liberal support of the Church, far more than he has received. "We hope he will be
encouraged to go on in a labour, for which his position, and his varied culture, so admirably
qualify him." — C/iurch Review.
"This work, without the parade of learning, gives the result of .much learned investigation,
not omitting the processes of reasoning, by which those results have been reached. It is adapted
alike for the use of those who can and those who cannot read the New Testament in the original,
though, of course, the critical remarks can only be fully appreciated by thosewho are acquainted
with New Testament Greek." — Church Register.
The Epistle tO the Romans. (Uniform with the above.)
" We are soon to have another volume of interpretation by Dr. Turner, in the shape of a
Commentary upon the Epistle to the Komans. The subject matter of this Epistle, the whole
contents and form of it, have secured for it the first place in the New Testament epistles. It is
often called an epitome of the Gospel — a great storehouse of religious doctrines, an inexhaustible
fountain of Christian truth. Every believing age must prize it, because it is so replete with
instruction on these two topics— sin and redemption— of which all history is but an illustration.
As long as sin is felt to be sin, as long as redemption is believed and sought for — even the full, free
forgiveness of sins by and through our Lord Jesus Christ, so long will this Epistle be the subject
of careful study.
" It cannot, however, be said to be receiving any marked attention at present, at least, at the
hands of our Church. We may, therefore, be allowed to express the hope, that this publication
may serve to fix once more the attention of the clergy and laity of this day upon this epistle, that
they may learn to enter more profoundly into the spirit and meaning of St. Paul than has been
the case with them these many years last past. .
'• We are quite sure the candour, the learning, the piety of Dr. Turner will render this new issue
acceptable to all men in the Church who are longing for the unity of the Spirit in the bond of
peace, and to our younger clergy, who, notwithstanding their incessant out-door employments,
still find time to make some progress in their Biblical and theological studies.' — Evangelical
" We are glad to perceive that Dr. Turner is in the course of publishing commentaries on the
Scriptures,— a work for which he is well fitted, not only by his accuracy as a scholar, ™d the
extent and variety of his learning, but by those characteristics of sound judgment and just dis
crimination, which always mark the sensible and judicious critic."— Protestant Churchman.

" On a previous occasion we embraced the opportunity of speaking in high terms of praise
of Dr. Turner's critical and exegetical commentary on the Epistle to the Hebrews. We are
happy to have it in our power to reiterate the commendation which that learned work deservedly
received in the Literary World; and beg to do so in announcing the issue of the valuable volume
now before us. In justice to ourselves, as well as to the author, we ought to state explicitly,
that we have given this volume a careful examination ; and though we do not pretend to have
studied every page and paragraph, we claim, nevertheless, to have given it such close attention
as may entitle us to speak the more confidently of its merits. Dr. Turner is a thoroughly honest
and candid interpreter. Himself fully possessed with a love of truth, and an earnest desire to
understand the word of God in its true sense and force, he strives conscientiously to give such

Works by the Rev. Br. Turner.

necessary help to the seeker after truth, as that he may, by God's blessing, not fail of knowing
what is the mind of the Spirit. The "things hard to be understood" in Bt. Paul's writings, are
not conveniently passed over, as is the case in many professed commentaries : but the author
makes a diligent effort, comparing spiritual things with spiritual, illustrating one portion of
Scripture by another, and carefully analysing the language and scope of the passage, to »ee if a
fair and reasonable interpretation cannot be attained and substantiated. On the deep points
involved in the Calvlnistic question, he manifests a fine spirit of criticism, which may be com
mended to all, whether supporters or opponents of that well-known system of theology.
Equally, too, on other questions in which there is considerable difference of views in the Epis
copal Church, as well as in other Churches, Dr. T. expresses himself with candour and straight
forwardness. If it be too much to expect that everything in his present work will meet with
approbation from critics and scholars generally, it is certainly not unreasonable to believe, as we
do confidently, that the clergy, and private Christians also, will derive very great benefit from
a faithful study of this great Epistle with the help afforded by Dr. Turner's analysis and com
mentary." — Zdterary World.
" The general plan of this work is the same with that of the volume on the Hebrews. In both
these, as well as in the author's earlier work on Genesis, a careful analysis precedes the com
mentary. The labour and thought bestowed on this analysis must seek their fruit not so much
in any benefit to those who consult the commentary occasionally, as in the invaluable aid they
afford to the systematic student of the whole book. The volume is characterized by that
candour, fairness, and love of truth, which those who have known the author so much revere in
his own character. The earnest and thoughtful student will regard this commentary as a
valuable accession to theological literature, and, after studying the Epistle with this work, will
probably find many of its difficulties so completely removed, that he will be disposed to wonder
why they should have occasioned men so much perplexity." — Church Register.
" The marked characteristic of this work consists in its happy union of judicious criticism
with profound learning. Every page exhibits, but without redundancy, intimacy with the in
vestigations of others in connection with observations indicative of perfect familiarity with the
subject, original examination, and mature reflection. With all his other qualifications, Dr.
Turner possesses those prime elements of the sound critic, perspicuity and good sense. We
particularize, as a specimen of perspicuous reasoning, the comments on viii. 28-80. We
earnestly commend the work to the attention of all who desire to attain a thorough knowledge
of the Scriptures; and in this class we should rejoice to include laymen as well as clergy." —
Protestant CfiMrchman.
"Most commentators criticize St. Paul's Epistle, not as a letter addressed and adapted to the
then current needs of those to whom they were inscribed, but as general treatises on dogmatic
theology, designed for universal edification. That this latter purpose entered into the divine
counsels, we have no doubt ; but it is most surely evolved, when we first seek to understand
each Epistle in its temporary and personal bearings, and then deduce by a process of generalization
the great underlying principles which apply always and everywhere. Now in this regard Dr.
Turner does not fully satisfy us. He forgets the unquestionably post-Pauline origin of some of
the questions and controversies now rife, and occasionally interprets a text as if Paul had writ
ten for Anglo-Saxons of the nineteenth century, not for Romans, or Komanized Jews of the
first. We regret also that he did not accompany his commentary by a new translation. But
with only these abatements, we are prepared to pronounce this work inferior in merit to no
Pauline Commentary with which we are conversant. It contains what the critical scholar most
of all needs— a complete discussion of every mooted question as to the meaning of words and the
interpretation of sentences. There is throughout an unostentatious affluence of sound first-hand
learning. "The author shows, incidentally, his acumen as an interpreter of the Hebrew Scriptures, and
his familiarity with Jewish opinions and Rabbinical lore. In fine, he comes armed at all points
to the discussion of every point. In comparing this work with those of Olshausen and Tholuck
on the same Epistle, wo hesitate not to say, that his criticism is more profound and thorough,
his grasp of subjects in dispute more comprehensive, and his subjection to preconceived theories
much less* constraining and embarrassing than theirs. While we dissent from some of his con
clusions, we* want no moro luminous guidance to our own than we could derive from him. We
might speak with similar praise of his works on Genesis and on the Epistle to the Hebrews.
We are the more earnest to record our high estimate of Dr. Turner's erudition and ability, in
part, because he utterly lacks the art of book-making, nor is there one of his books which, on
Jthe bookseller's counter, would attract even a scholar's eye; and, in part, because little pains
seem to have been taken to extend the knowledge of his writings beyond his own portion of the
churoh, while really sound and valuable works in his department are too rare, not only in
America, but in our mother tongue, to make it fitting that such as we have should fail of the
widest possible currency."— Nortfi Amerioan Review, July, 1854.

Yale Divinity Library
New Haven, Connecticut