YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES General Editor: R. ST JOHN PARRY, D.D., FELLOW OF TRINITY COLLEGE THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS CAMBRIDGE UNIVERSITY PRESS C. F. CLAY, Manager ILonSmt: FETTER LANE, E.G. EBmfattflfj: 100 PRINCES STREET Berlin: A. ASHER AND CO. ILtipsis: F. A. BROCKHAUS jp.tto Hotts: G. P. PUTNAM'S SONS fiombaB airt Calcutta: MACMILLAN AND Co., Ltd. ECotonta: J. M. DENT AND SONS, Ltd. (Eofcga: THE MARUZEN-KABUSHIKI-KAISHA All rights 7-eserved THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS Edited by THE REV. J. O. F. MURRAY, D.D. Master of Selwyn College, Cambridge WITH NOTES AND INTRODUCTION Cambridge : at the University Press 1914 CamfariSgc : PRINTED bY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS. PREFACE BY THE GENERAL EDITOR. ri^HE General Editor does not hold himself respon- -*- sible, except in the most general sense, for the statements, opinions, and interpretations contained in the several volumes of this Series. He believes that the value of the Introduction and the Commentary in each case is largely dependent on the Editor being free as to his treatment of the questions which arise, provided that that treatment is in harmony with the character and scope of the Series. He has therefore contented himself with offering criticisms, urging the consideration of alternative interpretations, and the like; and as a rule he has left the adoption of these suggestions to the discretion of the Editor. The Greek Text adopted in this Series is that of Dr Westcott and Dr Hort with the omission of the marginal readings. For permission to use this Text the thanks of the Syndics of the Cambridge University Press and of the General Editor are due to Messrs Macmillan & Co. Trinity College, Cambridge. April 1914. a'd PREFACE ~¥T7"HEN five and twenty years ago I first had to ' " prepare a course of public lectures on the Epistle to the Ephesians, I had access, in addition to the generally accessible sources of information, to the notes taken by a College friend at a course of lectures given some years previously in the University by Professor Lightfoot. I asked and obtained permission from him, he was then Bishop of Durham, to make free use of these notes. They are my authority for the views attributed in this edition to ' L ' when the reference is not derived from his published works. I owed a great deal at that time to what I learnt both at first and at second hand from him. I trust I have not made him responsible for any opinions which he would have disowned. When nearly ten years ago I undertook this edition I set to work to go over the whole ground for myself afresh, doing my best to look at each thought in the whole context both of St Paul's writings and of the Old and New Testaments. A long apprenticeship to Dr Hort had taught me the value of this method of arriving at the meaning of the pregnant words and iv PREFACE phrases of the Apostle. The notes in this edition are for the most part the result of this independent study, checked from time to time, after I had arrived for myself at a provisional conclusion, by reference to previous commentators. I have made no attempt to record the various opinions that have been held on doubtful points. This most useful work has, as far as my knowledge goes, been excellently done for English readers by Dr T. K. Abbott in the International Critical Commentary and by Dr Salmond in the Expositor's Greek Testament. I have been content for the most part to state my conclusions and the grounds on which they rest without discussing possible alternatives. One result of my study has been a deepening con viction of the dependence of St Paul, both in thought and language, on some form of Gospel tradition of the words of the Lord, and at times specifically on that form of it now preserved for us by St John. When, after finishing the commentary, I came to work on the Introduction, my intention had been to attempt little more than a concise summary of the points established by Dr Hort in his published lec tures, and to call attention to the excellent work of Dr Robertson and Dr Sanday in S.B.D." and of Dr Lock in H. B. D. The appearance of Dr Moffatt's Introduction to the Literature of N.T., summing up against the genuineness of the Epistle, made it necessary to restate the case in favour of the Pauline authorship in the light of the most recent criticism. I set myself there fore to examine Dr Moffatt's position point by point, PREFACE v bringing his statements constantly to the test of the facts of the document with which he is dealing. I have, I am sorry to say, found myself often compelled to dissent from his conclusions. I am none the less grateful to him for suggesting many fruitful lines of enquiry. I have not scrupled to give the evidence at length, because the repeated re-examination of the Epistle, which the different stages in the argument entail, cannot fail to help a student to grasp the salient characteristics and the essential meaning of the whole, whether he undertakes the task before or after study ing the Epistle in detail verse by verse and phrase by phrase. I have also taken occasion from the objections raised against the Pauline character of the doctrine of the Epistle to include, partly in the Introduction and partly in Additional Notes, a certain number of studies in the theology of St Paul. It is a delicate matter to determine the extent to which St Paul's view of different elements in his Gospel developed within the period covered by his extant epistles. He had been in Christ at least fourteen years and probably longer before the earliest of them, and his treatment of topics was always regulated by the immediate needs and the spiritual capacity of his correspondents. Still, when we trace a particular thought through the successive groups into which his epistles fall, we are conscious of a progress, which cannot be altogether accounted for by the growth in maturity in those to whom he is writing. In any case the 'circular' character of the Epistle to the Ephesians relieves St Paul in great ri PREFACE measure from this check on the freedom of his utterances, and enables him to give us the ripest fruit of his spiritual experience without let or hindrance. I desire in conclusion to express my thanks to many friends who have helped me at different stages of my work — and herein especially to the General Editor for much patience and watchful criticism, to Mr Abrahams the University Reader in Rabbinic for help in regard to two important points in Jewish Liturgiology, and to my colleague the Rev. P. H. L. Brereton who has not only revised the proof-sheets with great care, but also compiled the Indices. One last debt I should have liked to acknowledge by a formal dedication if such a course had had any precedent in books belonging to such a series as this. It is my debt to my old Headmaster, Henry Montagu Butler, who first taught me in the Sixth Form at Harrow to delight in the study of St Paul, and to pay special attention to the sequence of his thought. J. 0. F. M. Selwtn College Lodge, Easter 1914. CONTENTS PAGE Introduction' ix— ciii ¦ A. Authorship ix — lxxvi External Evidence ... ... ... ... x — xii Canonicity x Early evidence of use xi Internal Evidence xiii — lxxvi The claim that the Epistle makes for itself xiii The contents and form of the Epistle ... xv Analysis of contents xv The form of composition xvi The historical situation presupposed ... xvii The alternative hypothesis xix Conclusion from general survey xx The evidence of vocabulary xx Style xxviii The relation between ' Ephesians ' and Colossians xxx The evidence from » comparative study of the Doctrine of the Epistle xiv Points of difference xiv Elements characteristically Pauline . .. xlvii (i) iv rois iirovpaviois ... ... ... xlviii (ii) ij irpbBeais rdv aldvav ... ... Iii (iii) The Doctrine of the Church ... Iviii (iv) iv Xpiortf ... ... ... ... Ixii B. The Becipients lxxvi — lxxviii C. Time and Place of Writing lxxix — Ixxxiii D. The Effect of the Epistle Ixxxiii — xci The evidence of 1 Peter lxxxiv The evidence of the Apocalypse Ixxxvii The evidence of the Gospel and Epistles of St John ... lxxxviii CONTENTS PAOE E. The Text of the Epistle xcii — cii P. Literature .". ... cii — ciii Abbreviations ... ciii LTP02 E*E2I0Y2 ... 1—10 Notes ... 11—108 Textual Notes on i. 3 — 14 ... 11 „ ,, i. 15— ii. 10 30 „ „ ii. 11 — iii. 21 41 „ iv.— vi. ... 134 Additional Notes 108—134 A. On xdpis ... 108 B. On oUovopla, olicovbpos ... 112 C. On rb alpa rov xPLffT°v 113 D. On b irarrjp rijs 56|ijs ... 115 E. On irXrjpapa 122 F. On ivepyeiv and ivepyelaBai 128 G. On aif>payl$eaBai 130 H. On 6 xP'Tis 132 I. On the Source of St Paul's teaching with regard to the place of the Unity of the Church among the objects of the Passion 133 List of Words . 136—142 Indices ... 143—151 English 143 Greek 146 Hebrew 151 INTRODUCTION A. THE AUTHORSHIP OF THE EPISTLE. Four questions come up naturally for treatment under the head of 'Introduction,' authorship, destination, date, and purpose. These questions in the case of the Epistle to the Ephesians are strictly interdependent and must in great measure be considered together. The most fundamental and for the last three-quarters of a century the most keenly debated is the question of Authorship. No book, above all no letter, can be fully understood apart from its historical setting. Even a lyric — the value of which depends on the simplicity and directness of the expression that it gives to a phase of universal human experience — gains not a little in its emotional appeal when we can connect it with a definite personality. A 'science primer,' the most transitory of literary products, if we know it is by Clerk Maxwell, will be read with attention long after the other numbers of the series to which it belongs have passed into oblivion — not only for its strictly scientific value, but for the light that it throws on the working of a master mind. Above all, in Theology, each man's outlook is at the heart of it incommunicably individual. All the funda mental terms of that science have a strictly unfathomable content. Our apprehension of their meaning is continually growing, and no two of us use any one of them in precisely the same sense. The problem of authorship is therefore of peculiar importance for the interpretation of an utterance like the Epistle to the Ephesians, which is at once a true letter and is steeped throughout in Theology. And the importance is not limited to the assistance which a determination of the question will give in the interpretation of particular phrases or even of the Epistle as a whole. If it is genuine, it throws light upon, as well as receives light from, our conception of the author. It enables us to BFH. O x INTRODUCTION study afresh the rudimentary ideas which find expression in his earlier letters in the light of their ultimate development. And everything that enables us to enter more fully into the mind of St Paul is of priceless importance for the understanding both of the historical development of Christianity at its most critical period and of its inmost essence and meaning. EXTERNAL EVIDENCE. Canonicity. We may begin our investigation into the problem by examining first the witness of ecclesiastical tradition. Apart from the positive value attaching to this evidence, which is not lightly to be put aside, the study of the facts is of great assistance in limiting the field of subsequent enquiry. Collections of St Paul's Epistles must have been in existence1 from an early date. Such a collection, apart altogether from any intention of constituting a Canon, would have been in accordance with the literary traditions of the time, as we can see from the extant collections of the letters e.g. of Cicero, Seneca, and Pliny. The care taken to collect the Epistles of Ignatius is a proof that the idea was familiar in Christian circles early in the second century. Indeed the language of Ignatius (Eph. c. xii. iv irdo-tj iirio-ToXfj) suggests that a collection of St Paul's Epistles was al ready common property (cf. Polyc. c. iii.) and has even been quoted as proving that they had attained canonical authority. Dr Bigg calls attention to the fact that Clement of Rome shows coinci dences with eleven of them. These coincidences are, of course, of various degrees of cogency, but the cumulative effect is strong, and the hypothesis that he also used a collection of Pauline Epistles is difficult to resist. The circulation of forged Epistles, to which 2 Th. (ii. 2, iii. 17) bears witness, is an indi cation of the value ascribed at an earlier period in St Paul's European ministry to any writing that could claim his authority, so that if 2 Peter were otherwise well attested, there would be 1 See Bigg, Int. Grit. Com. on 2 Peter and Jude, p. 240 f. CANONICITY xi no inherent difficulty in accepting the evidence1 of 2 Peter iii. 15f. to a general circulation of St Paul's letters, with or without such adaptation, as we find e.g. in the Western Text of Rom., within St Paul's lifetime. It is however more to the point to remind ourselves that 1 Peter, the genuineness of which has very strong claims for recognition, shows as we shall see clear signs of a knowledge both of Rom. and Eph. Formal lists of acknowledged Epistles begin with Marcion (c. 140 A.D. ?). His orthodox opponents had no quarrel with him on the ground of any books that he included in his list. It is safe therefore to conclude that they at least were generally accepted before his time. The earliest list that claims to speak with Catholic authority is that in the 'Muratorian' Fragment. The passage is unfortunately mutilated. But it includes an interesting comment which shows that the list itself had already, like the Gospel Canon in the comment of the Elder quoted by Irenaeus, been the subject of mystic speculation. In both these lists 'Ephesians' has a place, though in Marcion's list it is called an Epistle to the Laodicenes. It is quoted by name by Irenaeus, Clement of Alexandria, and TertuUian. Origen wrote a commentary on it, large parts of which are extant. There can be no doubt therefore of its canonical authority in the Catholic Church. It is quoted also as Scripture by the Ophites, and at least by the followers of Basilides and of Valen tinus, if not, as is probable, by the Heresiarchs themselves. As the separated bodies are most unlikely to have enriched their Canon from Catholic sources after their rupture from the Church, it is fair to assume that the authority of 'Ephesians' was generally accepted before the rise of any of these sects, i.e. in the first quarter of Cent. n. Early evidence of use. In the light of this fact it is not surprising that the earliest extant Christian literature outside the New Testament bears i See Bigg, I. C. C. in loc. ; Sanday, B. L. p. 363. 63 xii INTRODUCTION witness to a knowledge of the book, though the evidence is derived from coincidences of thought and language and not from direct quotation. The most important coincidences are supplied by Clement of Rome lxiv = Eph. i. 3, 4 xlvi = Eph. iv. 4 xxxvi = Eph. i. 18 xxxviii = Eph. v. 21 Ignatius (It is curious that all the parallels but one are found in his letter to the Ephesians) ad Eph. Intr. = Eph. i. 3 ff. i = Eph. v. 1 iv = Eph. v. 30 viii = Eph. iv. 22 ff. ix = Eph. ii. 20 ff., 10—16 xvii = Eph. vi. 24, cf. v. 27 xviii = Eph. i. 10 xix = Eph. iii. 9 xx = Eph. iv. 24 ad Polyc. v = Eph. v. 25—29 Polycarp i = Eph. ii. 8 xii = Eph. iv. 26 Hermas Mand. iii 1 = Eph. iv. 25 — 29 4 cf. x. 2 = Eph. iv. 30 Sim. ix 13—17 = Eph. iv. 3—6 The parallel in Eph. vi. 5 — 9 with the passage from 'The Two Ways,' which is found with modifications both in Barnabas xix. 7 and in Didache iv. 10 f., is interesting, because whatever be the date of the Didache or of Barnabas, 'The Two Ways' must be very early if it be not pre-Christian. There would be nothing improbable in the hypothesis that St Paul himself was acquainted with it. On the strength of this evidence we may assert with some confidence that the Epistle must have been in existence at the latest by 90 a.d., and it would not be straining the evidence if we put the limit, as Dr Moffatt does, 10 years earlier. WRITTEN IN ST PAUL'S NAME xiii INTERNAL EVIDENCE. The claim that the epistle makes for itself. We may pass on now to examine the internal evidence. Here we may well start from the obvious fact that it claims expressly to be written by St Paul. His name is found both in i. 1, and in iii. 1. Ch. i. 15 ff. contains an earnest intercession in the first person singular on behalf of his correspondents, iii. 1 ff. is an appeal to them to test for themselves the truth of his Gospel in vindication of his claim, made in a spirit of deep self- abasement, to a special Divine stewardship in regard to it. This appeal is wrung from him by the fear lest his outward humilia tion should be misinterpreted to the discredit of his message. It issues in a second intercession closed by a full-toned doxology before he passes on in iv. 1 and 17 to make his sufferings on their behalf the ground of his exhortation to them to a life in conformity with the Gospel. In the closing verses (vi. 19) the thought of his chain recurs in support of an appeal for their prayers on his behalf. We are not now concerned with the details of the interpreta tion of these passages. No one can doubt that taken broadly they are strikingly Pauline. It is true that the interchange of prayers and requests for prayer was, as the Papyri show, a common feature in the private correspondence of the time. St Paul's use of it, however, as the most effective way of lifting up the hearts of his readers with his own to the contemplation of the ideals which they had special need to cherish, is quite distinctive. Is it really conceivable that the rich outbursts of intercession in i. 15 ff. and iii. 14 ff. are the work of an imper sonator, who is simply imitating a marked feature in the style of his model to add verisimilitude to his composition 1 Again, a loyal disciple who desired to make his master's authority felt in some urgent crisis in the history of the Church might perhaps feel justified in putting forth in his name an appeal to the special commission which he had received as Apostle to the Gentiles. He would have ample precedent for this in the Epistles which ex hypothesi were even then in general circulation. xiv INTRODUCTION But can we imagine such » disciple making his master call him self 'less than the least of all the saints,' however characteristic such an expression might be? Once more. St Paul's attitude towards his sufferings and especially towards his imprisonment is a subject on which almost every one of his Epistles sheds a light of its own. His was an intensely sensitive nature. He was keenly alive to the degradation of his position, and still more, as a Pharisee a son of Pharisees, to the implication which would rise unbidden in the mind of every Jew when he heard that misfortune had over taken a man. 'God has forsaken him.' It was this that made him lay such startling stress on the Divine meaning and purpose that lay at the back of the sufferings that were sent to him in the fulfilment of his mission. They could only escape being a shame when they were recognized as a glory. It is needless to point out how perfectly the Epistle to the 'Ephesians' expresses this very individual attitude, and how natural on the hypothesis of the genuineness of the Epistle is the wreck of the grammar of the sentence (iii. 1 ff.) caused by St Paul's reference to his sufferings on behalf of the Gentiles. But what explanation can we offer of an anacoluthon made in cold blood to suggest an emotion which the actual writer did not share? Clearly if we are not in this Epistle reading the words of St Paul himself we are in the hands of a man who had an extraordinary power of entering into St Paul's idiosyncracies, and who used his power with consummate dramatic ability to make his work pass as a genuine work of the Apostle. The effort to give verisimilitude to the composition goes far deeper than the incidental reference to Tychicus in vi. 21 (Moffatt p. 393). Only the art is so carefully concealed that none but the closest students of St Paul would appreciate it. And it would be hardly worth while to write an elaborate Epistle for the pleasure of deluding them. To sum up on our first point. The work before us bears St Paul's signature. If it is not genuine, it is a deliberate and amazingly skilful forgery. ANALYSIS OF THE EPISTLE xv Leaving on one side the question whether such an act would fall within the literary conventions of the time, and it is easier to take the point for granted than to prove it, we must examine next the light which the contents of the Epistle throw on the purpose of its composition. The contents and form of the epistle. Analysis of Contents. The letter begins (i. 1 — 14) with blessing God for all that is implied in His eternal choice of men, both Jew and Gentile, 'in Christ,' and for the Divine consummation of the universe which is His ultimate goal. Then comes a prayer (i. 15 — ii. 10) for the Gentile Christians, to whom St Paul is writing, that they may realize that Christ, since His resurrection, is the centre of spiritual force for the universe, and that Jew and Centile alike are to find new life in Him at the right hand of God. The next section (ii. 11 — 22) opens with a contrast between the position of Gentile Christians in the time before the Gospel with their present position 'in Christ,' brought near both to the Father and to the ancient people of God, in union with whom they are now being built together 'in Christ' for a habitation of God in the Spirit. This section was in intention a preparation for the practical exhortations which begin in c. iv. But these exhortations are to be enforced also by a personal appeal to which St Paul's office and his sufferings in the cause of the Gentiles give special force ; he breaks off therefore in iii. 1 to describe his own situation. The mention of his bonds and their relation to the Gentile cause leads to a restatement of the characteristic Pauline gospel and its significance not for the human race only but for the whole host of heaven. Seen in this light the sufferings of the mes senger are a distinction not a discredit. And the ideal of the Christian life finds positive expression in a fresh intercession, based on the world-wide, age-long vision of the truth now revealed to men, culminating in a doxology. xvi INTRODUCTION Then come (cc. iv. — vi.) the practical exhortations, first (iv. 1 — 16) in a positive form to humility and meekness inspired by love, safeguarding the unity among men which Christ had died to restore. This exhortation is reinforced by an enumera tion of the forces making for the unity of the Church as a living body under leaders of various grades, the gift of the ascended Christ. The next paragraph (vv. 17—24) calls for a resolute renuncia tion of the heathen ideal of life, and the adoption of the new standard provided by the Truth of the Gospel. This new standard is then (iv. 25 — v. 5) defined in various particulars in contrast with the vices of human society, and stress is laid on the duty of living as children of light (vv. 6 — 14). Christian living in evil days craves careful walking (vv. 15 — 21) and withal continual thanksgiving in a spirit of mutual subordination in all the relations of life. Three of these relations, husbands and wives, parents and children, masters and slaves, are treated in detail (v. 22 — vi. 9), the relation of husband and wife being expanded to bring in from a fresh side the thought of the love of Christ for the Church, and His sacrifice of Himself for her purification. The Epistle closes with an appeal (vv. 10 — 20) to the com munity as a whole and to every member of it, to prepare for the inevitable spiritual conflict, by putting on the whole armour of God, through unceasing prayer, and with a request for their intercession on his own behalf as an ambassador in a chain for the sake of the Gospel. The next two verses (21 f.) commend Tychicus, presumably the bearer of the letter. It closes with a solemn benediction (v. 23 f.). Such in outline are the topics of which the Epistle treats. The Form, of Composition. The form of composition is not easy to characterize. It is a rich storehouse of theological teaching, but it is in no sense a formal dogmatic treatise. It is, as we have seen, an intensely THE HISTORICAL SITUATION xvii personal utterance on the part of the writer, yet it is hardly a letter in the sense in which the other Pauline Epistles, even the Romans, are letters. You cannot sketch a portrait of St Paul's correspondents from the indications which the letter itself supplies. They are, at least in the main, Gentiles, but there is nothing distinctive in the teaching which they require, or in the dangers to which they are exposed. In this respect it resembles the First Epistle of St John more closely than any other New Testament writing. Dr Westcott described that very happily as 'A Pastoral,' and the Epistle to the 'Ephesians' may well be placed in the same category. The historical situation presupposed. It contains in outline a complete statement of the gospel of St Paul to the Gentiles. He is making known to them their place in the whole counsel of God, and praying that they may understand and correspond to the grace now revealed to them in Jesus Christ. There is no strain of doctrinal controversy to mar the symmetry of the development of his theme. But the practical interest is dominant throughout. Each element of truth is seen in its direct bearing on life. Men are living in evil days and need to be on their guard against an ever present power of evil. They must by resolute effort appropriate the stores both of spiritual wisdom and of spiritual strength which are now available in Christ, if they are to escape the pollution of their pagan heredity and environment, and live at unity with their brethren in the one body. Stress is no doubt laid on the enmity between Jew and Gentile which had been done away by the Cross. But there is no indication in the letter that the danger to the internal peace of the Church against which he warns his Gentile readers came especially from the survival, even in the regenerate, of these ancestral animosities. This may no doubt have been the case in some, nay, even in the majority of mixed local Churches. But no stress is laid on this in the language used in iv. 3 — 6. The Epistle to the Philippians is sufficient to show the need of xviii INTRODUCTION humility and meekness to prevent friction even in a homo geneous and loyal community. Above all it is worth while calling attention to the fact that there is no indication of any general danger threatening the peace of Gentile Christianity as a whole. However we are to account for the fact, there is no trace in 'Ephesians' of any organized opposition to the Pauline Gospel on the part of 'the Judaizers' such as dominates the Epistle to the Galatians, and against which St Paul warns both the Romans and the Philippians. It is also worth notice that the Epistle is written throughout from the standpoint of a Jew. The superiority in regard to spiritual position and privilege of the Jew over the Gentile is taken for granted. The Church is the true Israel and the gospel to the stranger is that he has become a fellow-heir with the original members of the household of God. Now the time within which this attitude was historically possible, and a revelation concerning it could be regarded as a novelty, is strictly limited. It was only natural between converts in the first generation. It can hardly have survived the final rupture between the Church and the Synagogue which came at the Fall of Jerusalem in a.d. 70. Again, the entire absence of any danger of persecution by the civil authorities is very remarkable, especially in view of the prominence given to this feature in an Epistle otherwise so closely akin to 'Ephesians' as the First Epistle of St Peter. The situation presupposed could only have been reproduced by a strong effort of historical imagination, if 'Ephesians' was written after the outbreak of the Neronian persecution in a.d. 64. The claim therefore that the Epistle makes to Pauline authorship is in perfect harmony with the internal evidence of date which its contents supply. If we confine our attention to the Epistle itself, the alternative hypothesis that it was written by a disciple of St Paul in Asia Minor about a.d. 80 has singularly little except the ghost of the Tubingen hypothesis in its favour. IF NOT GENUINE, WHAT? xix The alternative hypothesis, Leaving on one side the question, which we shall have to consider later in another connexion, whether St Paul's credit had sunk so low in Asia Minor at this period that it would have been doubtful policy to appeal to his authority, let us concen trate our attention on the appropriateness of this Epistle to the function assigned to it. It is called an 'eirenicon,' a 'catholicized version of Colossians' put forward to promote a reconciliation between the two divisions into which the Church had at one time been hopelessly divided in consequence of the opposition between the followers of St Paul and the followers of the original Apostles. It is assumed that the author was a disciple of St Paul, deeply imbued with his master's spirit, and capable of carrying on his master's thoughts into fresh and unsuspected, but not inharmonious, developments. It is assumed further that he conceived the plan of ministering to the peace of the Church, not directly by discussing individual points of disagreement, but indirectly by writing a general Epistle in his master's name to Gentile Christendom, in which the gospel should be so stated as to make the thought of schism in the^body of Christ intolerable. The subtlety of the scheme is on a par with the skill with which it is carried into execution. It is a pity that so ingenious an hypothesis should have so little internal consistency to recommend it. Let us examine it a little more closely. Its fundamental postulate is the existence of a deep division in the Christian camp, going back almost to the commencement of the missionary activity of St Paul, and for which St Paul himself must be held to have been in great measure responsible. Faith in this postulate was the ground of F. C. Baur's attack on the genuineness of the Epistle, and still inspires doubt in the minds of writers who, like Jiilicher in Enc. Bib., acknowledge the insufficiency of the other objections which have been raised against the Pauline authorship. But surely if that division xx INTRODUCTION existed with St Paul's sanction, and remained unreconciled as everyone must have known at his death, how could a loyal disciple write, and still more how could St Paul's more extreme followers of the first generation accept, such a letter as a true expression of their master's opinions? In fact the acceptance of a date not later than 80 a.d. for 'Ephesians,' whoever wrote it, is fatal to the Tubingen hypo thesis. But the failure of that hypothesis removes the only motive assigned for the composition of the Epistle on the assumption that it is not the work of him whose name it bears. Conclusion from general survey. The Epistle then not only claims to be the work of the Apostle St Paul himself, but taken broadly the contents of the Epistle and the evidence of date and purpose provided by them give strong support to the truth of the claim. We must pass on to consider whether the internal evidence when examined more minutely tends to confirm or to upset this conclusion To this end we must compare the Epistle in detail in respect of language and thought with the other Epistles which bear St Paul's name. It will be convenient to begin with the linguistic evidence in the Vocabulary and Style. The evidence of vocabulary. First, as to Vocabulary. Dr Moffatt's section under this heading leaves much to be desired. It consists of two lists of words (a) 38 words peculiar to the Epistle to the Ephesians in N.T., (/3) 44 words not found in the Epistles which he accepts as of genuine Pauline authorship. To these lists a variety of notes are appended, the point of which would seem to be to provide grounds for transferring 15 words, owing to certain peculiarities in their use, from the second list to the first. He then adds this comment : ' The absence of some of these from the extant letters may be accidental (e.g.) ayvoia, bpyita but real significance attaches to the substitution of HtdpoXos (as VOCABULARY xxi in 1 Ti. iii. 6, 2 Ti. ii. 26) for the Pauline o-aravds, and the use of iv rois iirovpaviois 5 times.' Then after discussing the allusions to ' Apostles and Prophets' in iii. 5 and ii. 20 and the meaning of dvayivao-Kovres in iii. 2-4, which raise questions exegetical rather than strictly 'linguistic,' he comes back to various 'un-Pauline touches,' such as lore yivacrKOVTet (v. 5), 6 irarrjp rrjs hb^rjs (i. 17), irpb Kara^oXrjs Koo-pov (i. 4 = Jn xvii. 24), the novel use of pvo-rrjpiov (v. 32) and oiKovopla (in providential aspect), the application of (pari£eiv (iii. 9), irvevpa tov vobs (iv. 23) etc. He then diverges to peculiarities of grammatical construction and the unusual length of the sentences in the Epistle, interjecting, before he passes on to lay great stress on the idiosyncracies of style, the following admission. ' The linguistic data may be allowed to leave the problem of authorship fairly open.' To this he appends a note. ' Nageli ( Wortschatz des Paulus, 85) goes even further : "im ganzen scheint mir der Wortschatz dieses Briefes...eher eine Instanz fiir als gegen die Echtheit zu sein." ' He is, how ever, content to leave the student to determine for himself the bearing of this conclusion, if it should prove to be well founded, on the argument of the section. Clearly the evidence from Vocabulary has in itself no interest for him unless it can be shown to be unfavourable to the Pauline authorship. Otherwise we might have expected some reference to the careful examina tion of these hsts in Zahn's Introduction (vol. 2, p. 518 ff.), and Hort's Prolegomena. This omission is unfortunate, as it leaves the student wondering with Zahn why, because St Paul wrote iv8vcrdu.evoi rbv viov tov dvaKaivovpevov in Col. iii. 10, it should be impossible for him to have written dvaveovo-Bai. ..Kal iv8vo-ao8ai rbv Kaivbv avdpairov in Eph. iv. 24? And, again, wherein lies 'the real significance' of the substitution of 8id[SoXos (as in 1 Ti. iii. 6, 2 Ti. ii. 26) for the Pauline oaravas in face of the facts in the N.T. use of the terms to which Dr Hort calls attention1 1 1 ' One example must be noticed because it has attracted an inordinate amount of attention. In the Epistle to the Ephesians b SibfioXos occurs twice, 6 Saroras not at all; whereas St Paul's earlier xxii INTRODUCTION The fact is that the conditions under which a negative con clusion as to authorship can be based simply on the presence or absence of any set of words in any particular composition are confined within very narrow limits, and Dr Hort gives pregnant hints for determining what those limits are. Dr Moffatt, un fortunately, still imagines that the lack of examples in certain accepted Epistles of St Paul, or even the presence of examples in certain doubtful Epistles, is sufficient to stamp a phrase as ' un-Pauline.' Zahn has done a useful piece of work in com piling lists of ' suspicious ' words and phrases in the Epistle to the Galatians on the same principles that Holtzmann and von Soden had followed in their lists from 'Ephesians,' so that we may have some criterion to enable us to judge whether the proportion of unexampled or ' suspiciously ' attested words and phrases is unreasonably high. The fact is, however, that the method so applied is radically unsound. It concentrates attention only on a part, and that the most ambiguous part of the evidence. If we appeal, as we are bound in cases of doubt to appeal, to the Concordance, we cannot evade the task of examining the whole of the evidence. In the Appendix will be found a complete list of the words contained in the Epistle with the exception of proper names, the commoner pronouns, prepositions, and particles. They amount to 481. Nearly three-fifths of these are common to various groups of N.T. writers, and seem to yield no direct evidence for or against the Pauline authorship. The remainder fall into four classes. I. The easiest to identify are the aira£ Xeybpeva. These number 41 (together with 5 unique phrases 46). II. On the other hand there are 60, the evidence for which is confined to the 13 Epistles which bear the name of Paul, and Epistles are without b SidpoXos but have o 'Zarava.s seven times. But in truth this alternative use of the Greek or the Hebrew form is exactly like the alternative use of the Greek or the Hebrew form of St Peter's name within the one Epistle to the Galatians which has IHrpos twice and Ki/0as four times. Moreover no less than six books of the New Testament, written by four different authors, have both 6 SidfioXos and 6 Sararas; viz. St Matthew, St Luke, St John, Acts of the Apostles, First Epistle to Timothy, Apocalypse.' H. p. 157 £ VOCABULARY xxiii which clearly must at this stage be treated together whatever sub-divisions in the grouping it may be necessary to make afterwards. These all have a primd facie claim to be considered characteristically ' Pauline.' III. Closely linked with these there appear a number of words which have similar ' Pauline ' attesta tion, but also occur in a small group of writings, which, without bearing his name, show signs of his influence, and on this and other grounds may be conveniently classed as sub-Pauline, notably the two books that bear the name of his companion in travel, the Gospel of St Luke and the Acts of the Apostles, the Epistle to the Hebrews, and 1 Peter. This class numbers 44. There is no reason to regard these words as less characteristic of the master because of their subsidiary attestation. IV. There remain a class numbering also 44, consisting of the words, peculiar to 'Ephesians' in the Pauline group, but occurring also in other parts of N.T. They may be further sub-divided according to the nature of the subsidiary attestation into (a) a 'general' section supported by a variety of writers, and (b) a distinctively ' sub-Pauline ' section, the members of which occur only in one or other of the writings which we have classed as 'sub-Pauline.' This last sub-division contains 17 members, 13 of these occur in St Luke (10 only in him), 3 in 'Hebrews' (2 only in Hebrews), 4 in 1 Peter (2 only in 1 Peter). As no one doubts that the Epistle is either by St Paul or by a disciple, the problem before us is considerably simplified. The issue narrows itself down to this. Do the real affinities of 'Ephesians' lie with 'the Pauline' or with the 'sub-Pauline' writings i The question cannot of course be solved by rule of thumb. The instances must be weighed, not merely counted. But even so the distinctively 'sub-Pauline' class is singularly lacking in significant members. It consists of dyvoia A2, 1 P1, aKpo- yaviaios 1 P1, dvieval A2, H1, direiXrj A2, ipyaaia L1, A4, evo-trXayxvos 1 P1, bo-ibnjs L1, iravoirXia L1, irdpoiKos A2, 1 P1, irarpia L1, A1, iroXirela A1, aipa Kal irdpl; H1, crvvKa8l£eiv L1, 0-arijpiov L2, A1, virepava H1, (ppbvvois L1, xaPlT°vv L1. Of these, iravoirXia and virepava occur twice each in Eph., xxiv INTRODUCTION none of the others occur more than once. The only remarkable coincidence is in regard to aKpoyavidios, once each in Eph. and 1 P, and that is in any case taken from Is. xxviii. 16 (LXX.). All the other words come from common roots abundantly attested in the Pauline writings, nor is there anything alien to St Paul's habits of mind indicated by the use made of them. In no case is there any difficulty in regarding them as akin to Class III, i.e. as genuine Pauline words with sub-Pauline attestation. We are indeed told that the use of irdpoiKos in Eph. ii. 19 is 'a silent correction' of 1 Pet. ii. 11. The comment has at least this merit, that it calls our attention to the fundamental differ ence which underlies the use of the same word in the two writers. In St Peter the word is part of the 'patriarchal1 imagery (e.g. Gen. xxiii. 4) of which his mind is full. Cf. 1 Pet. i. 1, iii. 6. We are sojourners on earth, as Abraham sojourned in the land of promise, for we have not yet reached our true home. In Eph. Gentiles are no longer 'sojourners,' resident aliens in the land which has already been given to God's people for their inheritance, but full citizens. eiio-irXayxvos is not found in LXX., and is peculiar to Eph. and 1 Pet., but even if the coincidence is not accidental, there is nothing to show which way the indebtedness lies, and o-irXdyxva occurs 8 times in Pauline Epistles, and not at all in 1 Pet. On the other hand, the distinctively Pauline Class II is not only numerically much larger but full of suggestive material. The problem is complicated by the possibility of a direct dependence of Eph. on Col, which must be discussed at length later, but for which every allowance must be made now. We must therefore rule out for the present 12 words found only in parallel passages in these two epistles : dvBpairdpecKos, diroKaraXXdcro-eiv, afi£eiv, av&jo-is, dcpv, diraXXorpwvo-dai, b(p0aXpo8ovXla, pi^ovotSai, crvveyel- peiv, crwfcaoiroielv , vpvos,. c'k \jrvxvs. There are also 12 words in this group common but not peculiar to the two Epistles dvrjKeiv, dirXbrrjs, dpxv (of angels), e'iye, ivipyeia, i£ayopd£eiv, Keq^aXv (metaph.), o'iKovopia (of spiritual stewardship), o-apia (of the Church), xPV°~Tbrvs, yl/aXpbs (of Christian psalms). VOCABULARY xxv Of these, birXbrvs, dpxv, i£ayopd(eiv, and -OsaXpbs may be neglected because they occur in closely related contexts in Col. and Eph. dvrjKeiv is used in different contexts in the two Epistles, but calls for no special remark. The common use of the characteristic Pauline e lye is noteworthy, xpijo-rcmys, which is used of human kindness in Col., as in Gal., 2 Co., is used of the kindness of God in Eph. as in Rom.4, Tit.1 St Paul's use of ivepyeia of the operation of God is distinctive (cp. ivepyeiv). It is used in each Epistle in relation both to the faith of Christians (Eph. i. 19, Col. ii. 12) and to St Paul's stewardship, Eph. iii. 7, Col. i. 29 (cf. Gal. ii. 8), but in freely varied phrases which exclude the hypothesis of mechanical imitation. o'lKovopia, used in Eph. iii. 2 as in Col. i. 25, 1 Co. ix. 17 of St Paul's own office, is boldly transferred in thoroughly Pauline fashion1 to the Divine administration of the ages. 6 iraXaios dvBpairos is used in similar contexts in the two Epistles (Eph. iv. 22, Col. iii. 9) and is found also in Rom. vi. 6. But whereas this is the only instance in Col. of this characteristically Pauline use of dvBpairos (yet cf. rbv vebv iii. 10), Eph. shares 6 'ia-a avdpairos with Rom. vii. 22 and 2 Co. iv. 16, and adds 6 Kaivbs avdpairos (iv. 24, cf. ii. 15) to the list, o-apa of the Church is found alike in Col. i. 18, i. 24, ii. 19 and in Eph. i. 23, iv. 12—16, v. 23 as in 1 Co. xii. 27, cf. Rom. xii. 5, but with a difference of emphasis. In Col. the thought is rather of what Christ is to the Church. In Eph. we learn what the Church is to Christ. And it is impossible to believe that the companion picture is the work of an imitator, however masterly. The metaphorical use of KecpaXn2 is confined to St Paul in N.T. It is used of the relation of husband and wife in 1 Co., of Christ and the Church in Col. It is used in both connexions in Eph. It is used also of Christ and every man in 1 Co., of Christ and all principality and power in Col. We should not need therefore the 35 remaining words in this class to prove that, if Eph. is the work of a disciple of St Paul, he not only absorbed Col. but also had a far greater mastery of St Paul's characteristic modes of i See H. p. 159. 5 Excluding Keip. yavias from LXX. in Mt. (1), Mk (1), Lk. (1), Ac. (1), 1 Pet. (1). EPH. ° xxvi INTRODUCTION thought and expression than any of the other so-called sub- Pauline writers. This conviction is deepened as we continue our investigation through the list. We cannot of course com ment on it in detail. It is worth notice however that dvaKe- (paXaiovo-Bai, dvegixviaoros, irpoeroipd£eiv, irpooayayi], irponBivai, found rarely, if at all, in the LXX., are confined in N.T. to Eph. and Rom. More weight attaches to tho use of the figure of an ambassador in Eph. and 2 Co. for the ministerial office, and to the use of dppa^av of the gift of the Spirit in 2 Co. i. 22, v. 5, the key to the meaning of which is given by Eph. i. 14. bo-pr) eiabias in Eph. v. 2, with its suggestion of the sacrificial value of Christian service, is a striking link both with Ph. iv. 18 and more remotely with 2 Co. ii. 14 ff. The figure is connected in thought but not in language with Rom. xii. 1 f., 1 Pet. ii. 5. olKoSopt) appears in Eph. both of the growth of the Church regarded as a building, ii. 21, iv. 12—16, and of moral 'edification.' In both these senses the word is peculiar to St Paul, though the verb is found in Acts and 1 Pet. The use of vabs also of the Church or of the individual as the habitation of God (with the possible exception of Jn ii. 21) is confined to Eph. ii. 21, 1 Co. iii. 16 f., vi. 19, 2 Co. vi. 16, the thought of the earlier Epistles being taken up and worked out in detail in the later. YloBeo-ia again in spite of its prominence in Gal. iv. 5, Rom. viii. 15 — 23, ix. 4 is not found elsewhere except in Eph. i. 5. This is the more significant as the word does not occur in LXX. And there is every reason to believe that St Paul was the first to apply the figure to illustrate the Jewish and Christian relation to God. Nor is the use in Eph. i. 5 a mere repetition of the language of the earlier Epistles. Once again we are forced to ask ourselves, Is such mastery as this of the deepest and most characteristic of St Paul's conceptions really to be attributed to a singularly gifted disciple? Of course there is no limit to the power of the imagination to create any number of such beings to people the desert created by the lack of historical evidence for the darkest period in the history of the Church, but the evidence supplied by the vocabulary of the Epistle makes it distinctly VOCABULARY xxvii easier to believe that 'Ephesians' was written by the master himself. There remain two points arising out of the vocabulary on which there is something to be said before we pass on. Dr Moffatt calls attention to the strange phrase to irvevpa tov vobs ijpav in iv. 23, and to the recurrence of the preposition iv — 115 times in the Epistle, rb irvevpa tov vobs he calls an ' un-Pauline touch.' It is certainly unexampled in St Paul, as it is in the whole Greek Bible. It is a pity however that he does not give us his reasons for thinking that St Paul was less likely than anyone else to create it. For there can be no doubt that the use of vovs in this connexion is peculiarly Pauline. In St Paul's psychology, as we see from Rom., vovs stands pre-eminently for the faculty of moral discernment, cf. Rom. i. 28, vii. 23. It, more than anything else in our nature, bears witness to our degradation, cf. Col. ii. 18. Our new life begins with 'the renewal of the mind,' R. xii. 2. vovs in fact in this connexion is an equivalent with him, as it is in some cases in LXX., for 2? or 23.? commonly represented by Kapdia. St Paul describes our regenerated outlook on life as to abpdvvpa tov irvevparos (Rom. viii. 6), 'the attitude of mind produced by the Spirit,' and attributes it to the indwelling of the Spirit of Christ in us. In other words the transformation of our minds, as he con ceived it, begins when the Spirit of Christ takes possession of our spirit and works outwards from within. If so, St Paul might well bid us think of the process as beginning in ' the spirit of our mind.' Certainly we know no other writer into whose psychology the phrase can fit so readily. The use of iv, 115 times in 289 lines, is certainly remarkable. The proportion however is not greater than we find in Col. (80 in 197 lines). What stands out most in regard to it however is the recurrence of the phrase iv Xpio-ra or its equivalent. This phrase, as we shall see later (pp. Ixii ff.), belongs to Class III. It is characteristically Pauline. Deissmann, as we shall see (p. Ixii), has given strong reasons for believing that it was created by him. It has also proportionally very slight sub- Pauline attestation — Ac, 1 Pet., Heb., ?Apoc. (pp. lxiii, lxix). It is found very rarely c2 xxviii INTRODUCTION in Clem. Rom., Ign., Polyc, students of St Paul as they were. In this Epistle the full length and breadth and height and depth of its meaning stand revealed as nowhere else. In this fact surely we have not a sign merely, but a demonstration of the presence of the master's hand. No one but Odysseus could after this fashion bend Odysseus' bow. Style. The question of style is much more difficult to deal with. The elements which combine to constitute style are subtle, and it is only the least significant that lend themselves to objective treatment. The distinctive effect depends almost entirely on the susceptibility of the observer. Some readers for instance regard Wordsworth as cold and unimpassioned : Aubrey de Vere warns us against mistaking the radiant whiteness of intense passion for snow. A similar mistake, as Dr Hort points out, is only too possible in regard to Ephesians. We may regard the writer as phlegmatic, because the intensity of his emotion has for the time subdued all the tumultuous energies of the man, and, to adopt Dr Moffatt's metaphor, we miss ' the cascade ' because the whole stream is moving forward with resistless force under a surface of apparent calm. Nor is this all : granted that in the largest sense of the term ' the style is the man,' and the saying is pre-eminently true of St Paul, because his letters reflect with singular directness the feeling of the moment ; yet that very fact precludes us from expecting uniformity of style in a many-sided man. St Paul's style for instance varies remarkably in writing to the same correspondents within a comparatively short space of time, as his extant letters to the Corinthians, whether we count them as two or three, are sufficient to prove. It changes with startling suddenness in the middle of Phil. This fact alone should prevent us from being too much affected by the difference in style and tone between Ephesians and the other Epistles of the Roman Captivity — even supposing, what is far from proven that Phil, was the last of the four. THE STYLE OF THE EPISTLE LITURGICAL xxix I must, however, confess that I entirely fail to understand Dr Moffatt's objection to unity of authorship between Col. and Eph. ' on the ground of the unparalleled phenomena ' which the Greek of Eph. presents, i.e. the unusual length and loose con struction of many of its sentences. For in this respect there is very little to choose between the two Epistles. For instance in Nestle's Text there are, it is true, only 7 full stops in the first 100 lines after the opening salutations in Eph. But then in Col. there are only 8 in 107. Nor is Col. lacking either in pre dilection for the nominativus pendens, or for bold genitival formations, e.g. r6 Kpdros rrjs 8o£ijr, ij fiao-iXelu tov vlov rrjs dydirvs avrov. The difference between the two Epistles is really, as Dr Moffatt sees, bound up with the fact that the controversial element in Col is absent from Eph., and that Eph. is not addressed to any particular community. But he gives no reason why St Paul should not for once write a circular letter. There certainly seems no valid reason on the ground of style why any one who accepts Col. as St Paul's, should feel any hesitation about accepting Eph. also. And Dr Hort's suggested explanation (pp. 152 f.) of the causes of the change, which is undoubtedly most marked, between Eph. and St Paul's earlier writings, may well stand, coupled perhaps with one further consideration, which seems to have been overlooked. The real literary affinities of great parts of the first three chap ters are not, as Dr Moffatt suggests, 'lyrical' but liturgical. The opening sentence is an act of adoration. In the next, thanksgiving passes into intercession. It is difficult not to believe that we have in them the fruit of many years' experience in leading the devotions of Christian congregations. Just as his continuous practice in teaching and exhortation must be pondensed and crystallized in the doctrinal and hortatory sections of this and other Epistles. xxx INTRODUCTION The relation between 'Ephesians' and Colossians. We come now to a closer examination of the relation in which Eph. stands to Col. It will be well to note at the outset that though there is an unusual amount of common matter in the two epistles, the phenomenon is by no means without parallel in the acknowledged epistles of St Paul. A large section of Gal. re-appears with variations in Rom. And 2 Thess. is so closely akin to, and at the same time so distinct from 1 Thess., that a theory has been seriously put forward that they were written at the same time, and sent the one to the Gentile and the other to the Jewish section of the Church. St Paul therefore has no inherent objection to repeating himself. He was not haunted by any anxiety on behalf of his literary reputation. The problem however of the relation between Eph. and Col. is intricate. It has been examined with great minuteness by Holtzmann, who evolved an extremely elaborate solution to account for the evidence of originality presented first by one epistle and then by the other. His theory of an original Pauline nucleus which gave rise first to Eph. and then was expanded by the same writer into Col. as we have it, has found no supporters. Von Soden, who started from Holtzmann's position, has little by little come to regard the whole of Col. (with the exception of i. 16 6, 17) as the work of St Paul. Holtzmann's theory is stated at length and examined in detail by Dr Robertson in S. B. D.2 (Eph.). It is discussed also by Dr Sanday, S. B. D.2 (Col.), and in Hort's Prolegomena. No sufficient purpose would be served by a fresh examination of it here. The inter-relation of the two Epistles has however a very direct bearing on this problem of authorship, and is well worth minute study. It is difficult to know how best to present the facts. Dr Moffatt has printed the parallel passages in English following the order of Col. In the introduction to Dr Westcott's Commentary his editor, Mr Schulhof, has printed the passages in Greek following the order of Eph. Both presentations are useful, but the method does not carry us very COMPARISON WITH COLOSSIANS xxxi far. Even if with the help of these lists we go through each epistle, underlining the words which occur in the other, we get only a partial view of the amount of resemblance between them, because again and again identity of thought is masked by diversity of expression, and we have no clue to the principle underlying the differences both in emphasis and arrangement If we wish to have the whole evidence before us we must go through our epistle paragraph by paragraph, noting as we go along the nature and the distribution of the parallels both in thought and language to be found in Col. The opening salutations, Eph. i. 1 f., Col. i. 1 f., follow the same type if iv 'Etfrio-B) or some other title be used in Eph. i. 1. The addition rois ovo-iv in Eph. has parallels in Rom. i. 7, Phil. i. 1, but the whole phrase stands somewhat awkwardly between dylots and koi irnrrois. We note however that St Paul associates no one with himself in Eph. : a feature without parallel in his letters to Churches except in Rom. The addition of dheXcpois in Col. is unique in St Paul's salutations. It is found in the closing benediction in Eph. vi. 23, cp. Gal. vi. 18. It is difficult to account for the omission (also unique) of koI Kvplov 'iijo-ou Xpiorov after Beov irarpbs ijpav in Col. i. 2. The act of adoration in Eph. i. 3 — 14 has nothing strictly parallel in Col. Many of its thoughts and phrases however recur in Col. in different contexts (cf. ckXektoi Col. iii. 12 with iS-eXi^aro Eph. i. 4). tt)v x^Plv T0^ @e°v Col. i. 6 with rrjs xdpiros avrov Eph. i. 6 f. rov vlov Ttjs dydirvs avrov e'v a exopev tj)v diro- Xvrpamv rrjv dcpecriv rav dpapnav Col. i. 13 f. with iv Ta rjyairv- pivio iv a ix- r. dir. 8m rot! alparos a. r. a. r. irapairrapdrav in Eph. i. 6 f. where the addition in Eph. has a further parallel in Col. i. 20 8m toO alparos tov o-ravpov. iv irdo-tjoo(pia Kal crvvicrei in Col. i. 9 accompanies ttjv iirlyvamv tov BeXrjparos avTov ; in Eph. i. 9 God made grace to abound iv irdo-tj o-ocpia Kal (ppovrjoei yvaplo-as ijp.1v to p. tov BeXrjparos avrov. Only to BiXrjpa in Col. i. 9 (as in Eph. v. 17, vi. 6) is the law of individual action, whereas in Eph. i. 9 it controls the ultimate destiny of the universe. The cosmic signification of the Christ including 'all things xx xii INTRODUCTION in the heavens and on earth,' is emphasized also in Col. in respect of creation (i. 16) and reconciliation (i. 20) as well as of goal (eis avrbv i. 16). The two Epistles therefore are entirely at one in a highly developed Christology, but they develope the thought independently. rrjv peplba tov KXrjpov Col. l. 12 recalls iKXvpaBvpev Eph. i. 11. rrjv iXirlha (Col i. 5, cf. i. 23, 27) finds a counterpart in irpovXiri- KOras Eph. i. 12 (cf. ii. 12, iv. 4). rjv irpovKovcrare iv t<5 Xoya rrjs dXvBelas tov evayyeXiov Col. i. 5 corresponds closely with aVoij- cravres rbv Xbyov rrjs dXvBelas, to evayyeXiov, a description of the Gospel which acquires special significance by the contrast worked out later in Eph. iv. with 17 irXdvv, 1) dirdrv and to ^frevSos. These coincidences are various and striking. At the same time they are casual, and in a sense superficial. Nor is there any indication that the writer's treatment of his theme has been in any way modified for the sake of introducing them. They are as much at home in one context as in another. There is in fact nothing whatever to suggest the hand of an imitator. The same phenomena recur, as we shall see, throughout the Epistle. They are perfectly natural if the two writings are regarded as the work of one and the same author at about the same time. For they illustrate the circle of ideas in which the mind of the writer was moving at the time. No mechanical theory of literary dependence either way can account for them. The section of thanksgiving and intercession (Eph. i. 15 — ii. 10) opens with an account (v. 15) of information received by St Paul with regard to his converts. This corresponds closely with Col. i. 4, Philemon 5. If this stood alone it might be regarded as a sign of the dependence of Eph. At the same time, this is not the only possible explanation of the simi larity. It may quite well be a statement of fact, and as such throw direct light on the occasion of writing. St Paul had recently received through Epaphras (Col. i. 7, iv. 12) special information concerning the churches at Colossae, Laodicea and Hierapolis, and no doubt at other places through which he would have had to pass on his way to Rome. We know from Col. ii. 1 how deeply the situation in the churches that St Paul COMPARISON WITH COLOSSIANS xxxiii had not seen affected him and how earnestly he was praying for their spiritual strengthening and enlightenment, especially in ' the mystery of God.' What more effectual step could he take for this end than writing just such a letter as this? The phrases in the two epistles referring to St Paul's thanks givings and intercessions (Eph. i. 15, Col. i. 9) naturally correspond. The introductory formula bid tovto ko.1 found in each is found also in 1 Thess. ii. 13, iii. 5. pvelav iroiovpevos (Eph. i. 16) which is not found in Col. is found in Philemon as well as in Rom. and 1 Thess. St Paul's prayers on behalf of his correspondents, as we should expect if the two letters were written at the same time to Churches of whose condition he knew by report and belonging to the same district, follow similar lines. In Eph. i. 17 — 19 the prayer is that the God of our Lord Jesus Christ the Father of the glory (Col. i. 3 only partly parallel, cf. 2 Cor. xi. 31) may give them a spirit of wisdom and revelation in 'apprehension' of Him (Col. i. 9), the eyes of their hearts being enlightened (? Col. i. 12) that they may know the hope (cf. Col. i. 5, 23, 27, Eph. iv. 4) of His calling, the riches of the glory (Col. i. 11) of His inheritance (Col. i. 12) in the saints, and the surpassing greatness of His power (Col. i. 11) to usward who believe. In Eph. attention is concentrated on the elements of the truth which require to be vividly apprehended, nothing is said of their bearing on life. In Col. i. 9 — 12 on the other hand the effect of the gifts on character is prominent throughout. The prayer is that they may be ' fulfilled ' (cf. ii. 10, Eph. iii. 19) with the dis cernment of His Will (Eph. i. 9, v. 17, vi. 6) in all wisdom (Eph. i. 8, 17) and spiritual understanding to walk worthily (Eph. iv. 1) of the Lord unto all pleasing (Eph. v. 10) in every good work (Eph. ii. 10, iv. 28) bearing fruit (Eph. v. 9) and increasing by the discernment of God (Eph. i. 17) being empowered with all power (Eph. i. 19) according to the might of His glory (Eph. i. 19) unto all endurance and long-suffering with joy, giving thanks to the Father who made them sufficient for their share of the inheritance of the saints (Eph. i. 18) in light (Eph. v. 9). The prayer passes on in Eph. i. 19 to explain the source and xxxiv INTRODUCTION spring of faith in those who believe ' according to the operation of the might of His strength which He made operative in the Christ when He raised Him from the dead and set Him at His right hand.' This thought of the ascended Christ, as, so to speak, radiating faith into us, is only partly prepared for by Rom. iv. 24, and has its closest parallel in Col. ii. 12. But while Eph. i. 19 f. helps us to see all that is implied in Col. ii. 12, it adds an element which to say the least is not apparent in Col. The thought naturally leads in each case to a description of our former state of 'death' in trespasses. In Eph., however, this development of the figure is postponed till after the relation between the church and Christ, her risen Head, has been de fined. This relation has been treated earlier in Col. i. 15 — 23. In Eph. i. 20 — 23 the points emphasized are, first, the universal Sovereignty implied in the Ascension1, the condition of the function ascribed to Him as ' the centre of spiritual force ' for the universe, and then the function of the church as 'fulfilling' Him. The headship of Christ in relation to the body is found in Col. i. 18, ii. 19 2. But the thought of 'the fulfilment' of the Christ by the church in Eph. seems unique. Yet even that is at least suggested by Col. i. 24, r& va-reprjjiaTa, and by Col. iii. 11, irdvra Kal iv irdo~iv Xpiorbs. The state of spiritual death out of which we are raised by the Gospel is described in Eph. ii. 1 — 3, in relation to the Gentiles (ii. 1 f.), as the result of spiritual slavery to the world, the prince of the power of the air, the spirit of the disobedience, while the Jew (ii. 3) is enslaved to his own fleshly (i.e. selfish) lusts, and is none the less under wrath. In Col. the spiritual slavery is ascribed in i. 13 to ' the power of darkness ' (cf. Eph. v. 7, vi. 12). The 'death' in ii. 13 is due to trespasses and 'the uncircumcision of their flesh,' which does not mean the physical 1 iv Se&q. is found in Col. iii. 1. The sovereignty over principalities and powers is regarded in Col. i. 16 as implied in their creation cf. ii. 11, 15. 2 Can the ' Headship ' over principalities and powers also ascribed to Him in Col. ii. 11 give the key to the meaning of KeipaXh birip irdvra in Eph. i. 22? COMPARISON WITH COLOSSIANS xxxv fact of their lack of the outward sign of circumcision, but the spiritual fact that they were still enmeshed in their fleshly (selfish) nature. This corresponds to the description of the Jewish condition in Eph. ii. 3. But the Jews are not separately mentioned. The Gentile condition is further defined, as we shall see later, as a state of alienation, Col. i. 21 (cf. Eph. ii. 12, iv. 18). Deliverance from this state of death comes according to both Epistles as the result of a quickening with new life which we share with Christ, Eph. ii. 5, Col. ii. 13, and is ascribed in Eph. ii. 4 — 10 to the mercy, and the love, and the kindness of God. These are all prominent in relation to the work of our salvation in Rom. But in Col. we find no mention of these quali ties of God, nor do cra^a (rarrjp oartjpla Or rrarijpiov occur in it. Our redemption is described simply as an act of free forgive ness, xaPla"dpevos tjplv irdvra rd irapairrapara, ii. 13, iii. 13 \ cf. Eph. iv. 32. The reference to the place of x°-PK ln our salvation in Eph. ii. 6f. calls out a further reminiscence of earlier controversies in the contrast between 'faith' and 'works.' There is nothing of this in CoL ; though it is interesting to notice that ' the good works ' on which Eph. ii. 10 lays stress are recognized as the true content ' of the Christian life in Col. i. 10. The vista of ages still to come in Eph. ii. 7 (cf. iii. 21) does not open out before us in Col. The next section (Eph. ii. 11 — 22) deals with the union of Jew and Gentile in one body to constitute a spiritual temple in Christ. This topic does not occur in Col. Many of the thoughts in the section however reappear, seen from a different side and in different proportions. For instance, the reference to circum cision 'so-called' 'made with hands' (Eph. ii. 11) has its counterpart in the circumcision ' made without hands ' in Col. ii. 11. The alienation in Eph. ii. 12 and the enmity in ii. 14 refer to the relation between Jew and Gentile ; they have their roots in an alienation from (Eph. iv. 18) and an enmity towards (ii. 16) God. In Col. i. 21 only the God-ward side of the thought is presented, and the need for and the provision of reconciliation is seen to extend to ' all things in heaven and on xxxvi INTRODUCTION earth.' In the same passage the peace-making is ' through the blood of the Cross' (Col. i. 20), the reconciliation is 'in the body of His flesh' ' through death.' Similarly in Eph. ii. 13 ye were made nigh ' in the blood of the Christ.' The enmity is undone 'in His flesh' (ii." 14). The reconciliation is 'in one body' 'through the Cross' (ii. 16). In Col. (i. 19—23) the reconciliation is apparently seen as coming from God, though it is possible that the subject changes in the course of the long irregular sentence, as it does certainly in ii. 13, 14. In any case, in Eph. ii. 14 Christ is Himself our peace, and the peace-maker, and this side of the thought recurs in Col. iii. 15 in the reference to the peace of the Christ, supplemented by a phrase which would be very obscure without the comment provided by this section in Eph., ' whereunto ye were called " in a body " or " in one body." ' In Eph. ii. 14 the dissolution of the enmity be tween Jew and Gentile, typified by the barrier in the Temple at Jerusalem which it was death to the uncircumcised to overpass, is connected with the disannulling of rbv vbpov rav ivroXav iv 8by pao-iv. This is effected 'in His flesh' 'through the Cross'; cf. Col. i. 20. In Col. ii. 14 the forgiveness of our offences, the removal of the barrier between us and God, is effected by the cancelling of rb xa-P°yPa(Pov T0's bbypaoiv b ?jv virevavrlov rjpiv, and its nailing to the Cross1. The reference to the body as a temple has no counterpart in Col., but the figure of the building, which is worked out in 1 These two passages, though otherwise singularly independent in phraseology, are linked together by their common use of the term Sbypara, otherwise unexampled in St Paul. The meaning and con struction are uncertain in each case. The best clue would seem to be provided by the use of the verb SoyparlfcoBe in Col. ii. 20. False teachers were at work to bring back the Colossians to a slavery of precisely formulated prescriptions which reproduced just that feature in the Law which made it destructive of our peace of conscience, 'which by its "ordinances" was against us.' (The displacement of rois Sbypaaiv for the sake of emphasis is thoroughly Pauline.) If, owing to his controversy with the Colossian false teachers, this aspect of the Law was prominent in St Paul's mind, it might easily affect his language with regard to the Law, even without any polemic end in view. If, however, as is most probable, Eph. was to circulate in the Colossian district, the addition would be far from otiose. COMPARISON WITH COLOSSIANS xxxvii detail in Eph. ii. 20 — 22, at least supplies a back-ground for redepeXiapivoi in Col. i. 23 (E. iii. 17) and iiroiKobopovpevoi in Col. ii. 7, as Ro. xi. 16 — 18 illustrates eppifapivoi in E. iii. 17 and Col. ii. 7. The personal appeal in Eph. iii. 1 — 13 is based on St Paul's sufferings on behalf of the Gentiles, just as it is, in quite different language, in Col. i. 24. In connexion with this appeal we have closely parallel descriptions of the ' stewardship ' (Eph. iii. 2, Col. i. 25) of ' the mystery ' committed to him. The ' mystery ' however is defined from two different points of view in the two epistles. In Col., where the problem to be solved concerns the perfecting of the individual believer, the 'mystery' is ' Christ in you the hope of glory.' In Eph., where the point to be emphasized is the corporate unity of the Church, the 'mystery' is 'joint membership' in Christ Jesus. In each case the truth is regarded as one that has only just dawned on the world. Hidden from all eternity (Eph. iii. 9, Col. i. 26) the truth in its individual aspect has been manifested rois aylois avrov. In its ecclesiastical aspect the recipients of the revelation (Eph. iii. 5) are ol a-yioi aVdoToAoi avrov Kal ir porpijrai. In each case (Eph. iii. 7, Col. i. 23) St Paul claims to be a minister (Siokovos) of the Gospel, breaking off in Eph. iii. 8 to give expression to the sense of his own unworthiness. In each case he is sustained in his task (Eph. iii. 7) Kara ttjv ivipyeiav rijs dvvdpeas avrov, Col. i. 29 Kara rrjv ivipyeiav avrov rrjv evepyovpivrjv iv ipol iv dvvdpei, cf. Eph. iii. 20, Kara rrjv hvvapiv rrjv ivepyovpivvv iv vpiv. All the treasures of wisdom and knowledge (Col. ii. 2 f.), now available for every man as he attains to maturity in Christ, constitute for the Gentiles in Eph. iii. 8 ' the unsearchable riches of the Christ,' and in con sequence there is now being made known through the church to spiritual intelligences other than human ' the manifold wisdom of God.' This extended horizon corresponds to the extension of the sphere of reconciliation already noticed in Col. i. 21. Even in Eph. however the individual is not forgotten in the corporate revelation. The great intercession (iii. 14 — 19) for spiritual strengthening (cf. Col. i. 11) is to issue in an indwelling of Christ (cf. Col. i. 27) in the hearts of believers and according xxx viii INTRODUCTION to the best attested reading (iii. 19, irXvpaBijre) in their personal perfecting (cf. Col. ii. 10, icrre ireirXvpapivoi). The practical exhortations in the two epistles are on very different scales. In Col. the contrast of the Christian and heathen standards of character and conduct is sketched in 13 verses, iii. 5 — 17. The duties attaching to the fundamental relationships of life occupy 9 verses, iii. 18 — iv. 1. A concluding paragraph of 5 verses (iv. 2 — 6) deals with prayers and Christian conversation. The whole section contains only 27 verses. Cor responding to this we have 85 verses in Eph. iv. 1 — vi. 20. The first section in Eph. (iv. 1 — 16) deals with the personal qualities required for the preservation of the unity of the Church, and the truths by which it is safeguarded. There is nothing directly answering to this in CoL, but the personal qualities are part of the general Christian ideal of character which St Paul sketches in Col. iii. 12 — 15. Humility and meekness, long- suffering, mutual forbearance, and love are common to the two lists. The peace which Christ has made for us holds a promi nent place both in Eph. iv. 3 and in Col. iii. 15. In Eph. it is the bond which makes us and keeps us one. In Col. we are bidden to submit ourselves to its arbitrament and as the goal of our calling1 in one body. In the description of the goal which lies ahead of the Church as the result of the harmonious co-operation of all its members, immunity from false teachers in iv. 14 is described in language which recalls Col. ii. 22. It is also possible that the figure of the 'triumph' of Christ in Col. ii. 15 was suggested to St Paul by Ps. Ixviii. 19 quoted in Eph. iv. 8. The last verse of this section (iv. 16) has a close and instructive parallel in Col. ii. 19. In Col. St Paul is explaining the failure of the false teachers because they had not kept their hold on ' the Head,' in dependence on Whom the whole body equipt and knit together with joints and bands grows with a power of growth derived from God. Here the attention is concentrated on the individual. He has lost that touch with Christ which is the condition of growth for the body 1 The use of aivSeapos in these two related contexts in different senses is curious. COMPARISON WITH COLOSSIANS xxxix to which he belongs. The fact that the body is an organism is required for the argument, but no hint is given to explain what is meant by the joints and bands. In Eph. the Apostle is dealing directly with the body as an organism. We see that its structure depends on the gift from the ascended Christ of leaders whose work it is to bring all the saints to such ripeness of age (cf. Col. i. 28) in Christ that they can stand unmoved against the wiles of error, keeping their hold on, by growing into closer union with, Christ their Head, ' in dependence on whom the whole body fitly framed and knit together by every joint of its equipment contributes to the growth of the body by the operation in due measure of every single part.' Notice once more the light thrown by the Ephesians on a casual phrase in Colossians. We pass in Eph. iv. 17 — 24 to the contrast between the heathen and the Christian standards of living. The heathen manner of life is traced back, as in Rom., to the state of moral insensibility into which they had sunk and which was evidenced by gross sensual indulgence. The Christian ideal on the other hand is Christ1 who represents the new humanity after the Divine pattern, with which we have to be continually clothing ourselves2, after we have by resolute effort put off the old. These differences are traced back in Eph. to an underlying contrast of truth or reality on the one hand, and falsehood, deceit and error on the other. This contrast is barely, if at all indicated in Col. (aXrjBeia i. 5, 6, dirdnj ii. 8). St Paul passes on (Eph. iv. 25 — v. 14) to consider in detail the duty of the Christian in the world, laying down the principles of truthfulness in speech, the control of indignation, honesty in work, healthy conversation, the avoidance of friction by the imitation of the kindness and forgiveness of God as revealed in Christ. Then comes (v. 3 — 5) an earnest warning against any tampering even in casual talk with sensuality or covetousness, followed (v. 6 — 14) by an appeal to let the light of Christ shine 1 ipdBere and r/Kobaare correspond to TapeXdfiere in Col. ii. 6. 2 This figure (common in St Paul) is connected in Col. iii. 11 with the abolition of national and social distinctions, cf. Gal. iii. 28. xl INTRODUCTION out through them into the world to convict of sin and quicken with new life. The warning against false teaching is once more reminiscent of Col. ii. 8. The corresponding section in Col. contains two lists of contrasted qualities. The evil to be put off falls into the same two classes of sensuality and covetousness. And here as in Eph. we are warned that ' covetousness is idolatry.' The process is described under a figure which re calls Rom. viii. 13 as the 'mortification of our members that are on the earth,' and as 'the stripping off' (cf. ii. 11, 15) of the old man. Nothing is said expressly of the state of spiritual insensibility, but the new man is renewed els iiriyvao-iv (cf. i. 9), which gives us the complementary thought to dyvoia, Eph. iv. 18. The Christian ideal is here as in Eph. based on the pattern of God and of Christ, and brings together features found in different contexts in Eph. iv. 2 f., 32, v. 1 f. The ethical outlook, though freely varied in expression, is in fact identical in the two epistles. The dangers to be avoided are the same, and so are the features of the great Exemplar emphasized for special imita tion, and the method of deliverance. The next section in Eph. (v. 15 — vi. 9) deals with the fulfilment of the fundamental relationships of family life. It is introduced by an exhortation (15 — 21) to wisdom and watchfulness in all relations, making the most of opportunities, substituting spiritual exhilaration for the intoxication of wine, finding expression in spiritual psalmody, and continual thanksgiving to the Father in the name of our Lord. This combines the appeal for ' thank fulness ' in Col. iii. 16 f. with the appeal for wisdom in iv. 5. The relations of wife to husband and husband to wife are expounded in Eph. v. 22 — 33 in the light of the relation of Christ and the Church. This illustration, drawn directly from the main theme of Eph., is not hinted at in Col. iii. 18 f. The sections on the duty of children in Eph. vi. 1 — 3, Col. iii. 20 correspond closely, only the counsel is expanded in Eph. by reference to the promise contained in the 5th Commandment1. 1 Dr Moffatt's difficulty with regard to this phrase — for which after all the Decalogue is responsible and not the author of the Epistle is presumably due to the promise of reward (? temporal) attaching to obedience. COMPARISON WITH COLOSSIANS xii The advice to fathers in Eph. vi. 4 and Col. iii. 21 is closely allied in thought, but curiously varied in expression. The counsels to slaves and masters, Eph. vi. 5—9, Col. iii. 22— iv. 1, are identical in thought and largely in expression, but without any mechanical repetition. The concluding section in Eph. vi. 10—20 brings back the thought of putting on Christ, under the figure of the panoply of God for the Christian warfare, and leads to a call to prayer and special intercession. Apart from the reference to 'the power of darkness' (Col. i. 13, cf. Eph. vi. 12) there are no hints of this thoroughly Pauline passage (1 Th. v 8, R. xiii. 12—14) in Col. until we come to the counsel with regard to prayer and the request for intercession, Col. iv. 2 — 4 (Eph. vi. 18—20) which in Eph. characteristically (cf. iii. 18) includes ' all the saints ' in its scope. The sentences introducing Tychicus in the two Epistles, Eph. vi. 21 f., Col. iv. 7 f. are almost word for word the same. The phrase Iva be elbijre Kai iv.els is peculiar to Eph., and has caused quite unnecessary difficulty. The use of ko.1 in the sense of 'you in your turn' or 'you as well as others' when no others have been expressly mentioned is thoroughly in St Paul's manner ; cf. Eph. i. 15, v. 33 ; Col. i. 9, iii. 8, etc. ; Rom. i. 6, iii. 7 ; 1 Co. ii. 1, iv. 8, xvi. 16 ; 2 Co. i. 6, vi. 13 ; Phil. ii. 19 ; 1 Th. ii. 13, iii. 5. Here the phrase would be quite natural in a letter which was to be carried from place to place by the same messenger. It would however be rather more like St Paul, if it were regarded as coming from his desire to put his corre spondents on an equality with himself. As news had come to him of them, it would be like him to feel that they had a right to news of him in return. The concluding salutation (Eph. vi. 23 f.) expands St Paul's usual formula found in its simplest form in CoL with a richness and fulness entirely appropriate to the grandeur of the theme of the whole epistle. The facts of similarity and difference are now before us. What do they amount to? The two writings no doubt are closely connected. We are not surprised that F. C. Baur .eph. d xiii INTRODUCTION should have called them 'twins.' They have in common a remarkable and highly developed Christology. They have the same moral and social outlook. The moral dangers, to which the Churches addressed are exposed, are the same. The Christian ideal is composed of the same elements. It is based on the same foundation, enforced by the same appeal to the example of God and Christ. The two writings use largely the same vocabulary. They move largely in the same circle of ideas. Yet there is nothing to suggest that one is dependent on the other. In a certain number of cases we have indeed coincidences in striking phrases which cannot be accidental. For instance iv a exopev rrjv diroXvrpaciv rrjv a(p'o-iv row bpapndv in Col. i. 14 reappears in Eph. i. 7 with the addition of bid tov aiparos. irXeove£iav tjtis io-riv elbaXoXarpela in Col. iii. 5 reappears as irXeoveKTVS o icrnv elbaXoXdrpvs. epxerai i) bpyr) rov Beov in Col. iii. 6 is expanded by the addition iirl rovs vlovs ttjs direiBeias in Eph. v. 6. i£ayopa£bpevoi rbv Kaipbv (Col. iv. 5) has a reason given for it, on al rjpjpai irovvpai elcriv, in Eph. v. 16. bcpBaXpobovXela and dvBpairdpeo-Kos are used together in the counsels to slaves both in Col. iii. 22 and Eph. vi. 6. These must of course either be cases of deliberate borrowing on one side or the other, or else instances of the repetition of phrases by the same writer, because for some reason or other they happened to be running in his head. It is interesting to notice that, when the phrase is expanded, the fuller form, indica ting a- freedom of treatment most unlike a borrower, is found in Eph. This impression is confirmed by a study of the context of the last phrase. A writer, in the habit of exhorting the slaves in the congregations that he addressed, would be sure to acquire a set of phrases and topics appropriate to their position, and would combine them freely with just such variations as we find between Col. iii. and Eph. vi. No one working on Col. iii. 'as a source' with the MS. before him would transform it into the shape in which we find it in Eph. vi. Similarly far the greater number of the less striking but none the less real verbal coincidences occur in independent contexts in a way inconsistent with any ordinary theory of literary de- COMPARISON WITH COLOSSIANS xliii pendence, i.e. they would only be possible in the case of a disciple who had so completely saturated himself with his master's words and thoughts that no literary analysis could distinguish between them. At this point considerable interest attaches to the verses, to which special attention has been called above, in which phrases and thoughts in one Epistle find what is clearly the key to their true interpretation in the other. Such for instance as the light thrown on ij irlcrns rrjs ivepyelas tov Beov in Col. ii. 12 by Eph. i. 19, and on drpal ko.1 o-vvbeo-poi in Col. ii. 19 by Eph. iv. 11 — 16, and on iv ivl o-apan (or iv crapan) in Col. iii. 15 by Eph. ii. 14—16. Nor is the indebtedness all on one side, iv bbypao-iv in Eph. ii. 15 would be of very doubtful interpretation without Col. ii. 14, and iv rfj o-apKi Eph. ii. 14 is certainly easier in the light of Col. i. 22. Such a relation between the thoughts in the two Epistles is only explicable if they are the work of a single mind. Let us turn now to consider the relation between the two epistles in its broader aspect. In deciding questions of literary dependence, arrangement of material may be, as it is for instance in the Synoptic problem, even more significant than verbal parallels. In this respect, however, each Epistle follows a plan of its own. It is only in the treatment of the fundamental relationships of family life, the relation of husband and wife, parent and child, master and servant, that the order of topics is the same. Otherwise the distribution of parallels on a large scale repeats the phenomena presented on a small scale by a comparison between the sections on the duty of slaves. They are utterly unlike anything that we should expect as the result of literary dependence on a ' source.' We come finally to the relation between the 'two writings in regard to dominant idea. Eph. has been described 'as a set of variations by a master hand on themes derived from Col.' This description is curiously wide of the mark. The dominant idea in Eph. is in no sense derived from any of the topics dis cussed in Col. The theological problems on which our attention is focussed in the two Epistles are radically distinct, though the d'2 xliv INTRODUCTION same view of the Person of Christ provides the solution in each case. In Col. the problem is to find the secret of sanctification for the individual believer. The false teachers provided a solu tion which included a return to a variety of external restrictions of a Jewish type, and introduced hierarchies of angels to mediate between the soul of man and God. The true answer appears when Christ is seen in His full dignity as the perfect revelation of the Father, Head at once of the created universe and of the Church, in personal union with Whom in His ascended glory each individual believer can attain the perfect development of every faculty of his being. In Eph., as we have seen, the writer's task is to expound rather than to discuss the place of the Church in the whole counsel of God for the universe, in the light of the cosmic significance of the person of Christ, its Head, and incidentally to reveal the ground of the union of Jew and Gentile in Him. What shall we say then of the significance of these pheno mena? Do they not in every point establish the conclusion indicated in the concise but pregnant judgment of Dr Hort (p. 167 f.)? ' The more closely we scrutinise those parts of both epistles which most nearly resemble each other, — scrutinise them com paratively and scrutinise them in their respective contexts, — the less possible it becomes to find traces of a second-hand imitative character about the language of either. The stamp of freshness and originality is on both ; and thus the subtle intricacies of likeness and unlikeness of language are a peculiarly strong kind of evidence for identical authorship, whether the author be St Paul or another.... In both we have not merely the prima facie evidence of his name in the text and in unanimous ancient tradition, but close and yet for the most part not superficial connexion in language with his other epistles, and that not such a connexion as can with any reasonable probability be explained by the supposition of borrowing. Above all, we find in both the impress of that wondrous mind and heart.' There can be no doubt that the linguistic evidence the THE DOCTRINE OF THE EPISTLE xiv evidence of the vocabulary and style of Eph., is very strongly, and for anyone who accepts Col. as a genuine work of the Apostle, overwhelmingly in favour of the Pauline authorship. The evidence from a comparative study of the doctrine of the epistle. Points of difference. There remains for consideration the internal argument from the doctrinal position of Eph. This is admittedly inconclusive taken by itself as an argument against the Pauline authorship. For, though Eph. undoubtedly marks an advance on the earlier Epistles, no one doubts that the advance follows the lines of a natural development of which St Paul was quite capable. And the linguistic evidence which we have just been considering, instead of turning the scale, as Dr Moffatt suggests (p. 389), in favour of an hypothetical Paulinist, really gives us strong reasons for believing that St Paul himself made the advance. The subject, however, is of the deepest interest for its own sake, and no discussion of the authorship can be complete without an examination of it. The most interesting points raised by the earlier criticism have been dealt with at length in Dr Hort's Prolegomena (pp. 123 — 150). They include 'the relation of Jews and Gentiles as Christians,' 'the Church,' 'the person and office of Christ,' and 'the prominence of the Holy Spirit.' The only fresh point raised by Dr Moffatt under these heads refers to the absence of any reference to the Eucharist among the forces making for Christian unity in Eph. iv. 5. The fact is certainly remarkable in the light of 1 Cor. X. 17, oti eis dpros, ev crapa ol iroXXol icrpev' ol yap irdvres eK tov ivbs dprov perixopev. For there, however we construe the first clause, the unity of the many as constituting one body depends on that which all receive from the one loaf. The passage, though no doubt clear enough to the Corinthians, is obscure to us from its conciseness and from our ignorance of the primitive ritual. We do not know, for instance, whether all the xlvi INTRODUCTION worshippers were at that time communicated from a single loaf. If not, we should have to take 'the one loaf as re ferring directly (as in any case it must refer indirectly) to Christ. And the allusion to the word of the Lord recorded for us in Jn vi. would become certain. In any case the appearance of the thought of unity in this connexion is remarkable. Prominent as the subject of unity is throughout 1 Cor., St Paul is not occupied with it here. He is engaged in proving the reality of our participation in the Body and the Blood of Christ in the Eucharist, and he does that by calling attention to the relation, in which we can know from our own experience, that participation in the Eucharist stands to our sense of corporate unity. We should therefore a fortiori expect a reference to the Eucharist in a context dealing directly with unity. We must beware, however, of building anything on an argument from silence unless we have some positive clue to its significance. The absence of any mention of the Eucharist is a very subtle and at the same time a singularly ineffective way of ' voicing a feeling of protest against a popular view of the Lord's Supper,' which, if it was 'tinged by pagan sacramentalism,' must have been felt by the protestant to be fraught with infinite peril. And we should need far more evidence to justify us in accepting this guess than is supplied by a reference to the even more ambiguous silence of St John and to a very precarious interpre tation of Hebrews xiii. 7 — 17 with its clear reference to an altar, whatever that may be, of which we as Christians have the right to eat. If the writer had really had any cause to be anxious on the score of 'pagan sacramentalism' he would have had just as much ground for leaving out all mention of Baptism as of the Lord's Supper. This explanation of the silence, then, is too frail to support a theory of divided authorship against any positive evidence on the other side. Still the silence is a fact and, as soon as our attention has been called to it, demands an explanation, though we know from the outset that certainty must be unattainable. For the most reasonable explanation by no means necessarily describes THE DOCTRINE OF THE EPISTLE xlvii the cause to which the phenomenon was actually due. Sheer forgetfulness can produce the same result as deep design. Assuming, however, that the omission was no accident, it is worth considering whether it was due to rhetorical reasons. Certainly the paragraph as a whole has a rhythm and a balance which a fresh member in one of the clauses would seriously affect, as anyone can see who will try to rewrite it so as to include the Eucharist. Even when you have determined what word to use KVpiaKOv belirvov — kXoois tov aprov — apros — irorrjpiov — rpdire^a (evxapicrria as a specific title would certainly be an anachronism in the lifetime of St Paul), you have still to determine in what form you are to bring in your allusion, for the Eucharist, unlike Baptism, is not a single experience once for all in the life of a believer. It postulates constant repetition ; and while, as 1 Cor. x. 17 and the formula in the Didache show, the loaf supplies a natural symbol of the unity in variety of an indi vidual congregation, it can only import the unity of all believers everywhere when 'the One Loaf is identified with 'the personal Living Bread' or with His mystical Body, i.e. with els Kvpios or ev crapa already included in the list. This last consideration points the way to what seems the most probable reason for the omission. As ecclesiastical or ganization developed the Eucharist became, as we see from Ignatius, at once an instrument of local discipline and the symbol and bond of unity between the Churches of different lands. But as Dr Hort points out (p. 130) the conception of unity to which expression is given in this Epistle is more rudimentary than that. ' The units of the one Church spoken of in this Epistle are not churches but individual men.' And from this point of view all that is required for the sacramental expression of this unity is given by Baptism. Elements characteristically Pauline. In the comparative study of doctrine, however, as in the study of the vocabulary of the Epistle, the problem is not seen in its true proportions as long as attention is concen trated only on points of difference, and no account is taken of xlviii INTRODUCTION the extent to which Eph. is built up out of elements of thought which are characteristic and distinctive of St Paul. A complete discussion of the problem, therefore, would entail a comparative study of all the thoughts in the Epistle, a task which is clearly beyond our limits here. We must content ourselves with a few specimens. These will naturally be chosen from among the thoughts which find clearest expression in Eph. and in which the advance on St Paul's earlier writings is most pronounced. Still, the thoughts in this Epistle have every mark of originality about them. They are the products of the writer's own thinking, not picked up from 'a source.' So if we can show that the root of the matter was in each case in St Paul, we shall have gone a good way towards establishing his right to the credit of the flower. It is this that gives a positive value to Dr Hort's exposition of the relation between the teaching with regard to the univer sality of the Gospel, the universality of corruption, and the true circumcision as we find it in Rom. and the entirely harmonious though somewhat more fully developed teaching on the same subjects which we find in Eph. The same remark applies to the preparation to be found in 1 Cor. and Col. for the teaching in Eph. on the subject of tho Church and on the person and office and work of Christ (H. pp. 128 ff.). (i) ev tois eirovpavtois. Let us take first the attitude towards hfe implied by the use to which Dr Moffatt rightly calls attention, of the remarkable and unique phrase iv rois iirovpavlois five times in this Epistle. It meets us in i. 3 as the sphere in which the Church here and now is enriched with all spiritual blessings. It is the sphere in i. 20 of the present sovereignty of our Ascended Lord, which we share with Him (ii. 6). The other spiritual powers in this region are watching the manifestation of God's wisdom as it is revealed in His dealings with us (iii. 10). It is also the scene of our warfare with the spiritual forces of evil (vi. 12). This conception of a world of spiritual realities as the true scene here and now of Christian activity is in thought as well as "IN THE HEAVENLIES" xlix in phrase characteristic of Ephesians, the climax of a develop ment which it is worth while studying step by step. In 1 and 2 Thess. St Paul writes to men just raised from the darkness of heathenism to a clear consciousness of the presence of a living God before whom they stand and to an eager expectation of the imminent appearing (irapovata) of His Son from heaven. The truth that they had learnt had in it the seed of a moral trans formation. They were sons of light and must live as such. The death and resurrection of Jesus were a pledge to them of an abiding communion with Him, which death had no power to break. The name of the Lord Jesus was on them and must be glorified by their lives now as well as in the day of His appearing. The Lord Jesus was in them to raise them to their true glory (2 Thess. i. 12). In the central group of his Epistles, containing 1 and 2 Cor., Gal. and Bom. (whatever be their chronological order), the conception of the present union of the Christian with Christ becomes dominant, and is worked out in detail in a variety of connexions. The clearest expression of the thought is found in Gal. ii. 20, ' I live, yet no longer I, but Christ lives in me ; and the life that I now live in the flesh I live by the faith of the Son of God that loved me and gave Himself for me.' It is regarded, as in the context of this passage, as a sharing in the crucifixion of Christ, by which the power of the flesh (Gal. v. 24) and of the world (vi. 14) is broken, or as a union with His Death and Burial through Baptism, snapping the chain of sin and putting an end to the jurisdiction of the Law. It is regarded, from another point of view, as the entrance into a new state of existence, which is to the old as life to death, by union with His Eesurrection. In this new state Christ is formed in us, and becomes to us wisdom from God, righteousness, sanctification, redemption. And through Him we are reconciled to, and have peace and perfect freedom of intercourse with God, sharing at once in the sufferings and in the consolation of the Christ, showing forth both the dying of Jesus and His life in our mortal flesh. These sufferings are not all caused by persecution from without. Our own redemption is not consummated, until the body shares to the full in the life of Sonship on which the spirit has entered. We have the treasure in earthen vessels. We groan in this 'bodily frame,' longing to be clothed upon with the habitation ' out of heaven' (of heavenly material) (i| obpavov instead of Ik yijs, 1 Cor. xv. 47) which awaits the dissolution of this ' earthly ' organism. While still at home in the body we are ' absent ' from the Lord. Yet we are called to put on the Lord Jesus Christ, and according to a strongly supported reading in 1 Cor. xv. 49 1 INTRODUCTION to wear ' the image of the heavenly ' (toO iirovpaviov) here and now. The Jerusalem which is above is already our mother. All things are ours, for we are Christ's, and Christ is God's. The inconceivable blessings which God has prepared for them that love Him are already freely given us by God. We are His temple. The Spirit of God dwells in us. We have the mind of Christ. Our bodies are His members. We are one spirit with Him. Heaven has come down to earth. His word is very nigh in our hearts and on our lips. His power tabernacles (2 Cor. xii. 9) over us, and works mightily within us (2 Cor. xiii. 3). In the next group — the Epistles of the Captivity — chiefly perhaps owing to the continuous pressure of the Judaistic controversy and its concentration of interest on things material and external (Phil. iii. 19 to, eiriyeia), St Paul is led to present this same truth in a still bolder shape. To live is still Christ and to die is gain. To depart and be with Christ is very far better than to continue in the flesh. We live looking for the Lord Jesus Christ to come as Saviour from Heaven and transfigure the body of our humiliation. Yet the man who is straining every nerve to win the prize of his high calling in Christ Jesus, whose one object is to win Christ and to be found in Him, to know Him and the power of His resurrection and the fellowship of His sufferings, realizes that his life has been raised into a new region where the earthly considerations which fill the whole horizon of the Judaizers are no longer relevant. His citizenship is in heaven. He has risen above the region of shadows to the region of spiritual realities, where God is moon and sun. His heart and his mind must be filled with the things above where Christ is seated at the right hand of God (Col. iii. 1 — 3). For the new life into which we pass by union with His death belongs to us as not risen only but ascended. It is hid with Christ in God. This is the thought which is crystallized in Ephesians into the new phrase iv rois iirovpavlois. It is, as we have seen, the sphere of the whole round of a Christian man's activity. His conflict, for he is not yet perfected, no less than his crown, is here. We need not therefore be surprised, as if there was any internal inconsistency in St Paul's thought, at meeting ' the spiritual forces of wickedness' iv rois iwovpaviois. If there be war in our heaven, it must be a grappling with essential evil. And indeed the battle can have no decisive issue, until it is taken up into that higher region. Bules, regulations and restrictions affecting outward things may produce correct conduct, but fail altogether to get down to the root of the evil. It is only by lifting our hearts into an atmosphere, in which no foul thought can "IN THE HEAVEN LIES" li live, that we can effectually ' mortify our members that are on the earth.' It is only by surrendering ourselves continuously to the guidance of the Spirit that we can do to death the deeds (the corrupt habits, irpdi-eis) of the body, and escape the overmastering domination of the desires of the flesh. The phrase is not only peculiar to Ephesians in the writings of St Paul, it is also peculiar to St Paul in the N.T. But it is only the expression, not the thought, that lacks -¦ parallel. The thought of ' the heavenly Jerusalem ' to which we have already attained according to Hebrews1 may very well be derived directly from St Paul. But even in the Gospels St Matthew's favourite phrase ' the kingdom of the heavens ' receives and reflects light from St Paul's conception. To sit with Christ ' in the heavenliea ' (Eph. ii. 6) is to sit with Him 'in His throne' (Apoc. iii. 21). An even closer approximation in thought however is to be found in Jn xiv. 1 — 3. iv rois iirovpaviois desoribes exactly ' the place ' which our Lord went to prepare for us, that after He had come back from the grave, when He had come to preach peace to them that are afar and to them that are nigh (Eph. ii. 17), we and He might abide in it together. It is ' the realized presence of the Father ' in which He had lived and worked all the days of His ministry on earth (Jn iii. 13). iv rols iirovpaviois is then, as our study shows, thoroughly at home in the Pauline circle of thought. It is far more than a curiosity in literary expression, or even than an edifying topic for Christian speculation. St Paul lives what he preaches, and his mind throughout this whole Epistle moves in this high region of spiritual reality. This being so we need not be" surprised at the range of thought or the intensity of restrained emotion that mark it out even above his other writings. Here more than elsewhere he is dominated by the old prophetic consciousness (cf. Amos iii. 7) that he has been admitted into the secret counsel2 of the 1 See Heb. xii. 22, cf. iii. 1, vi. 4, viii. 5, ix. 23, xi. 16. The thought had clearly taken a strong hold of the writer of Heb. Out side St Paul (11) and Heb. (6) eirovpdvios is found only in Jn iii. 12, Mt. xviii. 35, v.l. In LXX., Ps. lxvii. (lxviii.) 15, Dan. iv. 23, 2 Mac. iii. 39 only. 2 pvorijpiov (Eph. (6)) is another dominant word in this Epistle. There can be no doubt that its affinities in St Paul's mind are Hebraic, not Greek. The use of the word in LXX. is confined to Dan. ii. It is found in other translators both in Dan. and in Iii ' INTRODUCTION Most High and commissioned to declare what God is doing to the children of men, and sets himself to make known 'the mystery of His Will,' not now in fragments (1 Co. xv. 51, Rom. xi. 25 f.) or by the way, but as his main subject in all the breadth and length and height and depth of the purpose of the ages. (ii) ij irp68«cris rav olwvwv. This expansion of the horizon of thought is another distinctive feature in Eph. It is worth while here again to examine the earlier epistles to see whether they contain any foregleams of this stupendous development. In his earliest preaching, as his speeches to Jews and Gentiles show, the one event in the future on which St Paul strove to fix his hearers' attention was 'the judgment to come' (Ac. xxiv. 25, cf. xiii. 41, xvii. 31) and the promise of salvation from the impending doom. So in writing to the Thessalonians the sign of their conversion to the living and true God was found in the fact that they had begun ' to await His Son from heaven.. .even Jesus who delivers us out of the wrath to come' (1 Th. i. 10). At this stage attention is concentrated on the approaching irapovo-ia (1 Th. ii. 19, iii. 13, iv. 15, v. 23, 2 Th. ii. 8) or an-oKaXux^is of the Lord Jesus (2 Th. i. 7). This is spoken of Is. xxiv. 16, Job xv. 8, Ps. xxiv. (xxv.) 4, Prov. xi. 13, xx. 19. In the Apocrypha it is found in Wisd. ii. 22, vi. 22, xiv. 15, 23, Sir. iii. 18, xxii. 22, xxvii. 16 f., 21, Tob. xii. 7, 11, Jud. ii. 2, 2 Mac. xiii. 21. Its ordinary meaning is that of a secret confided to one by a friend. It is used also of a secret of state. When it is used of God it is applied to the knowledge of His purpose which He shares with His friends (cf . Jn xv. 15). But His secrets, though confided to an inner circle, are like ' the secrets of the Kingdom ' in the Gospel, and, utterly unlike the Greek 'Mysteries,' communicated to the few only that they may be imparted to the world (cf. Mk iv. 11, 21 ff., Amos iii. 7f., ICo. iv. 1). The only place where it is used in the technical sense of Greek Mysteries is Wisd. xiv. 23. The attitude of Philo, de Cherub. §§ 12 — 14, De Sacr. Abel et Ca. § 15, is an instructive contrast to the attitude of St Paul. Cf. also de Vict. Off. § 12, Q. 0. P. L. § 2 and de Vita Cont. p. 60 with Conybeare's note. "THE PURPOSE OF THE AGES" liii also in O.T. language as the coming of the Day of the Lord (1 Th. v. 2, 2 Th. ii. 2) or as 'that Day' (2 Th. i. 10). The scene is conceived with great vividness under 'Apocalyptic' forms only partly reminiscent of the teaching of Our Lord as recorded in the Gospels (as KXiimos 1 Th. v. 2, rjpav iinovva- ya>yqr eV avrdv 2 Th. ii. 1). The Lord will appear 'with all His Saints (or Holy ones) ' (1 Th. iii. 13), ' to be glorified in His Saints and marvelled at in all them that believe ' (2 Th. i." 10). He shall descend from heaven with a word of command, with the voice of an Archangel, with the trumpet of God. The dead in Christ shall rise first. The Christians who are still alive shall be caught up in clouds to meet the Lord in the air (1 Th. iv. 16). The issue for them is described as 'salvation' (1 Th. v. 9), a share in ' God's kingdom and glory ' (1 Th. ii. 12, 2 Th. i. 5), the distinctive feature being unbroken communion with the Lord (1 Th. v. 10, iv. 17). St Paul himself looks forward to meet his Lord with joy deepened by the presence of his converts (1 Th. ii. 19). The issue for the disobedient and the persecutors is ' wrath ' (1 Th. i. 10, v. 9) : ' eternal ruin (SXe&pos) in separation from the face of the Lord' (2 Th. i. 9, cf. 1 Th. v. 3, 1 Co. v. 5) : this is clearly not annihilation ; it corresponds to 'the outer darkness' of the Gospels: 'loss' or 'destruction,' diraXeia (2 Th. ii. 3, 10); cf. to diroXaXbs, Lk. xix. 10, etc The Day has not yet come (2 Th. ii. 2). Various signs, of which notice had been given orally and which therefore remain obscure to us, were not yet fulfilled. But the forces that were to contribute to the denouement were already in operation (2 Th. ii. 7). The doom was already pronounced on Jerusalem (1 Th. ii. 16). On the other hand the choice of the believers (1 Th. i. 4, 2 Th. ii. 13) is part of a deliberate plan, prophetic of wider issues whether we read dir' dpxvs (cf. Eph. i. 4) or dirapxvv (cf. Rom. xi. 16). When we pass to the epistles to the Corinthians the thought of the Revelation and the Day of the Lord Jesus is still prominent (1 Co. i. 7f.). 'Apocalyptic' features meet us in the place of the Saints in the judgment on Angels (1 Co. vi. 3) and in the liv INTRODUCTION change which will pass over the bodies of believers ' at the last trump' (1 Co. xv. 51 f), described in 2 Co. v. 2 as 'the super inducing of the heavenly habitation.' The thought of the Judgment as it affects the Christian worker is more fully developed. St Paul still looks forward to exulting before the Lord on the ground of his converts (2 Co. i. 14). But each man's work has to pass through a fiery ordeal before the verdict is passed on it (1 Co. iii. 8, 13 — 15, iv. 4f.). And each must give account of himself before the Judgment seat (2 Co. v. 10, xi. 15). The sentence on the world will be one of condemnation (1 Co. xi. 32). The ultimate issue for 'those that love God' (1 Co. ii. 9) is the substance of the wisdom of which St Paul speaks to the mature. It is not declared here. It includes ' the Kingdom ' (1 Co. vi. 9, xv. 50) and the immediate vision of God 'face to face' (1 Co. xiii. 12). The critical moment is at hand (1 Co. vii. 29 ff., xvi. 22) though not yet here. The Lord is still to come (1 Co. xi. 26). At the same time the powers of the age to come are already at work. The Kingdom is not future only, it is present (1 Co. iv. 20). We are already being vitally trans formed by the vision of glory vouchsafed to us (2 Co. iii. 18). Now is the Day of Salvation (2 Co. vi. 2). Even now the power of our last enemy is being brought to nought (1 Co. xv. 26), and we are called to put on 'the image of the heavenly' (1 Co. xv. 49). But this is not all. We have a hint in 1 Co. ii. 7 of a wisdom of God which the heralds of the gospel speak ' in a mystery ' to the mature, a wisdom hidden from 'the rulers of this world' foreordained by God for our glory, including, as we have seen, 'all that God prepared for them that love Him.' This is a foregleam of 'the mystery of the gospel' as we find it in Eph. And further we have hints of wider horizons than can consist with incidents limited to that generation in the striking phrase (1 Co. X. 11) els oils ra reXv rav alavav KarijvTijKev. And above all in 1 Co. xv. 23—28. In this last passage we have, in "the closing words 'that God may be all in all,' a vision of the same ultimate goal for the universe that opens out before us in Eph. i. 10, and a clear indication of a period of mediatorial sovereignty in which the Parousia marks a "THE PURPOSE OF THE AGES" lv stage but not the end. For the end cannot come until every adverse power (here again the language is a premonition of Col. ii. 10, Eph. i. 21 f.) has been brought into subjection, and the Parousia certainly does not wait for the attainment of that consummation. In 1 Co. xv. the opposing force immediately in view is death, primarily no doubt the death of the body (vv. 22, 26, 54, cf. 2 Co. v. 3). But there is a pregnant hint of the connexion of sin and death in v. 56. We are told, as clearly as words can tell, that the restoration to life in Christ will be co-extensive with the race (v. 22), though this end again will not be immediately attained at the Parousia. When we come to Gal. attention is directed so exclusively to the problems of the present relation between the soul and God that the vision of the future is withdrawn altogether. It ap pears, if at all, only allusively in the reference to ' the present evil age ' (suggestive in any case of 'the evil days' of Eph. v. 16) in i. 4, and in the warning of a coming harvest (vi. 7 f.) in which the contrasted issues are ' corruption ' and ' eternal life.' In Rom., where the pressure of controversy is less acute, the problems of the present receive their interpretation in the light both of the past and of the future. The Wrath of God appears first as a present power, working out almost imperceptibly a doom of moral degradation (i. 18). At the same time a catas trophic manifestation of the Wrath is at hand (ii. 5, v. 9). In ix. 22 God appears in prophetic imagery (Jer. 1. 25, Is. xiii. 5, liv. 16) armed with instruments of wrath fitted for the work of destruction which lies before Him, only restrained by His pur pose of manifesting the riches of His glory (Eph. i. 18, iii. 16, Col. i. 27) by His treatment of the instruments of His mercy. The Judgment in the same way is at once present (ii. 16, Kplvet) and self-executing (xi. 22) and future (xiv. 12). Death is 'the end," the wages of sin' (vi. 22 f.). And death (primarily spiritual death) is our present condition (v. 17, vii. 10, 24). In relation to unbelieving Israel the sentence (as in 1 Th. ii. 16) is already at work (xi. 8). They are already both hardened (xi. 8) and cast out (xi. 17). On the other side of the picture, salvation lies ahead (v. 9), lvi INTRODUCTION though it is close at hand, and nearer than it was (xiii. 12). Its foretaste and pledge is found in present reconciliation with God (v. 9). Its issue is ' life eternal,' which is at once a present power, and includes in the future the quickening and redemption of our mortal bodies, and a glorification in which the whole creation has a share (viii. 11, 17 ff.). In connexion with this vision the thought of God working out His purpose by definite stages first comes into clear expression (viii. 29), and raises a difficulty, which causes St Paul the keenest agony, springing from the evidence that he saw before him of the present rejection of Israel. In grappling with it we are forced to realize how intense was St Paul's conviction that the whole course of history, its darkest shadows as well as its brightest light, is in the moulding hands of God, and that He is moving forward by His deliberately adopted method of election (ix. 11, xi. 5 — 7) towards a goal in which 'all Israel shall be saved' (xi. 26) that He may infold all men in the arms of His mercy (xi. 32). Here, as in 1 Co. xv. 22 and Rom. v. 12 — 21, there is no shadow of justification in St Paul's language for narrow ing the scope of his all-inclusive prophecy. No narrower a hope will suffice as a foundation for the conclusion, 'from Him and through Him and unto Him are all things ' (cf. 1 Co. xv. 28, Eph. i. 10). There is no hint of the relation in which the Parousia stands to the stages by which this consummation is attained. In the closing Doxology (xvi. 25 — 27) 'the mystery of the gospel' clearly embraces 'the whole counsel of God,' and the revelation of it to St Paul and his generation is taken up into its place in the eternal purpose. We pass from this vision in Rom. without any jar to the dominant theme of Eph. It is no longer startling to us to find ourselves reading the words of a man who believes that the secret of the universe has been made known to him, and that he is commissioned by God to call all men everywhere to enter into it with him. If Jew and Gentile alike are at present ' children of wrath ' (ii. 3), and he sees the wrath of God coming on the sons of disobedience (v. 6), if he still bids those who "THE PURPOSE OF THE AGES" Ivii are sealed with the Holy Spirit of promise look for a day, perhaps not far distant, which he calls 'a day of redemption' (iv. 30, cf. i. 14), that cannot be the limit of his horizon. ' The purpose of the ages' (iii. 11) but now revealed will need 'ages that are yet to come ' (ii. 7) for its accomplishment, even ' unto all the generations of the age of the ages ' (iii. 21). Nor can we be surprised that it should include the attainment of the whole race of man (ol irdvres, cf. Rom. xi. 32) to the unity of the faith and the apprehension of the Son of God (iv. 13), the summing up of all things in heaven and on earth in Christ (i. 10). For the sake of completeness it will be well to follow the treatment of the subject through the other Epistles. In Phil, the personal interest is once more stronger than the dogmatic, and references to the 'end' relative or absolute are incidental. They no longer constitute the main theme. St Paul's thoughts at this time still turn habitually to the Parousia. The Lord is at hand (iv. 5). The ' Day of Christ ' (i. 6 — 10, ii. 16) is in prospect. For the gainsayers and the enemies of the Cross of Christ the end is 'destruction' (diraXeia, i. 28, iii. 19). The Christian is looking for the Lord Jesus Christ as Saviour from heaven to change the body of his humiliation to make it conformable to the body of His glory (1 Co. xv. 49). The name above every name (ii. 9, cf. Eph. i. 21) is prophetic of a triumph which will win the homage of all in heaven and on earth and under the earth. In Col. as in Gal. attention is concentrated on the present, but Christ appears as the goal of creation (i. 16), and the instrument of an all-inclusive reconciliation (i. 20). At present hid from sight, the day will come when He shall be manifested and we with Him in glory (iii. 4). In the Pastoral Epistles we find echoes of all the most characteristic elements in St Paul's thinking on this problem. Christians still love and look for 'the appearing' (iiricpdveia, 1 Tim. vi. 14, 2 Tim. iv. 1—8, Tit. ii. 13, cf. 2 Th. ii. 8). Christ Jesus will judge quick and dead and reward each according to his work (2 Ti. i. 18, iv. 1—8, 14—18). Special forms of false teaching are the well known signs of 'later times' (1 Tim. iv. 1) eph. e lviii INTRODUCTION and Mast days' (2 Tim. iii. 1). Above all the determining factor is the sovereign will of God, 'the King of the ages' (1 Ti. i. 17), who has controlled the whole course of the reve lation of His truth in the past (Tit. i. 2) and in the present (1 Ti. ii. 6) as He may be trusted to control it in the future (1 Ti. vi. 14 ff.). He will have us pray for all men (1 Tim. ii. 1). He will have all men to be saved (1 Tim. ii. 4, iv. 10) and come to the apprehension of the truth. (iii) The doctrine of the Church. For the purpose of the argument with which we are imme diately concerned, these two studies might well suffice to show how close is the kinship between the most distinctive thoughts of Eph. and the acknowledged writings of St Paul. The linguistic link which we found uniting them is deep-rooted in common habits of thought and a common outlook on life. There remains no room for hesitation as to the verdict from the side of literary criticism in favour of the Pauline authorship of the epistle. We shall however find it a useful preparation for the detailed study that lies before us in the commentary to complete our comparative study of the doctrine of the epistle by tracing the stages in the growth of St Paul's teaching with regard to the Church. What is characteristic in Eph. is the vision of one universal Church, the Body and the Bride of the Risen and Ascended Christ, the instrument for the expression of His Mind and Heart in the sight of angels and men (iii. 10) and for the working out of the eternal purpose of God by bringing all men to the knowledge of the truth and faith in Him (iv. 13). From another point of view it is a spiritual temple, the meeting- place for God and men under the new covenant, God's home on earth, the habitation of His glory. It is not surprising that this vision did not rise even before the mind of St Paul in all its fulness at the beginning of the Gospel. The development of what we may call the 'self- consciousness ' of the Church was naturally a gradual process, THE DOCTRINE OF THE CHURCH lix kept in check for a time by its organic union with the ancient People of God which it was destined to supersede and out of which it sprang. At first, therefore, as we see especially in 1 and 2 Cor., the problems that come up under this head relate primarily to the discipline and mutual relation of the members of particular congregations. Yet even here the essential charac teristics of the whole Body are revealed in the life of every part. Each local Church is taught to regard itself as in a real sense a Body of Christ (1 Co. xii. 27). It constitutes a true temple (1 Co. iii. 17, 2 Co. vi. 16), the pledge of God's presence in the midst of His people. Each however is taught to realize its union ' with all that call on the name of our Lord Jesus Christ in every place, both theirs and ours' (1 Co. i. 2) and to find in the established practice of other Churches a check on its own freedom, even in the ordering of its own devotional life (1 Co. vii. 17, xi. 16, xiv. 33). Each must regard itself as betrothed as a pure virgin to one husband even to Christ (2 Co. xi. 2). As soon however as the controversy with regard to the circumcision of Gentile converts within the Christian Church combined with the irreconcilable opposition of the Jewish authorities without to force the leaders of Christian thought, and especially St Paul, to realize that there was an essential distinction between the Church and the Synagogue, the wider 'catholic' conception of the Church begins to find expression. The only ground, on which St Paul could oppose the specious attempt of the Galatian Judaizers to admit baptized but uncircumcised Gentiles to the outer court but not to the inmost sanctuary of Christian fellowship, was 'the unity of the Christ' the promised seed of Abraham, and this involved the breaking down of national distinctions and the organic unity of all in one living whole (els io-re) in Him (Gal. iii. 16—28). It is not surprising therefore that Gal. marks an epoch in St Paul's teaching in this as in other respects. The identification (Gal. iv. 23 ff.) of Israel after the flesh with Ishmael prepares the way for the identification of the Church who is our mother with the heavenly Jerusalem, the Zion of Isaiah xl.— lxvi. ; and e2 lx INTRODUCTION for the greeting, surely not confined to the members of the churches of Galatia, to ' the Israel of God ' (vi. 16). In Rom. as the figure of the olive tree shows (xi. 17) the thought of Jew and Gentile united in one living organism is well established, and it is at least possible that in xii. 5 ev crapa may have a universal significance, at least if icrpev may be taken to imply that St Paul regarded himself as part of it. In Eph. the new element from this point of view lies in the fact that the membership of Jew and Gentile alike is carried back to God's choice of us in Christ before the creation of the world (i. 4). But even in Eph. ample recognition is given to the historical fact of the division between Jew and Gentile (ii. 11 ff.). God's foreknowledge is emphasized as strongly in Ro. viii. 29 f. as in Eph. i. 4. And the ideal pre-existence of the Church in Hermas would develope more naturally from the thought of her as ' our mother ' in Gal. iv. 26 than from anything in Eph. The other features in the nature and office of the Church in Eph. to which attention has already been called are only the applica tion to the universal Church of features already recognized as characterizing local communities. At the same time the inclusion of the Church in the eternal purpose of God awakens a consciousness of the special function which she has to fulfil of which there seems no trace in the earlier epistles. , In 1 Cor. the Saints are ultimately to judge the world (vi. 2), but meanwhile 'those that are without' (v. 12) are left severely alone. Even in Rom. the share of the Gentile Christians in the conversion of the Jews, which St Paul looks for, is only indirect. Nothing is said of any missionary obligation resting on Christians other than those specially commissioned (Rom. x. 15) unless we may take o-kcvv iXiovs in an active sense to balance o-kcvv bpyijs (ix. 22 f.). In Eph. however the knowledge of God's purpose (i. 9) is made known to all, and the responsibility for making known His manifold wisdom rests on the Church as a whole. St Paul calls on all to let their light shine on the darkness of heathenism (cf. Ph. ii. 15f.) and to be shod with 'the preparation of the gospel of peace' (vi. 15). From first to last it is striking to notice what a fundamental THE UNITY OF THE CHURCH lxi place the thought of unity holds in the whole conception both in regard to local communities and to the universal Church. We cannot now give time to examining St Paul's treatment of the forces that tend to disturb domestic peace in 1 and 2 Cor., Rom., and Phil., though it would directly illustrate his teaching in Eph. iv. We must concentrate our attention on his treatment of the fundamental problem of the cleavage, racial and religious, age-long and world-wide, that made the Jew despise the Gentile, and the Gentile hate the Jew. The first point to notice is the fierceness with which St Paul rejects any approach to compromise on the question of circum cision which would imply the organization of the universal Church on a dual basis The truth of the Gospel for which he was contending was the condition of unity, and he must sacrifice even the immediate peace of the Church rather than surrender it. We notice next the special significance, which Hort has emphasized in Proleg. to Rom., of the collection for the Church at Jerusalem which St Paul organized among his Gentile Churches, and which he was prepared at the risk of his own life to present in person to his kinsmen after the flesh. He was ready to fight for the truth. He was ready to die to further the cause of unity. The success of the mission meant the triumph of the cause of catholic unity at the head-centre of Jewish Christianity. These facts of personal history give an intense interest to the treatment of the unity of the Church in Eph. and give the clue for the right understanding of the whole structure of the Epistle. There is no glossing over the old-world cleavage or the depth to which the fact of it had entered into the consciousness of the writer. It shapes the form of his acknowledgement of the blessings which were the common property of the whole Church (i. 12 — 14). It inspires his prayer for his Gentile correspondents and his confession of the universal need from which the mercy of God had delivered both Jew and Gentile (ii. 5). His special instruction deals with the power by which the barrier between them had been broken down (ii. 14). His special commission Ixii INTRODUCTION is to declare the fact of the unity (iii. 6), and his imprisonment, due directly to his devotion to the cause, gives special point to his appeal for the jealous guarding of the precious fact (iv. 1). There can be no doubt then of the personal interest which the writer feels in his theme. It would be a grievous mistake how ever to leave the impression that he based his own interest in it or would have us base ours on any considerations personal to himself. There is no touch of self in his account of the way by which the unity, which he traces back to its source in the person of Christ Himself, had been won for us by His Incarnation, Passion, Resurrection and Ascension, or in the account of the spiritual forces, by which it is to be preserved as an abiding reality, and to be attained progressively by the harmonious co-operation of each of the variously endowed members of the whole Body. The cause of unity was for him no accidental or adventitious ornament of a Creed which for all practical purposes would work well enough without it. It was the cause of Christ. (iv) 'Ev Xpilos and ydpos) is peculiar to Apoc. and Eph. But it does not stand alone. The Bride is at the same time a building, and though the application of that figure also to the Church may be held to rest on words of the Lord, we know of no such independent source for the identifica tion of the Apostles with the foundation stones of the building. Nor is it a valid objection that the buildings are different in kind. For in the Apocalyptic figure the whole city constitutes a temple. In form it is a perfect cube like the Holy of Holies. The glory of God gives light to it, and its golden candlestick is the Lamb. There is good ground therefore for concluding that the Seer of the Apocalypse had read Eph., and if so it is worth considering whether the train of thought that culminates in the picture of the war in heaven (Apoc. xii. 7 f.) has an inner link of connexion with the wrestling with the spiritual hosts of wickedness ' in the heavenlies,' to which we are called in Eph. vi. 12. In any case the parallels with Col. in the letters to the Seven Churches suggest that the Seer was familiar with the twin Epistle also. lxxxviii INTRODUCTION The evidence of the Gospel and Epistles of St John. The connexion, of Eph. with the Gospel and Epistles of St John is different in kind. It is deeper and more pervading. Nor is it at all clear that the indebtedness is all on one side. The following parallels in thought and expression deserve special attention: — I. Eph. ii. 14 rd pecrbroixov tov (ppaypovXicras (cf. lEsdr. i. 52). Jn ii. 19 Avtra-re rdv vadv tovtov. Here notice the coincidence in the use of Xva (in Mk xiv. 58, Mt. xxvi. 61 KaraXiia), and the close connexion of Jn ii. 19 with v. 21, the one passage outside St Paul in which vads and o-apa are identified. 2. Eph. ii. 17 eXflcov evvyyeXlcraro elprpniv. Jn XX. 19 -qXOfv d 'lijo-ovs Kal ecrrv els to pMcrov Kal Xiyei avrols ElpijvT| iiuiv. This use of epxopai in connexion with the appearances of the Risen Lord is peculiar to St John. It helps to connect the return from the grave with the promise in Jn xiv. 18. The greeting of 'peace' was no doubt in the first instance to those that were near. The message of peace to all the world is expressed in other language in St Matt, xxviii. 19, St Lk. xxiv. 47, and St Jn xx. 23. But the occurrence of elprjvv in Jn (found also in non-Western texts in Lk. xxiv. 36), coupled with the use of epxopai, suggests that St Paul was familiar with a Resurrection narrative of the Johannine type. 3. Eph. iv. 9 f. rd be dve'pii rl ianv el prj on koi KaTe'Si) els rd Kararepa piprj rrjs yijs; d Ka.Ta.f3ds adrds eVrtv Kal d dvapas virepava irdvrav rav ovpavav. Jn iii. 13 Kal ovbels dvaBe'Br|Kev eis rdv ovpavbv el prj b ix tov ovpavov KaTaBds, d uids rou dv#pa>7rov. Cf. Jn vi. 62 e'dv ovv Beaprjre rbv vibv tov avBpairov dvapaCvovra dVou rjv rb irpbrepov ; following on vi. 51 'Eya> elpi b dpros 6 {S>v 6 ix tov ovpavov KaTaBas. Cf. v. 33, etc. PARALLELS WITH THE FOURTH GOSPEL Ixxxix Here the point does not lie simply in the use of the words dvafialva and Kara^aiva, but in the thought that the Lord's ascension implied and was correlative to a previous descent. 4. Eph. iv. 13 els pirpov rjXiKias tov ir\T]p(op.a.TOs tov Xpurrov. Jn. i. 16 eK rou ir\i]pg>t6s -rrepiiraTaTe. Jn xii. 35 f. irepiirareiTe as To (pas e^ere. ..a>9 rd (pas e^ere iricrrevere els rd (pas Iva mol Tos yivvcBe. Eph. V 13 rd be irdvra tXey)ipu.eva. virb roO (parbs (pavepovrai. Jn iii. 20 f. 7rds -ydp d (pavXa irpdo~o-av picrei to (pas Kal ovk epxerai irpbs rb (pas, iva prj eXeyxfln ™ *PVa avrov- b be rroiav rrjv dXvBeiav epxerai irpbs to (pas, iva (pavcpuOfj avrov rd epya. Here we have a good deal of similarity in language and in the application of a figure in itself common enough. Note especially the common insistence on the reproving and the transforming character of light. 6. Eph. ii. 2f. e'v rois inois rijs direi9e£as- e'v ois koi ijpeis... ijpeBa re'Kva cpvcrei dpvfjs. Jn iii. 36 d be dweiOiov ra via ovk oi^erai Ca>Vv> °AA' V dpyq roO Beov pivei iir avrov. Notice here the thought of ' wrath ' as expressing an abiding relation between God and the disobedient. Other linguistic parallels to which attention has been called are the use of dyid^a and Ka6api£a in reference to the operations of Christ, Eph. v. 26, Jn xvii. 17, 19, 1 Jn i. 7, 9 ; rjyairvpivos of Christ, Eph. i. 6, Jn xvii. 24, etc. ; i//-eudos and dXiyfleia, Eph. iv. 22 25 Jn viii. 44 f., etc.; ' Life ' and ' Death ' as present states eph. 9 xc INTRODUCTION with Christ as the quickening power, Eph. ii. 1 — 5, iv. 18, Jn v. 21, x. 10, etc. Even more significant is the stress laid by St John on the leading thoughts in Eph. with complete independence of vocabu lary. The indwelling of God and Christ, Eph. ii. 22, iii. 17, cf. Jn xiv. 20, 23, etc. : the unity of the Church, Jn x. 16, xi. 52, xvii. 20, Eph. ii. 18, iv. 3, 13 : and perhaps most striking of all, the perfect illustration of St Paul's conception of the Church as the pleroma of Christ given, without any reference to the word pleroma, in the Allegory of the Vine. Here we find ourselves face to face with the same phenomenon that meets us in the study of e'v Xpio-reS, an absolute mastery of the thought with nothing but the preposition in common in the expression. What account are we to give of the relation between these two writers ? Are we to say that the author of the Fourth Gospel was so possessed by the Pauline conception of the glorified Christ that he boldly recast his own memories or the current tradition of the life of Jesus so as to provide the semblance of an historic background for the Gospel according to St Paul ? In that case there can be nothing to surprise us in any coincidences with Eph. that we may find in his writings. Nothing that St Paul wrote can have laid such deep hold on him as Eph. The Gospel and Epistles of St John would then show us the reaction of a mind, not receptive only like St Peter's but creative, to the stimulus provided by Eph. If, however, this solution of ' the Johannine problem ' fails to satisfy us, and if we feel that the Gospel according to St Paul could never have come into existence, still less have gained the allegiance of the original Apostles, unless the portrait of Jesus recorded for us by St John is at the heart of it genuinely historical, the question of the relation between Eph. and this part of the Corpus Johanneum does not admit of quite so simple a solution. There is, I think, no doubt that the affinity between St Paul and St John is more clearly marked in Eph. than in St Paul's earlier Epistles. And we have at least to allow for the possibility of an influence of St John upon St Paul before he wrote the letter as well as for the influence that the THE I NFL UENCE OF ST JOHN ON ST PA UL xci letter after it was written would naturally have exerted upon St John. Scholars as different as Professor Lock and Dr Moffatt agree in the conviction that the writer of Eph. has somehow a Johannine stamp upon him. Unfortunately we are completely in the dark as to the movements of St John for many years after the Conference at Jerusalem (Gal. ii. 9) when he gave the right hand of fellowship to St Paul. His last appearance in Acts is in viii. 14. His name is not mentioned by St Luke in Acts xv., though we know of his presence from St Paul. It is therefore quite possible that he had not yet left Palestine on the occasion of St Paul's last visit to Jerusalem in spite of the silence of Acts. If so, it is tempting to suppose that the opportunities for intercourse pro vided by St Paul's two years' imprisonment in Caesarea were not neglected by the two Apostles. As St Luke may well have been at work during the same period in collecting the materials for his Gospel, this hypothesis would have the advantage of accounting for the Johannine affinities with which he also must be credited. We must not, however, build anything on so purely con jectural a foundation. The evidence for the fact that St Paul had somehow been under the influence of St John before he wrote Eph. is independent of this suggestion as to a possible occasion. On the other hand we know that Eph. must have been written before the Gospel of St John. It is therefore only what we should expect if the Evangelist should from time to time by turns of phrase both in his actual narrative and in the editorial comments with which he accompanies it show signs that he in his turn has been under the influence of St Paul. g2 INTRODUCTION E. THE TEXT OF THE EPISTLE. The text of the Epistle is well preserved, and there is substantial agreement between all recent editors. Apart from variations in spelling and punctuation there are only five places1 in which Tischendorf and Weiss agree in accepting a reading rejected by WH., and in four of these the reading they adopt is recorded by WH. as a possible alternative. R. differs only in three places. This unanimity is a strong testimony to the ex cellence of the £ (called by H. the Neutral) text in this Epistle, i.e. the text represented generally by X and B, when judged by the standard of the internal evidence of readings. For these editors approached the problem of the critical reconstruction of the text with very different views as to the genealogical relation between the different types. The fact is that the characteristic readings of the 8 (H.'s Western) type of text represented in the Pauline Epistles by D2G3 fail to inspire confidence. It is possible, but under the circumstances unlikely,' that the discovery of early Latin or Syriac evidence might enable us to sift out a genuine residuum among them. Von Soden's text (1913) is constructed on a plan which seems to preclude any reference to the internal evidence of readings. It requires the rejection of /3 readings when they are opposed by certain combinations of authorities presumed to represent the 8 and a (H.'s Syrian) types. Von Soden's text of Eph. differs from WH. in 22 places. In 8 of these it prints in the text readings which WH. relegate to the margin. In 14 it adopts readings which WH. pass over, in three of these it has the support of Tischendorf. The remaining 11 represent the readings for which the new theory is solely responsible. It will be worth while to examine them carefully as they should enable us to judge whether the new Edition is likely to make any serious change 1 See Nestle's Text, Stuttgart, 1906. VON SODEN'S TEXT xciii in our estimate of the value of the authorities for the text. They are as follows : (1) iii. 6 ttjs iirayyeXtas add [airoC] with D2bGKL etc. Syr. Hkl. Go. Vict. Hit. Ambrst. om. NABCD/P 33 al3. Lat. Syr. Bo. Orig. Cyr. (2) iv. 18 icKono-pevoi with D2G3KLP etc. Clem. io-Korapivoi with NAB 33. (3) v. 15 iras aKpipas with N°AD2G3KLP etc. Lat. Syr. Arm. dxpi^as iras with N*B 33 al4. Bo. Orig. de iEth. om. aKpifias. (4) v. 19 [e'v] tji Kapbia KL al. pier. rfj Kapbia NB878 Orig. e'v rals Kapbiais N°AD2G3P al.2=Col. iii. 16. (5) V. 25 rds yuvaiKas-r-feWnov] D2KL al. pier., + vpav G3 om. NAB 33 al4. Clem. Orig. al. = Col. iii. 19. (6) v. 29 d Kupios D2CKL al. plu. d Xpio-rds NABD2*GSP 17 al26. Latt. Syrr. Bo. Sa. Arm. Mth.. Go. Marc. (7) V. 30 add [e'K rijs crapKos avrov Kai iK rav boriav adroi)] with NCD2G3(K)LP al. pier. Latt. Syrr. Arm Iren8. etc om. N*AB 17. 67** Bo. Method. Euthal. (8) vi. 8 ex. d e'dv -rroirjcrtj A (D2G3P av) 33 al1. eK. e'dv n iroirjo-rj B d Pet.A!ex o n e'dv iroirjo-tj eK. N* al. aliter. (9) vi. 8 Kopieirai with N°D2°KL al. cf. N*ACD2* 17, Col. iii. 25. Kopioerai with N*ABD2*G3P ct. N»BD2«KL al.10 (G KoplCerai) Col. iii. 25. (10) vi. 12 rov o-kotous add [roO ai'Svos] NeD2°KLP al. Or. om. NABD2G3 33. 424**. Latt. Bo. Syr. Arm. ./Eth. Clem. Orig. Eus. Ephr. rov alavos without roO o-kotous. Gyp. huius mundi et harum tenebrarum. (11) vi. 21 vpiv yvaplcrei with AKL al. pi. yvaplaei vpiv with NBD2G3P 17 al3. = Col. iv. 7. xciv INTRODUCTION Five of these are insertions and the words in case are inserted in brackets. None of them are likely to win general acceptance. In (1) the inserted pronoun has no proper antecedent. In (4) the preposition may well have come in from Col. iii. 16, whence came the change from Kapbia to Kapbiais. The insertion in (5) is doubly suspicious by variations both in place and form. The insertion in (7) is as old as Irenaeus, but it is far easier to account for its insertion from Gen. ii. 23, than for its omission if it formed part of the original text. In (10) rot) o-Korous tovtov is an unique phrase, which might be changed almost uncon sciously into tov alavos tovtov (cf. i. 21). The fuller reading would then arise naturally by conflation. (2) and (9) are variations in form on which there is nothing to be said, except that it is odd that B stands alone in spelling Kopicrerai both in Col. and Eph. In (3) the order attested by KB gives a far more Pauline turn to the exhortation (see note in loc). aKpijias precedes the verb it qualifies in one text of Mt. ii. 8 and in 1 Th. v. 2 as v. S. points out, but ct. Lk. i. 3, Ac. xviii. 25. In (11) yvaplcei vpiv may be an assimilation to Col. iv. 7, but even there we find irdvra vpiv yvapio-ovcn in v. 9. In (8) the variety of readings is remarkable. Either of the variations between the first two forms might have occurred mechanically : o could come in or drop out before e and n before it with equal ease. In (6) ks takes the place of xs- Here p^r is intrinsically the better reading. St Paul in speaking of the relation of the Church to her Head constantly calls Him Christ, e.g. i. 20 — 23, iii. 21, iv. 12, v. 2, as well as v. 23, 24, 25, 32. The change to Lord here would have no point, and may, just as well as the reverse change, have come in from the context vv. 10, 17, 19, 22 ; as it has done with greater verisimilitude in AL 17 al. in vi. 5. It is most likely due to the misreading of the abbreviation. When we survey the series as a whole there can be no doubt that the 'internal evidence of readings 'is distinctly unfavourable to the genuineness of the new readings. If they are a fair sample of the result of the application of von Soden's principles, his work will prove of far more value as a collection of materials for THE INDEPENDENCE OF N AND B xcv Textual Criticism than as a guide to the formation of a sounder Text. One further point which is raised by von Soden's treatment of N and B in this, as in the other books of N.T., as virtually a single authority, is of sufficient importance on its own account to merit detailed examination. For it cannot fail to affect our judgement on the significance of the agreement between these two great MSS., whether we suppose that their common original was itself of comparatively late date, or that it was separated from its two distinguished descendants by a considerable interval of time. The evidence to be examined is of two kinds. Common origin from an ancestor later than the autograph is shown by com munity in readings which are demonstrably wrong. Judged by this standard the evidence for such a common original in the case of N and B in Eph. is very small. Wherever they agree WH. accept their evidence without hesitation except in iv. 24, where they both write ivbiio-ao-Be for ivbvo-ao-Bai by a common itacism. In so doing WH. have the support of Tischendorf, Weiss and Robinson in every case, except in the omission of dydirijv or n)v dydirvv in i. 15. Von Soden, indeed, deserts NB in 10 other places (i.e. in all the passages already examined except (8) where their evidence is divided) : but, as we have seen, in none of these cases can NB be convicted of error. Even in i. 15 it may be that the omission is a primitive error going back to the autograph, conjecturally emended by the later texts. It is, however, more likely that in this case the 8 text has preserved the true reading which had been lost by an ancestor of the /3 group lying far enough behind N and B to affect AP 17 and Origen as well. If so this reading is evidence for the existence of a common original for the text of N and B in Eph. later than the autograph : but the remarkable purity of its text would lead us to suppose that that common original must itself have been very early. The number of transcriptions by which each of these MSS. is separated from this common original can be in some measure inferred from the nature of the changes that their texts have undergone. We must begin therefore by tabulating the differ ences between them. Each difference will mark a change from xcvi INTRODUCTION the parent copy introduced into one or other line of descent. The total number of divergences is 93. Of these two readings inB (1) i. 13 io-(ppayio-8v for icrcppayio-Bvre, (2) iv. 28 om. Iva ; and four readings in N (1) ii. 7 om. verse by homoeoteleuton, (2) ii. 18 ol dpcbbrepoi iv ivl bis scriptum, (3) v. 27 om. rj n, (4) vi. 3 Iva — yijs bis scriptum, are errors of transcription due no doubt to the last scribe and not to be credited to his exemplar. The following eight singular readings of B 1) i. 21 i^ovo-'ias Kai dpxvs for dp. k. i£., 2) ii. 1 add koi rais iiriBvpiais, ii. 5 add Kal rais iiriBvpiais, ii. 13 Xpio-rov for rov xp-t ii. 22 xpto-roO for Beov, v. 17 rov Kupiov add ijpav, v. 20 Xp. 'I. for 'I. Xp., vi. 20 avrb for e'v avra ; and 12 singular readings of N 1) i. 3 add koi crartjpos, 2) Om. rjpas, 3) i. 18 r^s KXvpovopias rijs 8d|?;s for r. bo£. r. kXij., 4) ii. 10 Beov for avrov, 5) V. 2 Bvcriav Kal irpoo-(popav for irp. *.. Bv., 6) V. 17 (ppbvvpa for BiXrjpa, V. 27 avrds avra for avrbs iavra, V. 28 reKva for rrapara, V. 29 rrjv adpKa abrov for rrjv eavrov crdpKa, 10) vi. 9 Kal iavrav for koi avrav, ' WESTERN READINGS' IN B xcvii (11) vi. 20 irappvcrtdcrapai iv avra for e'v av. irap., (12) vi. 21 om. biaKovos, must be ruled out as they may have been introduced by the last scribe, though, if so, the source of error cannot have been purely mechanical. Some of them are good specimens of the licence in transcription characteristic in H.'s view of the scribes of the 8 Text. There remain 67 places in which each MS. has outside support and in which therefore one or other of their immediate exemplars fails to represent the common original. Our next task is to consider what light the subsidiary attesta tion throws on the problem. Where each variant has the support of a strong group both the competing readings must have been early and widely spread, and the divergences might have arisen by admixture in a comparatively short time. Under this head we may group the readings in which B has the support of D2. These are : (1) i. 1 X. 'I. BD2P 33 Or. Ambrst. : NAG3KL etc. 'I. X. (2) iii. 9 (pario-ai add n-dvras BCD2 etc. Marc : NA 424** a78 Or. Hier. om. (3) iii. 18 vifros koi pdBos BCD2G3P 33 Or. § : NAKL etc. Or. f /3a. *. ity. (4) iv. 7 ibbBv xdpis BD2G3LPa78 al.4 : NACK etc. Or. ib. ij x. (5) iv. 32 rjpiv BD2KLa''8 al.30 Or. ; NAG3P etc. vpiv. (6) v. 23 avrbs o-arrjp BD2G3KLP etc : NA 33 a78 al.3 Clem. Bas. av. d o". (7) v. 31 irar. koi pvt. BD2G3 : N etc Or. Marc, rbv ir. K. TTJV p. (8) vi. 1 om. e'v Kvpia BD2G3 Marc. Gyp. : N etc. Or. add e'v KG). (9) vi. 12 vpiv BD2G3 al.8 : N etc. Clem. Or. Eus. rjplv. (10) vi. J.6 ireirvpapiva BD2G3 : N etc. Or. rd ireir. WH. regard (1), (3) and (6) as the readings of the original. If so, an ancestor of N - must in these cases have suffered by admixture from a MS. or MSS. containing readings of the y xcviii INTRODUCTION (H.'s Alexandrian) type. In the other seven cases we may assume that an ancestor of B adopted readings characteristic of the 8 type. We come now to the readings in which D2 stands with N against B: (1) i. 7 'iXopev B etc. Or. : ND2 Bo. Mth. Irint. eo-yo/xev, ct. Col. i. 14 B Bo. eo-yopev. (2) i. 14 8 ABG3LP al.15 : KD2K 17 etc. 8s. (3) iii. 1 r. x- 'I- KaABKLP al. Or. : N*D2G3 al. r. x- Many variations. (4) iii. 11 n? x- '1- B etc. : ND2KLP 47 a78 X. 'I. (5) iv. 8 koi eScokcv BCKLP etc. Or* • NAD2G3 17 am. Bo. Sa. om. koi. (6) iv. 9 Karifiv add irparov BKLP etc. vg. Syr. Arm. : N*ACD2G3 33. 424**. al. om. irp. (7) iv. 16 eavrov ABC etc. : ND2G3 al.4 avrov. (8) v. 4 ko.1 NaBKL etc. CI. : N*AD2G3P al4. Bas. t,. (9) v. 31 irpbs rrjv yvv. BKL(P) : NAD2G3 17 al.2 Marc, rjj yvv. (10) v. 32 ttjv e*KKA. (om. els) BK etc. Marc. lrengr. Or. \ Cyp. : NAD2G3LP Or. | etc. add eis. (11) vi. 21 ei'SJjre koi vpeis BKL878 al. pier. : NAD2G3P Kal bp. elb. 33 om. Kai vpels. In (6) and (10) WH. give the preference to the text of N, in all the other cases to B. These 11 may be regarded either as cases in which an ancestor of X has received 8 readings, or an ancestor of B has received readings now only preserved for us in MSS. of the a type. The patristic evidence in (10) including Irs*. Marc. and Cyp. shows that some of these may well be early1. There remain the sub-singular readings of B or of X, i.e. the cases in which now one and now the other stands against the rest with a small and varying amount of support, the genealogical relations of which we have not evidence enough to determine. 1 There is one reading v. 31 om. Kal irpoaKoXXtjBvoeTai. . .aiirov Marc. Or. Cyp., where there is strong patristic evidence for a reading attested by no extant MS. SUB-SINGULAR READINGS OF B xcix The following are the sub-singular readings of B. (1) i. 3 om. koI irarrjp B Hil. Victorin. (2) i. 5 X. 'I. B Chrys. (Or. § om. 'I.) : 'I. X. (3) i. 17 8c5 Ba78 al1. Cyr. : bav- (4) i. 18 om. vpav B 33 a78 Marc. Arm. (5) i. 20 ivijpytjKev AB al2. : ivrjpyrjaev. (6) ovpavois B al2. Victorin. Hil. : iirovpaviois. (7) ii. 5 e'v rois irapairr. B Arm. : om. e'v. (8) o-vvef. + e'v B 17 al2. Bo. Arm. Victorin. Ambrst. : om. iv. (9) iii. 3 om. ori B d Or. Victorin. Ambrst. (10) iii. 5 om. diroo-rbXois B Ambrst. (11) iii. 19 irXvpaBtj irdv B (33) al2. : irXvpaBvre els. 17 reads eis vpas after rov Beov. (12) iv. 4 KaBas B al9. Cyp. Ambrst. Syr. Mth. : Ka8as koi. (13) iv. 6 e'v irbo-iv B al1. Victorin. : Kal iv irdo-iv Marc. Cyp. etc. (14) iv. 7 vpSv B al7. : vpav. (15) iv. 23 e'v rco irv. B a78 al2. Bo. Chrys. : r<3 irv. (16) iv. 28 rais yep- T0 dy. B am. Ambrst. : rais Iblais x-T-a- Many other variants. (17) iv. 32 yiveo-Be B a78 al9. Clem. Or. : ylveo-Be be yiveaBe ovv D2G3 al2. (18) v. 2 vpav B al2. Sa. Or. Victorin. : rjpav. (19) v. 19 e'v yfraXp. BP 33. 424** a78 d Victorin. Ambrst. : Marc, etc om. e'v. (20) om. irvevpariKais B d. (21) v. 22 om. viroraco-icrBao-av B Clem. Hier. : ins. NAP al10, V7rordo-0"eo-t9e KL etc. (D2G3 after -yvvaiKes). (22) v. 23 KerbaXrj icrriv B al6. Marc. Bas. : iarlv KerpaXrj. (23) v. 24 om. as B al2. : add as or acrirep. (24) V. 28 6(b. Kal ol dvbpes B 33 Arm. : dcp. oi avbpes (koi ol dvbpes b(p. AD2G3P Lat. Bo.) c INTRODUCTION (25) vi. 2 om. e'o-nv B ^Eth. (26) vi. 7 dvBpaira B al1. jEth. : dvBpairois. (27) vi. 8 e'dv n B(L al4) a78 d PetrMex : 6 dv or e'dv. Other variants. (28) vi. 10 Svvapovcro'e B 17 Or. (?) : ivbvvapobo-Be. (29) vi. 19 om. rov evayyeXiov BG Victorin. TertUar,>. Six of these WH. regard as representing the true reading, 11 they record as possibly correct, 12 they pass by. The affinity of B with various Latin texts revealed by this list is remarkable. In any case it would seem unlikely that all the aberrant readings could have come in at one time. The sub-singular readings of N are as follows : (1) i. 14 8o|t;s N 33 a78 al1. cf. vv. 6, 12 : rijs bbtjtjs. (2) ii. 4 eXiei N al2. : e'v e'Xe'ei. (3) ii. 20 tov xy N al1. Mth. Marc. : avrov X. 'I. (4) iii. 9 r<3 Bea N Marc. Dial. : iv rat Bea. (5) iv. 1 e'v xa N iEth. : iv ica. (6) iv. 24 baibrvn Kal biKaioavvy N ? Tert. (Ambrst.) : 8ik. ko.1 bo. (7) iv. 25 eKaaros dXtjBeiav N al2. : dX^c9eiav eKaaros. (8) irpbs rdv 7rX^o"iov N Lucifer : perd tov irX. (9) iv. 28 exere N Clem. : eXy. (10) V. 6 8id ravra N Tert. : bid ravra yap. (11) V. 20 rov kv N al2. ' rov kv rjpav. (12) v. 31 om. avrov N Epiph. : add avrov. (13) vi. 5 d7rXdr?;ri Kapbias Na78 al17. Or. : dirX. Tijs Kap. (14) vi. 8 iroirjatj eKaaros N Syrhier : eKaaros iav...iroi. (15) vi. 9 ovpava N al3. (? a78) : ovpavois. (16) vi. 10 e'v ra ko> N al1. : e'v ra. (17) vi. 19 iva boBfj poi N d vg. Victorin. Ambrst. : Iva poi body. WH. regard none of these as worthy of record. The possibility of accidental coincidence in error may account for some of them, THE DATE OF THE ' COMMON ORIGINAL ' ci but, even when allowance is made for this, the variety of sub sidiary attestation would seem to show that the variants must have found their way into the ancestry of N from different sources, and presumably at different times. To sum up, the divergences taken as a whole, though many of them very slight, cover a large ground, and are most naturally accounted for in the case of each MS. on the hypothesis of a fairly long course of transcription from their common original. This, coupled with the evidence in favour of the remarkable purity of its text, is strong ground for assigning a very early date to that common original. As each of St Paul's Epistles at first circulated independently, this conclusion must be tested afresh before it can be accepted as valid for any other epistle. The work would be worth doing to determine, if possible, whether this 'common original' included the whole collection. But the scarcity of clearly wrong readings supported by N and B in combination in any epistle makes any conclusion precarious. The general character of the text of each MS. remains, no doubt, much the same throughout, as is natural, for the Pauline Epistles must have been circulating in a collected form and have had a common textual history for some time before either B or N was transcribed. It is perhaps worth noting that the presence of the 8 element in B seems much less marked in Hebrews. But this may be due to the absence of G3 from the extant authorities. There is, however, the same affinity with Latin texts evidenced by the sub-singular readings of B.that we have seen in Eph. A curious and perplexing element is . introduced into the problem by the marginal numbering in B, which connects one ol its ancestors with a collection of Pauline Epistles in which Hebrews followed Galatians. The critical apparatus in this chapter has been compiled from a comparison of the critical editions of Tischendorf, Tregelles, and von Soden. The apparatus for the select readings in the Commentary has been taken from A. Souter's very handy edition (Oxford, 1910). The notation is taken from Gregory (Leipzig, 1908), except in the ease of a78 (=1739), v. Soden's symbol for cii INTRODUCTION an interesting MS. (Cod. Laur. 184) in the Laura on Mount Athos. This MS. was copied (see R. p. 293) ' from a very old codex the text of which agreed so closely with that found in the com mentaries or homilies of Origen that [the scribe] concluded that it was -compiled out of those books.' For a full account of the MSS. and versions of St Paul's Epistles the student may be referred to the edition of the Colossians in this series. F. LITERATURE. Full lists of the literature of the Epistle are to be found in Abbott (Int. Crit. Com.), and in Moffatt's Int. Lit. N. T. A list of books useful for the study of St Paul's Epistles generally is given in the introduction to the Epistle to the Romans in this series, to which may be added F. Prat, La ThMogie de S. Paul. It may suffice here to call attention to the following : Origen. The fragments of his commentary preserved in the Catena have been identified by the help of the commentary of St Jerome which was largely based upon it and skilfully edited in J. T. S. 1902 by J. A. F. Gregg. Chrysostom, ed. F. Field. Theodore of Mopsuestia, Latin version edited by H. -B. Swete. Calvin.Bengel. Wetstein. H. Oltramare. Paris 1891. von Soden (Handkommentar), 1893. B. Weiss, 1896. E. Haupt (Meyer's Eom.*), 1902. P. Ewald (Zahn's Kom.), 1905. Of the numerous editions of the Epistle which have appeared in England during the last half century we may mention 0. J. Ellicott6 (1884), J. LI. Davies2, 1884, A. Barry (Ellicott's Com. for Eng. readers), T. K. Abbott (Int. Crit. Com.), H. C. G. Moule (Cam. Bib. for Schools), G. H. Whitaker (Churchman's Bible), S. D. F. Salmon (Exp. Gh Test.), R. W. DaUV, 1892, C. Gore, INTRODUCTION ciii 1898, C. G. Findlay (Expositor's Bible), B. F. Westcott (1906), and above all J. A. Robinson (1903). On the question of authorship, H. J. Holtzmann's Entile der Ephesen- und Kolossen-briefe, 1872, H. v. Soden, ' Ephesenbrief ' in Jahrb. f. Prot. Theol., 1887, W. Sanday, 'Colossians' in S. B. D.2, A. Robertson, 'Ephesians,' S. B. D.\ W. Lock, 'Ephesians,' H. B. D., Jiilicher, 'Ephesians,' Enc Bib., J. B. Lightfoot, Biblical Essays and Ep. to Colossians, Zahn's Intr. to N. T., F. J. A. Hort, Prolegomena to Romans and Ephesians, and 1 Pet. i.— ii. 18, J. Moffatt, Int. Lit. N. T. ABBREVIATIONS. H. Hort. H.D.B. Hastings' Dictionary of tlie Bible. I.C.C. International Critical Commentary. J.T.S. Journal of Theological Studies. L. Lightfoot. R. Robinson. S.D.B2. Smith's Dictionary of the Bible, 2nd edition. W. Westcott. 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/ 99 , -? \ f f. o « a ~> ayiov ev Kvpiqj, ev a> Kai vpeis avvoiKooopeiave eis KaToiKrjrrjpiov tov Qeov iv irvevpan. 3 1 Tovtov %apiv iyd> IlavXos 6 Biapios rov xpiarov Irjaov virep vpwv twv iOvwv, — 2 e'i ye rjKovaare ttjv oiKovopiav rrjs xdpiros tov Oeov rrjs BoOeiarjs poi els vpds, 3 [oti] Kara diroK&Xvtyiv iyvcopiaOrj poi to pvarv piov, KaOms irpoeypayjra ev oXiycp, i irpos o BvvaaOe avayivwaKovres vorjaai rrjv avveaiv pov iv toj pvarrjpico rod "fcpiarov, 6 b erepais yeveals ovk iyvcopiaOrj tois viols twv dvOpwircov ms vvv direKaXvcpOrj toIs dyiois diroaroXois avrov Kal irpocpijrais iv irvevpan, e elvai Ta eOvrj avvKXrjpovbpa Kal avvacopa Kal avvperoya rrjs iirayyeXias iv Xpiarm 'Irjaov Bid tov evayyeXiov, 7 ov iyevrjOrjv Biukovos Kara rrjv Bcopedv rrjs %ap4T05 tov Oeov rrjs BoOeiarjs poi Kara ttjv ivipyeiav ttjs Bvvdpecos avrov — 8 ipol t£> iXayiarorepw irdvrcov dyicov iBoOrj rj %a/W avirj — T045 eOveaiv evayyeXiaaaOai to dve^iyyiaaTOv irXovros tov xpiarov, 9 Kal cpwrlaai tis 77 o'lKOvopia rov pvarrjpiov tov diroKeKpvppevov dirb Tibv aloovcov iv toj 0eq> toj rd irdvra Kriaavn, 10 'iva yvcopiaOfj vvv rals dp%als Kal rals igovalais iv rois iirovpaviois Bui ttjs iKKXrjaias rj iroXviro'iKiXos aoia tov Oeov, u Kara irpoOeaiv twv alwvcov fjv iiroirjaev iv rep xptarcp 'Irjaov toj Kvpim rjpwv, 12 iv £ exopev rrjv irap- prjaiav Kai irpoaaycoyrjv ev ireiroiOrjaei Bid rrjs iriareoos avrov. 13 Alb alrovpai prj ivKanelv iv rals OXtyeaiv pov virep vpwv, rjns iarlv oofo vpav. u Tovtov xdpiv Kapirrw rd yovara pov irpbs tov irarepa, 16 e£ ov irdaa irarpid iv ovpavois Kal iirl 7775 4 n] TTPOZ E ^va irXrjpwOrjre els irdv to irXrjpapa tov Oeov. 20 To) Se Bvvapeva virep iravra iroirjaai ivepeKire- piaaov wv alrov peOa fj voovpev Kara rrjv Bvvapiv rrjv ivepyovpevrjv iv rjplv, 21 avrcp r) 86%a iv rfj iKKXrjaia. Kal iv Xpiara 'Irjaov els irdaas rds yeveds tov alwvos twv alwveov dprjv. 4 1 TIapaKaXw ovv vpds iyw 6 Biapios ev Kvpiw d^iws irepiitarrjaai rfjs KXrjaews rjs iKXijOrjre, 2 perd irdarjs rairetvocppoav'vrjs Kal irpavrrjTos, perd paKpoOv- plas, dvexbpevoi aXXrjXwv iv dydirrj, 3 airovBci^ovTes Trjpelv ttjv evbrrjra tov irvevparos ev toj avvBeapw rrjs elpijvrjs' 4 ev awpa Kal ev irvevpa, KaOios [Kal] iKXrjOrjre iv pia iXiriBi rrjs KXijaews vpwv 6 645 Kvpios, pia irlans, ev fidirnapa' 6 els Oebs Kal irarrjp irdvrwv, 6 iirl irdvrwv Kal Bid irdvrwv Kal iv irdaiv. 7 'Evl Be eKaaroj rjpwv eBoOrj [ij] %o/>45 Kara ro perpov rfjs Bapeas rov ^ptcToO. 8 S40 Xe764 'AnaBac eic ffoc HXMAAoVreYceN aixmaAoocian, [Kal] eAcoKeN aomata toTc ANBpcorroic. 9 to Se 'AneBh Tt ianv el prj on Kal Karej3ri els ra Karwrepa peprj rrjs yfjs ; 10 6 Karaj3as avrbs ianv Kal 6 dvaj3ds virepdvw irdvrwv twv ovpavwv, 'iva irXrjpwarj Ta iravra. u Kal avrbs eAcoKEN rovs pev diroaroXovs, ETTIITOAH [4 n TOU5 Be irpoajrjras, roiis Be evayyeXiards, roiis Be iroipevas Kal BiBaaKaXovs, 12 irpos rov Karapnapov twv dyiwv 645 epyov BiaKOvias, els o'lKoBoprjv tov aro paros rov xPi "W' KaravTrjawpev ol irdvres els rrjv evoTrjra T775 iriarews Kal rrjs iiriyvcoaews rov vlov rov Oeov, els dvBpa reXeiov, els perpov rjXiKias rov irXrjpojparos rov xPlaT0V> U '^va prjKeri wpev vrjinoi, KXvBwvi^opevoi Kal irepicpepopevoi iravrl dvepw rrjs BiBaaKaXias iv rfj Kvfilq, twv dvOpwirwv iv iravovpyiq, irpbs ttjv peOoBiav T775 ttXoi^, 15 Te5 Se eV dydirrj av^rjawpev els avrbv to irdvra, os ianv rj KeqbaXrj, Xpiaros, 16 e£ ov irdv to acbpa avvappoXo- yovpeiov Kal avv/3i/3a£opevov Bia irdaijs dcprjs rrjs iirixoprjyias Kar ivipyeiav iv perpw ivbs eKaarov pepovs ttjv avj-rjaiv tov awparos iroielrai els o'lKoBoprjv eavroxi iv cvydirrj. 17 Touto ovv Xeyw Kal paprvpopai iv Kvplw, prjKen vpas irepiirareiv KaOws Kal rd eOvrj irepiirarel ev I « \ > « -to , / « 5. / paraiorrjn rov voos avrwv, io eaKorwpevoi rrj oiavoia, ovres, dirrjXXorpiwpevoi rfjs £0)775 rov Oeov, Bid ttjv dyioiav ttjv ovaav iv avrols, Bid rrjv irwpwaiv rfjs Kapoias avrwv, la oinves airrjXyrjKOTes eavrovs irape- BwKav t§ daeXyeiq, els ipyaaiav aKaOapaias irdarjs iv irXeove%ia. w'Tpels Be oi>x ovtojs epdOere rbv Xpiarov, "¦ ei ye avrov rjKovaare Kai ev avroj 604- BdxOrjre, KaOws eanv dXrjOeia iv rco 'Irjaov, ^ diroOe- aOai vpas Kara ttjv irporipav dvaarpoajrjv rbv iraXaiov dvOpwirov rbv cpOeipopevov Kara rds iiriOvplas rrjs 07TOT775, ° avaveovauai be rw irvevpan rov voos vpwv, 24 Kal ivBvaaaOai rbv Kaivov dvOpwirov tov Kara Oeov KTiaOevra iv oiKaioavvy Kal baioTrjn rrjs aXrjOeias. 5g] TTPOI EcbEZIOYS 7 28 Alo diroOepevoi to tfrevBos AAAe?Te AAH9eiAN Ikactoc mgta toy ttAhci'on aytoy, on eapev aXXrjXwv peXrj. 266ppzec6e kai mh AMApTAN6Te- 0 77X405 prj iiriBverco iirl irapopyiapw vpwv, 27 prjBe BiSore rbirov t&5 8ia/3oXw. 28 o KXerrTWV prjKen KXeirrerw, paXXov Be Koirtdrw ipya^opevos rals ^epow to dyaObv, 'iva e'^77 peraBiBovai T&) xPelav ^xovn. '" 7705 X0705 aairpos eK tov aro paros vpwv prj iKiropeveaOw, oXXo 64 T45 dyaObs irpbs olKoBoprjv rrjs %pe4'o5, iVo Sa> %opt/> T0'? aKOvovaiv. 30 Kal /at) Xy7reiYe to irvevpa rb ayiov rov Oeov, iv a> earppaylaOrjre els rjpepav diroXvrpwaews. 81 irdaa iriKpia Kal Ovpbs Kal bpyr) Kal Kpavyr) Kal jSXaaeprjpia dpOrjrm d(p' vpwv avv irdarj KaKia. 32yivea0e [Be] els dXXtjXovs ^p77opAN kai Syci'an toj Oew eic ocmhn eYooAiAC. 8 LT op veia Be Kal aKaOapaia irdaa rj irXeove^la prjBe bvopa^iaOw iv vpiv, KaOws irpiirei 07/045, * Kal alaxpbrrjs Kal pwpo- Xoyla •>) evrpaireXia, o ovk dvfjKev, aXXa paXXov evxo-piarla. 6 touto 7s daocboi aXX a>5 aoajoi, 16 i^ayopa^bpevoi tov Kaipbv, on al rjpepai novrjpai elaiv. 17 84a toOto pr) yiveaOe dqbpoves, dXXd avviere ri to OiXrjpa rov Kvpiov 18 Kal mh MeGYCKecee owio, eV w iarlv dawria, dXXa irXrj- povaOe iv irvevpan, 19XaXovvres eavrols iJraXpois Kal vpvois Kal wBals irvevpariKals, aBovres Kal yjrdXXovres T77 Kapoia vpwv rw Kvpiw, "" evx^piarovvres iravTore virep iravrwv ev ovopan rov Kvplov rjpwv 'Irjaov Xpiarov toj Oew Kal irarpi, 21 viroraaabpevoi 0XX77X045 eV 4>6/3w Xpiarov. 22At' yvvaiKes rois IBlois dvBpdaiv 635 too Kvpiw, nori dvrjp ianv KecpaXrj rfjs yvvaiKas £05 Kal b ^p4crT05 KecbaXfj ttjs iKKXrjaias, avrbs awrrjp rov awparos. 2i dXXd C05 77 iKKXrjaia viroraaaerai rw xPlcrTd>, ovrws Kal al yvvaiKes rois dvBpdaiv ev iravri. 25 Ol avBpes, dyairdre rds yvvaiKas, KaOws Kai o ^p4 64'5 Xpiarbv Kal [els] rrjv iKKXrjalav. 33 irXrjv Kal vpeis ol KaO' eva eKaaros rrjv eavrov yvvalKa ovrws dyairdrw 035 eavrov, rj Be yvvrj iva ajojSrjrai rov dvBpa. 6 1 To reKva, viraKovere rois yovevaiv vpwv [iv Kvpiw], tovto ydp ianv BUaiov 2ti'ma ton TTATepA coy kai THN MHTCpA, 7^T45 e'crTti' ivroXfj irpwrrj iv iirayyeXla, 3Fna ef coi reNHTAi ka'i ech MAKpoxpoNioc em thc rnc. * Koi ot' irarepes, pr) irapopyl^ere ra reKva vpwv, dXXa eWpecpeTe avrd iv ttaiAcia «o4 noyScci'a Kypi'oy. bOl BovXoi, viraKovere tois Kara adpKa Kvpiois perd s rw %p4crT&5, 6 prj Kar' 6(b0aXpoBovXiav 035 dvOpwirdpeaKoi dXX' 035 S0OX04 Xpiarov iroiovvres to OeXrjpa rov Oeov, 7 e'/e 1/^1/^775 per evvoias BovXevovres, 035 tw Kvpiw Kal ovk dvQpwirois, elBores on eKaaros, idv n iroirjarj dyaOov, 8 tovto Kopiaerai irapa Kvpiov, e'ire BovXos eire eXevOepos. 9KEIIOYI [6 u peOoBlas tov Bia/36Xov 12on ovk eanv rjplv rj irdXrj irpbs alpa Kal adpKa, dXXa irpbs rds dpxds, irpbs rds i^ovalas, irpbs rovs KoapoKpdropas tov aKorovs tovtov, irpbs rd irvevpariKa rfjs irovrjpias iv rois iirovpaviois. 18 Bid tovto dvaXdjSere rfjv iravoirXiav rov Oeov, 'iva BvvrjOfjTe dvnarfjvai iv rfj rjpepa rfj irovrjpa Kal diravra Karepyaadpevoi arfjvai. M arfjre oZv rrepizcocAMeNOi thn 6cc[)yn vpwv 6N aAhOeia, Kal eNAYCAMeNOI ton GobpAKA THC Aikaiocynhc, 15 Kal viroBrjadpevoi toyc ttoAac e'N 6T0imaci'a toy €Y&rre^''oY thc eipHNHC, 16ei> irdaiv dvaXaj3bvres tov Ovpebv rfjs irlarews, ev w BvvrjaeaOe irdvra rd fieXrj rov irovrjpov [rd] ireirvpwpeva aftiaaf 17«ol thn nepiKecfiAAAiAN toy coympiOY Be^aaOe, Kal thn MAXAipAN toy nNeYMATOc, o eanv pHMA 6eoY, 04a iraarjs irpoa- evxfjs Kal Berjaews, irpoaevxbpevoi ev iravrl Kaipw ev irvevpan, Kal els avro aypvirvovvres iv irdarj irpoaKap- repijaei Kai oerjaei irepi iravrwv twv ayiwv, la Kai virep ipov, 'iva poi BoOfi Xoyos ev dvoi^ei tov aroparos pov, ev irapprja'ia yvwpiaai ro pvarijpiov [tov evayyeXiov] " virep ov irpeapevw ev aXvaei, iva ev avraj irapprjaid- awpai 035 Bel pe XaXfjaai. '*¦ Iva oe eiorjre Kai vpeis ra Kar epe, T4 irpaaaw, irdvra yvwplaei vpiv Ti>xi,kos 6 dyairrjrbs dBeXcpbs Kal iriarbs BiaKovos ev Kvpiw, 22 bv eireptjra irpbs vpas els avro tovto 'iva yvwre rd irepl rjpwv Kal irapaKaXearj ras KapBias vpwv. 23 Eilpijvrj rois dSeXqbols Kal dydirrj perd irlarews dirb Oeov irarpbs Kal Kvpiov 'Irjaov Xpiarov. 24 'H Yopi5 perd irdvrwv tcov ayairwvrwv rbv Kvpiov rjpwv 'Irjaovv Xpiarbv ev dajOapaia. NOTES. CHAPTER I., verses 1—14. The title in its earliest form is simplest : irp&s 'Etparlovs (NABK) ; with dpxerai prefixed (DEFG). The fuller title (too ayiov arroaroXov L) ITaiiXou iirioroXTj irpos 'E0ea7ous occurs in LP. 1. Xpw-ToS 'Itjo-oC (BDP) better than 1. Xp. (NAGKL). 4v 'E+eVio. Omitted in K*B* 424** ( = 67**WH)^a. Tert. states that Marcion used this Epistle under the title ' To the Laodicenes,' a title supplied perhaps from Col. iv. 16. Cf. Argum. ad Col. in Cod. Am. Basil supports the omission (olfrw yap Kal ol irpb ijfi&v rrapadedibKacri Kal ijjjLtiis iv rois iraXaiois r&v avnypatpusv eipjjKajj.ev). The words occur in all other codd., in all verss., and among Greek Fathers in Chr. and Cyr. Transcriptional evidence is in favour of omission (see WH Ap. pp. 123 f.). 4. 4v d-ydirrj, with preceding sentence (LP vg boh goth Ambst Pelag Cassiod) ; joined with v. 5 (lat- vet syr-vg Orig Chrys Hier). 7. lox0^" (X*D* boh aeth), also a variant in Col. i. 14, where it is supported by B boh and given a place in margin by WH. 11. licXTipioeiHMv (NBKLP) ; iKXr)e-njj.tv (ADG). i. 1, 2. The Salutation. 1. IlavXos. Without any associate, as in Eom. i. 1. The absence of Timothy's name, found both in Colossians and Philemon, may well be due to the general character both of the address and of the contents of the letter. It would be difficult to account for in a letter exclusively addressed to the Ephesians. dirooToXos Xp. 'L He is writing in his official capacity. He calls attention to the fact (ct. Philippians). But his claim needs neither defence (as in Gal.), nor careful definition (as in Eom.). He holds a commission from Christ Jesus Himself. Sid BeX^a/ros 6eoii. As in 1 and 2 Cor. ; Col. ; 2 Tim. The authority was conferred by the Eisen Lord. See Acts ix. 15, xxvi. 16, cf. xxii. 21. But it was only an extension of the commission that the Lord Himself had received from His Father (cf. Jn xvii. 18). In 12 EPHESIANS [1 1— bestowing it He was acting in His Father's name (cf. Eom. i. 5). So St Paul traces the source of his authority (as in Gal. i. 15, cf. Gal. i. 1) back to God. OeArina (i. 5, 9, 11, v. 17, vi. 6) is a rare word in classical Greek. From its 0. T. associations it connotes the determination of a will, not sovereign merely, but gracious ; e. g. Is. xliv. 28, Ixii. 4 ; Ps. xxx. (xxix.) 6, 8 (see Cremer, Bib. Th. Lex.). Contrast Kar' iirirayf/v , ' in obedience to an express command,' 1 Tim. i. 1 ; Tit. i. 3 ; cf. Eoin. xvi. 26. The word recurs three times in the opening section of the Epistle. Notice esp. the light thrown on its meaning by the quali fying substantives, eiSodav (v. 5), j3ovXr)i> (v. 11). tois d-yfois k.t.X. In 1 and 2 Thess. and Gal. St Paul addressee a Church or Churches. In 1 Cor. the address rrj iKKXrjalq. too Beov rjj oilcrrj iv KoplvBip is placed in apposition with rjyiao-jj.e'vois iv X. 'I., KXijroU aylois. In 2 Cor. the address to the Church is combined with an address rois aylois rraciv tois ouo~u> iv 8Xrj r-r) 'Axala. In Eom., Philip, and Col., as here, the address to ' the saints ' stands by itself without any express reference to the community to which they belonged. It is difficult to account for this variation. 1 and 2 Pet. and Jude conform to St Paul's later usage. The letters in the Apocalypse on the other hand are sent to the Seven Churches (i. 11). If iv "Eipiaip be omitted the address of the Epistle becomes quite general as 2 Pet. i. 1 ; Jude 1 ; and Eom. i. 7 according to the reading of G. The phrase or an equivalent is however better retained. In any case the address specifies three points, characteristic of Christians everywhere, on which stress will be laid throughout the Epistle. They are ayioi. They are irurroi. They are both a-yioi and mural because they have found their true position iv X. 'I. tois d-ytois. ' Saints,' i.e. members of God's Covenant People consecrated by God for Himself by His own act. See i. 15, ii. 19, iii. 8, 18, iv. 12, v. 3, vi. 18. The position requires a moral and spiritual response on man's part to the Divine standard which it is the object of the Divine blessing (i. 4) and Christ's sacrifice (v. 27) to secure. Cf. H. on 1 Pet. i. 15. rots o5o-iv. The analogy of Eom. i. 7 ; 1 Cor. i. 2 ; 2 Cor. i. 1 ; Philip, i. 1 shows that a geographical description must have followed. Kal irio-Tots. Cf. for combination with a-yioi Col. i. 1 only. ' Faithful.' The word may mean simply ' trustworthy ' (cf. vi. 21, 7tictt6s di&Kovos) or ' believing.' As a Christian characteristic (the mark by which the Christian ' Saints ' were distinguished from the unbelieving Jews who yet were 07101, cf. ol iK wcpirop/qs irurroi, Acts x. 45) the second meaning predominates. In Past. Epp. it is used abso- 1 3] NOTES 13 lutely as descriptive of Christians clearly in this sense. See 1 Tim. iv. 3, 12, v. 16, vi. 2 ; Tit. i. 6 ; cf. Apoc. xvii. 14. Cf . vv. 13, 15, 19. ev Xpio-Tu 'Ii]o-ov. The third characteristic whioh underlies and substantiates the 'first two. We must beware (see L. on Col. i. 4) of connecting iv with 7riords as defining the object of faith. It is the regular phrase throughout the Epistle to describe the true position of the Christian, the source of all his life and power and privilege. See ii. 6, 7, 10, 13, iii. 6, cf. iii. 21 ; cf. iv Xpiory i. 3, iv r$ XpioTip i. 10, iv Kvpltp ii. 21. Here, as in Col. i. 2, membership in Christ Jesus is both the ground of their consecration (cf. 1 Cor. i. 2 ; Phil. i. 1) and the source of their faith (cf. on i. 15) or faithfulness (cf. vi. 21). Cf. Intr. pp. Ixii — lxxvi. 2. \cipis i|ilv Kal eipTJvi]. St Paul's regular greeting, found also in 1 and 2 Peter. It is strengthened by the addition of iXcos in 1 and 2 Tim., 2 John. In Jude we find 'iXcos Kal clprjvn Kal d7a?r?;. Only in James do we find the usual classical x^'P""- rI'he source (see H. on I Pet. i. 2) is probably to be found in the High Priestly Blessing, Nu. vi. 25 f., where jn (grace or mercy) is combined with peace. Both words in a remarkable way run through the whole Epistle. For Xdpis cf. i. 6, 7, ii. 5, 7, 8, iii. 2, 7, 8, iv. 7, (? 29), vi. 24. See on i. 6. For eljnjvn cf. ii. 14, 15, 17, iv. 3, vi. 15, 23. airo Bcoi iraTpos r\ jjuov Kal KvpCov Trjo-ov Xpio-Tov. This is St Paul's usual way of describing the source of the grace and peace for whioh he prays, God now revealed as our Father and Jesus acknowledged as Christ and Lord. The combination of Jesus with God in one phrase under one preposition is a striking indication of faith in His Divinity. (See L. on Gal. i. 2.) The Epistle is richer than any other Epistle of St Paul's in reff. to the Fatherhood of God. See on ii. 18. The use of Kipios is also remarkably frequent, 23 times. On the whole title see H. on 1 Pet. i. 3. The Epistle falls into two main divisions. A. i. 3— iii. 21. THANKSGIVING FOE THE PEEFECT BE- DEMPTION, FIGUEED IN THE EECEPTION OF THE NATIONS. i. 3 — 14. An ascription of blessing to God. The Epistle opens with an act of adoration in view of the eternal purpose of God now made known to men. The stages in the revelation of that purpose and the office assigned to St Paul in regard to it will be described in chap. iii. Here he is dealing directly with 14 EPHESIANS [1 3— the contents of the revelation, and unfolds it in its relation to the Christian life in one long continuous sentence: the thoughts grow naturally one out of another, and the key words, especially the pre positions, recur, as in obedience to some subtle law of association, in an almost rhythmic flow ; but the sentence is not constructed with the precise subordination of a rhetorical period. We must wait to consider its main purpose till we have examined the elements of which it is composed. Cf. 2 Cor. i. 3 — 11, a striking link between the calmest and the most agitated of St Paul's letters. The opening section in 1 Pet. seems to have been suggested by Eph. 3. EiJXo-yi-jTos 6 6eos Kal iraTijp tov KvpCov r\y.S>v 'Itjo-ov Xp. See H. on 1 Pet. (pp. 27 — 33) for a full discussion of the whole phrase, cvXoyijrbs, sc. itxnv, ' Worthy of blessing is ' ; or ' Blessed be,' which gives the meaning in English more exactly. In the Greek Bible (LXX., Apoc. and N.T.) eiXoyijrbs is normally applied to God, as having an intrinsic right to the worship of His creatures, eiXoyrjjiivos being used of men as the recipients of the bounty of God. Both words in LXX. represent 1|-1"I3. In classical Greek ciXoyia means 'to praise.' evXoyrjrhs : cf. doxologies in Ps. xii. 13, lxxii. 18, Ixxxix. 52, evi. 48, and the Song of Zacharias, Lk. i. 68. ' The " blessing " of God by men is no mere jubilant worship, but an intelligent recognition of His abiding goodness as made known in His past or present acts. The use of the same word, whether in Hebrew or in Greek, for what is called the "blessing" of God by man and for what is called the "blessing" of man by God is probably founded on a sense of the essentially responsive nature of such ' ' blessing " as man can Bend on high.' (H. loc. cit. p. 28b.) So here, ei)Ao77jrds...6 eAXoyrjiras ; cf. 1 Chron. xxix. 10. 6 8eos Kal ira.Tt)p, ' He who is at once God and Father ' of our Lord. For the constr. 6 Bcbs tou Kvpiov see v. 17 ; for the combination cf. Jn xx. 17 ; 2 Cor. i. 3, xi. 31 ; 1 Pet. i. 3 j Col. i. 3 ; Eom. xv. 6. ' To Jews and Greeks alike the idea expressed by the name God would be more comprehensive than the idea expressed by the name Father : summing up all such subordinate ideas as those of Maker and Ruler, it would suggest God's relation to the universe and all its constituent parts, not to that part alone which is capable of sonship. Now the revelation of Fatherhood which was given in the Son of God was assuredly not meant to supersede the more universal name. He whom men had securely learned to know as their Father did not cease to be their God, or to be the God of the world of which they formed a part and in which they moved ; and this relation was a primary and fundamental one, independent of the intrusion of evil. 1 4] NOTES 15 It is therefore difficult to see how either relation could have been absent from a Perfect Manhood.' (H. loc. cit. p. 29 b.) tov Kvpiov ijjjuov Tqo-ov XpurTov. See on v. 2. tv\oY>]o-as. The relation of God to the whole creation from the first (Gen. i. 28) is marked by blessing. But the main thought of the whole section is so deeply coloured by the analogy between the present position of the ' Israel of God ' and that of the ancient Israel that there can be no doubt that the chief source of St Paul's language is to be found in ' the Blessing of Abraham ' (Gen. xii. 2 f., xxii. 17) whioh the Gentiles were to inherit ; cf. Gal. iii. 8, 14. The aorist, as in ii. 5 f., refers probably to the time of admission to the Covenant. iv, 'with.' This instrumental use is not a Semitism. See Moulton, Prol. pp. 61, 103, on the evidenoe of the papyri. irdo-rj evAoyta irv€vu.aTiK-jj, 'every kind of spiritual blessing.' St Paul has just prayed that they might receive the characteristic blessings of the New Covenant, ' grace ' and ' peace.' His outburst of gratitude marks that not 'grace' and 'peace' only, but every other spiritual blessing, is already theirs. He selects wisdom and prudence for special mention in v. 8. irvevp.aTiKiJ, included in and springing from the gift of the Spirit which they had received (v. 13). Contrast the temporal and material blessings characteristic of the old dispensation. ev tois eirovpavfois. Phrase peculiar to this Epistle. It occurs v. 20, ii. 6, iii. 10, vi. 12. It denotes the home of the Eisen and Ascended Lord (v. 20) which is now the true sphere of action for the Christian (ii. 6), whose life in consequence is in continuous relation to spiritual forces both of good (iii. 10) and evil (vi. 12). See Intr. pp. xlviii — Iii ; cf. Jn xiv. 2 ; cf . xii. 26. ev XpurnS. This pregnant phrase conditions both the giving and the receiving of the blessing. On the one side as God was in Christ reconciling the world unto Himself (2 Cor. v. 19), and as Christ Jesus became to us wisdom from God, both righteousness and sanctification and redemption (1 Cor. i. 30), so this blessing comes to us from God ' in Christ.' It is all included in the gift of Christ. On the other hand it is only as we are ourselves personally united with Christ, alive in Him, that we can enjoy any part of the blessing. See Intr. pp. Ixii — lxxvi. 4. Kaflws egeX^aro lipids ev avTiy. This blessing corresponds both in its character and in the manner of bestowing it to an antecedent ' choosing of us in Him ' which was involved from the beginning in the creative purpose of God, and so preceded the first step towards its realization. 1 6 EPHESIANS [1 4— On Election see H. on 1 Pet. i. 1. God's method of working out His widest purposes by chosen instruments had been illustrated by the whole course of His dealings with Israel. The nation as a whole had been taught to regard itself as chosen out from all other nations to be the instrument of God's blessing to them. Within the nation again God had raised up from time to time chosen men, notably David, to be His instruments in guiding and governing their brethren. The thought of God's choice is constantly associated with the prophetio vision of the Servant of the Lord, Is. xii. 8, &c. And St Paul himself must have been led from the very beginning of his Christian life to meditate on the mysteries involved in this revealed method of the Divine working. See Acts ix. 15. He would therefore know from within the strength that comes into a life which God has knit to Himself and admitted to a definite share in the working out of His Eternal purpose. Thackeray (St Paul and Jewish Thought, pp. 250 f.) calls attention to the prominence of the thought of Election in the Book of Similitudes, Enoch, chaps. 37 — 71. irpb KaTaftoXTJs koo-u.ov (cf. Enoch xlviii. 6 f., and H. on 1 Pet. i. 20). The choice is no after-thought. Speaking of the Divine acts, as we are bound to speak, in the language of time, the plan of Creation preceded its execution. elvai i]|nas d-ytovs Kal du., ' whereby He filled us with grace as included " in " His Beloved. ' ris by attraction for j; or iv ij found in DGvg. exapCrwo-ev. See E., pp. 226 ff. and W. in loc. The word occurs three times elsewhere in the Greek Bible, Ecclus xviii. 17 ; Ps. xvii. 26 Sym. ; Lk. i. 28. In both O.T. passages it is used of persons who have been endued with grace and act graciously. In Luke it is used as here of one who has ' found grace' with God and whom God has filled with grace, ev ru tj'ya-jrTiue'vw. LXX. for Jeshurun, Deut. xxxiii. 5. On ' The Beloved as a Messianic Title ' see E., pp. 229 ff. Cf. ayairri- rbs, Mt. iii. 17, xii. 18, xvii. 5, and parallels. Special stress is laid in St John on the love of the Father for the Son, iii. 35, x. 17, xv. 9, xvii. 23 f., 26. In xvii. 23, 26 His disciples are drawn up, as here, into the circle of this love. The word is chosen rather than Xpior£ to bring out the idea of x&Pls- God can be ' gracious ' to us without let or limit because we are members of the Son on whom He lavishes the whole wealth of His love. Cf. Col. i. 13, jj,eriirrrjirev els rrjv flairiXelav roO vlov rrjs aydrrrjs avrov. 7. iv a> ?x°K,tv k.t.X. Cf. Col. i. 14. 'In whom we "have and hold " our deliverance by means of His blood, that is, the forgiveness of our transgressions.' Here first in the Epistle we find ourselves confronted, though but for a moment, with the fact of sin. ev u>. Once more ' as incorporate in whom.' Cf. Eom. iii. 24 and Du Bose, Gospel according to St Paul, pp. 84 ff. ex0!"", cf- "¦ 18> iii. 12. The word implies, as in Eom. v. 1, dpijvrjv £xal>-cv, more than bare possession. See J. H. Moulton, Proleg., p. 110. Cf. Mt. xii. 12. tt)v diroXvTptoo-iv. See esp. H. on 1 Pet. i. 19, W. on Hebr. ix. 15. Used here, as in Eom. iii. 24, Col. i. 14, of a present deliverance. In i. 14, iv. 30 the deliverance is future. The word properly means 1 7] NOTES 19 deliverance from bondage on payment of a ransom. Sometimes, however, as in Hebr. xi. 35, and often in the Psalms in the case of the simple verb Xvrpovo-Bai, the fact of deliverance irrespective of the method by whioh it is effeoted seems alone prominent. In 1 Pet. i. 18 f. the language shows that the writer was conscious, perhaps remembering Mk x. 45 (Aiirpoc avrl iroXXQv), of the metaphor implied in the word, and it is possible that St Paul's d\ct roB a'iimros here may be due to the same cause, but apart from the phrase rrjs iv Xp. 'I. in Eom. iii. 24, whioh is further defined by reference to a power of propitiation residing iv rip aXjmn, he nowhere else gives any hint of the method of deliverance. He is chiefly interested, as here and in Col. i. 14, Eom. iii. 24 and Tit. ii. 14 (cf. Ps. cxxx. 8), in emphasizing the fact that it is a deliverance from the guilt and power of sin. A question has been raised why St Paul, here as in the Colossians, seems to go out of his way to introduce the thought of redemption and supply a definition of it? It has been pointed out that redemption is the one thought which all the forms of Gnosticism adopted from Christianity, and it has been suggested that St Paul's words are directed against some form of incipient Gnosticism. Neither here nor in his use of what became later the still more definitely technical term rrX-qpaiia is this inference necessary. The thoughts of redemption and forgiveness were, a3 Eom. iii. 24 shows, so closely connected in the mind of St Paul with the thought of the grace of God to sinful man that no further justification of the refer ence is required by the context, and, if there is any polemic force in the definition, it may be more fruitfully sought for in relation to current Jewish conceptions of the nature of the deliverance which God had in store for His Israel, cf. Lk. ii. 38. Sid toC al'(iaTos. See Additional Note, dia tov atjiaros abrov, so. roD ijyairijfjiivov ; cf. Acts xx. 28, ttjv $kkX. r. 6. rjv rrepieiroirjaaTo did. rov aljiaros rov ISlov, esp. if vlov has dropped out after ISlov. This parallel suggests that the Blood may be here regarded as the cost of our deliverance as it is expressly in 1 Pet. i. 19 and Apoc. i. 5, v. 9. But as the article is not repeated (cf. Eom. iii. 24 and see Winer- Moulton, 171 f., but ct. Blass, p. 159) before dia r. al. the phrase may be taken with lx0)"6" rather than with airoXirpaaiv , i.e. ' the Blood ' is regarded as directly affecting our power to lay hold on the deliverance, cf. 1 Jn i. 7. The" phrase that follows shows that St Paul is thinking here of our emancipation from sin rather than of the right over us which God acquired by the price He paid. Both thoughts are combined in Ps. lxxiv. (lxxiii.) 2, 'purchased and redeemed,' Acts xx. 28. Cf. v. 14 and Acts xx. 28. B2 20 EPHESIANS [1 7— Tt]v aeo-iv tov TTapairTa)p.aTpovi]o-ei, 'in all wisdom and prudence.' In Col. i. 9 the corresponding phrase is eV rrdo-n troipia Kal avvioci rrvev- jxariKrj, where see L. o-oip£a on the one side describes an attribute of God's working as approving itself absolutely in its aim and method to man's judgement. So Eom. xi. 33 ; Eph. iii. 10 ; cf . Lk. vii. 35. On the other side, as here and in Col. i. 9, &o., it appears as a power imparted to man whereby he attains an insight into God's purpose and plan. St Paul deals with it most fully in 1 Cor. and Col. Else where it is most prominent in St James. It recurs in a prominent place in St Paul's prayer for his correspondents in i. 17. It is a word of considerable importance in the history of the relation between Greek and Jewish thought. See H., Judaistic Christianity, p. 129. To the Jew the thoughts connected with it were primarily religious and practical, to the Greek they were metaphysical and speculative. The two currents met in cent. 1 a.d. when the main interest in Greek 1 9] NOTES 21 Philosophy was ethioal. pdvT|o-is, ' prudence ' (spiritual common- sense shown in adapting means to the revealed end, of. Lk. xvi. 8), is conoerned with the application of the principles apprehended by aoipla to particular problems in daily life, fypbvrjais occurs most frequently in the Greek Bible in the 'Wisdom' literature, esp. Proverbs, Ecclus, Wisdom, and in the account of Solomon's wisdom in 3 Kings. o-o0(o and tppbvrjo-is are combined in 3 Kings iv. 25 ; Prov. i. 2, viii. 1, x. 23. 9. -yvtopCo-as i)\iXv k.t.X., ' by makiDg known to us the secret of His will.' The communication of this knowledge of the ultimate purpose of God, as a consequence of the favour that God has towards us, is the root from which the faculties of 'wisdom' and 'prudence' are developed in us. In Col. i. 9, conversely, our power to discern God's will in its application to our own lives grows with our growth in wisdom and all spiritual understanding, yvuipl^a is constantly connected with the declaration of hidden truths. See iii. 3, vi. 19 ; Eom. xvi. 26, &c. to p.vo-rijpiov tov SeXifuaTos ovtov. God's purpose for the world was the secret that He shared with His chosen. It is stated here in its widest scope. It is nothing less than the establishment or re-estab lishment of the whole creation in perfect harmony in the Christ. Cf. Eom. xi. 36. So in Eom. xvi. 25. The first step towards that goal was taken when God's covenant was seen to include the Gentiles, Eph. iii. 2, 4. The knowledge of this stage in the development of God's plan and its relation to the end was the special revelation entrusted to St Paul. In its relation to the Gentiles it has a double aspect. On the one hand the Gentiles are revealed to the Jews in their true light as members of the one body in Christ, Eph. iii. 4, 6 ; cf. Lk. ii. 32. On the other their own eyes are opened to see ' Christ in them, the hope of glory,' Col. i. 27. In relation to the Jews the first effect of this extension of the circle of God's chosen seemed disastrous. A part, and a large part, of Israel was shut out. But the revelation granted to St Paul contained a solution of this difficulty also, Eom. xi. 25. Their exclusion was only temporary with a view to the ultimate all-inclusive triumph of the mercy and the wisdom of God. The key to the whole revelation lay in the true apprehension of the person of Christ. So St Paul speaks of Him as rb nv ' as being throughout the course of our national history members of the Christ.' ev as in iv Xpiorip, v. 3, and the kindred phrases throughout the passage. Ct. the Gentile state before the Gospel came to them (ii. 12). The object or ground of hope is expressed by els 2 Cor. i. 10 ; 1 Pet. iii. 5 ; or by iirl with ace. 1 Tim. v. 5 ; 1 Pet. i. 13, or with dat. I Tim. iv. 10, vi. 17. iv in 1 Cor. xv. 19 ; Phil. ii. 19, is best taken as here. The ' Golden Age ' of the Israelites lay continually ahead of them. They are marked out in consequence among the nations of the world by their hopefulness. This hope was justified and handed on to the Christian Church, quickened and intensified by the Eesurrection of Jesus Christ from the dead ; cf. 1 Pet. i. 3 ; Eph. i. 18. ru XP10"™?- ^he presence of the article (ct. iv Xp., v. 3) sug gests that St Paul is thinking of the Christ and His members as constituting a living whole as in 1 Cor. xii. 12. See Additional Note. els eVaivov 8ofjr|s avTov. Cf. v. 6. 13. ev (i Kal vuets a.Kovo-avTes...ev u> Kal iria-retSo-avTes eo-cj>pa- Y£o-8t)Te. St Paul marks three distinct stages by which the Gentiles 26 EPHESIANS [1 13— passed into their assured position in Christ, hearing, believing, and being sealed. But these stages, though distinct, are organically connected, and the whole process is oonceived aB taking place 'in Him.' This is most easily seen in connexion with the 'sealing' which, as in the case of Our Lord at His Baptism (Jn vi. 27), and of the disciples on the Day of Pentecost (Acts xi. 17), and of the house hold of CorneliuB (Acts x. 44, xv. 8), was at once the Divine attestation of a spiritual fact already revealed and appropriated and the means by whioh the recipient was empowered to live up to the truth he had heard and believed. aKovo-avres k.t.X. 'Hearing,' according to Eomans x. 14 — 17, necessarily precedes ' believing.' It means giving heed to a message coming from Christ. tov Xoyov ttjs aXi]8e£as, to evayyeXiov ttjs o-pay(o-6T|Te t$ irvevu.aTi ri^s eirayyeXCas to ayCif. In O.T. the Spirit of God came on men who had a special work for God to do as Judges (Ju. iii. 10, &c), Kings (1 Sam. xvi. 13) or Prophets (Nu. xi. 29). And as the thought of the Messianic age grew in the minds of the later prophets a promise was given not only, that the Spirit should rest on the Messiah (Is. xi. 2) and on the Servant of the Lord (Is. xiii. 1, lxi. 1), but also on the whole people of God (Joel ii. 28 ; Is. xliv. 3 ; Ezek. xxxvi. 27). In the Gospels the fulfilment of the first part of this promise was the sign by whioh the Baptist was to recognize ' the Mightier than he ' who (Jn i. 33) would be able to baptize others with the same Holy Spirit that had come to rest upon Himself. And our Lord before His Ascension declared that the time for this Baptism was at hand (Lk. xxiv. 49; Ac. i. 8; cf. Jn xiv. 26). The fulfilment of the promise began on the day of Pentecost, and was accompanied 1 14] NOTES 21 by extraordinary signs, esp. speaking with tongues (Ao. ii. 33). Similar signs attended the outpouring of the Spirit on a new class of hearers or in a new region, e.g. Ao. viii. 15 ff., x. 47, xix. 2. These mani festations of miraoulous power were, as St Paul points out in 1 Cor. , only part and not the deepest or most abiding effect of the gift of the Spirit. But they were regarded, taken in conjunction with the deeper evidence of spiritual conversions (1 Th. i. 9), as tokens of the Divine approval of the different stages in the missionary activity of the Apostles. See esp. Acts xi. 17, xiv. 27, xv. 12 ; Gal. ii. 8, iii. 5 ; 1 Th. i. 5 ; 2 Cor. xii. 12. So the gift of the Spirit to his converts became for St Paul ' a seal ' of his own apostleship (1 Cor. ix. 2) and an assurance of their election (1 Th. i. 4 f.). It was natural therefore to regard the gift of the Spirit as a seal set by God on the Gentiles to mark them out as belonging to and kept by Him. The figure occurs in iv. 30 and 2 Cor. i. 22. See Additional Note on atppayls. Tip irvevaaTi Ttjs liray^eXCas ra ayCa. Cf. Eom. ix. 8, rb, riicva rijs iirayyeXlas. The genitive is virtually a genitive of apposition. All the blessings, the inheritance, &c, promised by God to His people are included in the gift of the Spirit. No translation can give the full effect of the phrase. It includes, but is not satisfied by, 'The promised Spirit.' eirayyeXCa, cf. ii. 12, iii. 6, is curiously rare in LXX., there being no distinctive word in Hebrew to express the thought. In Ps. Iv. (lvi.) 9 and Amos ix. 6 it appears as a paraphrase or mis translation. 2 Mace. ii. 18 KaBios imjyyeCXaro did tov vbjxov, seems the only instance of the use of the root to express a Divine promise. The thought is common in Deuteronomic passages and in reference to the promise made to David. In the Gospels it occurs only in a word of the Lord in Lk xxiv. 49, 'The promise of the Father,' cf. Acts i. 4, repeated by St Peter at Pentecost, ii. 33. In all these cases it refers directly to the Holy Spirit. St Stephen uses it vii. 17 of the promised land, and it is common in St Paul, both in his speeches and in his letters, of the hope of Israel. It occurs 14 times in this sense in Hebrews. It is used in 2 Pet. of the irapoviria. 14. o eo-riv dppapW ttjs KX-qpovouCas tJC-uv, ' who is the earnest of our inheritance.' The Spirit is the earnest (cf. 2 Cor. i. 22) ; not that the full inheritance can contain anything that is not virtually con tained in the gift of Him, but our capacity to receive is not yet perfected, dppafiiov is strictly ' a deposit on account paid to clinch a bargain.' ttjs KXt|povov.£as T|p.<3v. The Jew and Gentile are both included. In iKXr)pihBrjjj.ev the thought was that God's people were His portion, here His Spirit is ours. 28 EPHESIANS [1 14 els d-iroXvTpwo-iv ttjs Trepi-n-oiTJo-ews, ' with a view to the final deliverance of all that God has made his own.' Cf. iv. 30 eis -fijitpav airoXvTptbtreus. This redemption lies ahead as in Lk. xxi. 28 ; cf. Eom. viii. 23. The sealing with the Spirit looked forward to it as the seal of circumcision did. See Additional Note, p. 130. rfjs irepnroii]0-eii>s, cf. 1 Pet. ii. 9 with the O.T. passages on which that depends, Is. xliii. 21, and Mai. iii. 17; cf. also Acts xx. 28 = Ps. Ixxiv. (lxxv.) 2. It is possible to retain the active sense of ' acquisition ' if we regard the redemption as the act by which God finally establishes His hold over His people, making them in the fullest sense His own. The relationship, however, is already established (cf. iKXrjpiiiBiip,ev), and it is simpler to take irepnrolrjaisa,s representing H?3P, the peculiar treasure already purchased. W. suggests that the whole Creation, as included in the circle of Christ's redemption, constitutes the peculiar treasure here. There is no doubt that in St Paul's view the whole universe is to share ultimately in the coming restoration. But the term itself suggests thoughts belonging to the period of ' the election ' and ' the first-fruit ' rather than to the final harmony. , els eiraivov ttjs 86£t]s ovtov, vv. 6, 12. The glory hitherto spoken of belongs to the present. It shines out in the grace which God is even now bestowing on His chosen (v. 6) and the fulfilment of the hopes of His ancient people (v. 12), Lk. ii. 32. The glory here is that to be manifested in the consummated redemption at the Parousia, Eom. viii. 21. The whole sentence is now before us. It is not really obscure. Only our imaginations find it difficult to rise into the heavenly regions whither St Paul would raise us that he may show ub the vision of the truth as it has been made known to him. His language also, moulded by the experience of God's people through a thousand years of patient discipline, is strange and unfamiliar. There is, however, no doubt as to his main purpose. He is pouring out his soul in praise to God, as point after point in the blessedness of those who are in Christ stands out clear before him. He is con templating their position in the light of its relation to God's universe in the whole course of its development. The starting point lies behind the creation ; the goal is its consummation in the fulness of the times. The race of man, nay, all things in heaven and earth are included in the scope of his vision, as he sets forth stage after stage of the whole counsel of God.' At the heart of his vision, the hidden but most firmly grasped secret of the whole development is God Himself, working from eternity to eternity, not at random, but according to a fixed and definite plan ; not mechanically nor heart- 1 14] NOTES 29 lessly like an impersonal Law, but of 'choice' and of love ; nor again at an infinite distance from the work of His hands, as though His part in His creation was over once for all, and we might think of Him as ' elsewhere at other work,' but in present immanent power making all things work from moment to moment in accordance with His plan. And what is the plan ? We can judge it only by its goal — ' to sum up all things,' to bring each element of the universe into its true unity and order in its appointed place in His Christ. In the light of this end we can in some measure understand such of the means by which it is to be attained as have been as yet made known to us. As all are to be, so some have already been, united and restored in their true allegiance to their Head. All the blessings foreshadowed under the old Dispensation have been substantiated in a Society, which has taken the place of the old Israel, and member ship in which is now thrown open to all men. Any man may now attain to the freedom and the dignity of a full-grown son of God, and enter in part on his inheritance here and now. Each one as he attains to this position is taught that he has not himself to thank for the blessings by which he is surrounded. Each blessing is rooted deep out of sight in the eternal Will of God. But he is not in conse quence absolved from all effort. The knowledge is given to enable him to strive with quickened intelligence and unfaltering devotion to realize the gracious purpose of the Will which has been made known to him ' that he may appear holy and without blame in God's sight in love.' And if he should wish to know the ground of this assurance, that it is indeed God's Will for him that he should aspire to no lower a position than this, and that power is at hand to enable him to attain to it, the one answer to all his questions is contained in two words, ' in Christ. ' Christ is at once the beginning and the end of the creation ; the original plan was formed in Him, and in Him it must be consummated. He is at onoe the way by which the Father comes into touch with us to quicken and bless us with His Spirit, and the way by which we on our part draw near to the Father. In Him God fore-ordained, and chose, and blessed, and ' graced ' us. In Him we find deliverance from our sins. In Him God's ancient people knew that God had at last come to claim them as His portion, and learnt to recognize in Him the hidden source of their age-long hope. In Him His new people find the inspiration of the faith which had been sealed by the bestowal in Him of the Holy Spirit of promise. What wonder that the issue should be praise? If we ask further who is this Christ that He should be able thus to link God to man and man to God, St Paul does not here turn aside to tell us. Elsewhere, 30 EPHESIANS [1 14— especially in the closely kindred Epistle to the Colossians, the lesson which he had to teach followed directly from a right understanding of the Person of Christ, and that doctrine therefore stands in the fore front. Here the teaching so given is presupposed, and our attention is concentrated on the practical consequences of that doctrine, as it helps to explain the position and the privileges of the Christian Church. CHAPTER I, verse 15, to CHAPTER II., verse 10. i. IB. Kal rr> els N*ABP 33 ( = 17) boh Orig CyrJ Hier AugJ. Kal rty dydirrjv els D*G (cf. Col. i. 4). Kal rrjv dydirrjv rijv els H'D" al latt (vt vg) syrr (vg hcl) Chrys Theod-mops1"'. i. 20. ivijpyijirev NDG &o. e'vqpyrjKev AB. 11. 6. ev before rip XP">T¥ B 33 ( = 17) al pauc boh am Chrys Victorin Ambst. oS inserted before xdpiri DG Victorin Ambst al. ii. 8. aiiroD xdpiri oeouajxivoi iajiiv D*d syr vg. i. 15 — ii. 10. Thanksgiving; passing into Pbayeb fob Spiritual Insight. This section corresponds to the section of thanksgiving which in all St Paul's Epistles except Gal., 1 Tim. and Tit. follows directly after the salutation. Such a section (see E.'s Excursus, pp. 275 ff.) is often found in the familiar correspondence of the time as evidenced by the Egyptian papyri. In St Paul the delicate adaptation of the subjects chosen for thanksgiving to the circumstances of the persons whom he is addressing shows that his language is as far removed as possible from the formal and- the conventional. In his letters the section helps to prepare the way for the teaching and even for the reproof that is to follow by its generous recognition of all that is best in his correspondents, and by bringing the whole of his communi cation with them from the first into the realized presence of God. 15. Aid tovto. Because this is our true Christian position. dKovo-as. Cf. Col. i. 4, 9, and (virtually) Eom. i. 8. This language would be unnatural if the letter were exclusively addressed to the Ephesians. There is nothing corresponding to it in the letters to the Churches of his own founding. Philemon v. 5 axoiuv (cf. 3 Ju 4) 1 17] NOTES 31 = as I continue to hear. Philemon was an old friend. The news had most probably been brought by Epaphras. See Intr. p. lxxvii. tt)v Ka8' vuds. In the light of fresh evidence from papyri this is best taken as a periphrasis for bjiS>v. ev Tip KvpCip 'Iijo-ov. Cf. on v. 1. This faith is theirs as alive to God in Jesus acknowledged as their Lord. In Phm 5 els rbv Kbpiov 'Irjaovv, the Lord Jesus is the objeot of their faith. Kal tijv els irdvTas tovs dyious. If this is the true reading it must describe the faith as reaching out in its effect to all the saints, e.g. by leading to the recognition of the bond of spiritual brotherhood by which we are linked to one another in Christ. This is however an extremely diffioult construction which has no real parallel in N.T. In Phm. 5 the presence of iydirijv makes all the difference, els is found with dydirij in the closely parallel phrase Col. i. 4 ; and also in 2 Cor. ii. 4 ; 1 Pet. iv. 8 ; cf. 1 Th. iii. 12 ; 2 Th. i. 3. Other passages to which H. (W.H. Ap. in loc.) refers, Tit. iii. 15 ; Gal. v. 6; Eph. iii. 17, are valuable as showing that faith and love are combined naturally in all Christian activity both towards God and towards man (cf. vi. 23 ; 1 Th. v. 8 ; 1 Tim. i. 14 ; 2 Tim. i. 13), but they only make the absence of a specific reference to love here the less natural. It seems therefore that the true reading must be sought here in the Versions which with one voioe insert ' love.' The form that this reading takes in the best Greek MSS. that contain it is in DG Kal ttjv aydirijv els irdvras. It is tempting, however, to suggest that the original reading was without the article before dydirrjv. The whole sentence would then run rtjv KaB' b/ids irlanv iv rip xvplip 'lijaov koi d7d7r)j!< els -irdvras robs aylovs, the thought being that the faith and the love were both characteristic of the 'Ephesians,' and enjoyed in the Lord Jesus, and directed towards all the saints. The reading k&ithn would then be a very early corruption of K.&r&TTHN owing to a misreading of the contraction for kai. Cf. Hort'sconj. on Eom.iv. 12. els irdvTas rois d-yfovs. Cf. (with Whitaker) iii. 18, vi. 18. The faith or the love (or the faith and the love) of these Gentile Christians was a link uniting them with the whole Body consisting of Jew and Gentile. 16. evxapio-TOV. As E. points out (p. 279 note), fresh illustrations of this use of the word as of jivelav iroioi/xevos are to be found in the papyri. 17. iva. See Moulton, Proleg. p. 206. 6 8eos tov Kvptov t](uov 'I. X. Cf. on v. 3. 6 iranjp Tijs 86£t|S. The Father from whom comes every mani festation of the Divine presence in the world, whether in the history 32 EPHESIANS [1 17 — of Israel, in ' the face of Jesus Christ,' or in the Church here and hereafter. Cf. 6 irariip twv olKnpu.Qv, 2 Cor. i. 3 ; 6 irariip rCiv tpiirruv, Ja. i. 17. See Additional Note. 8u>-[) subj., not Siprj opt. See Moulton, Proleg. pp. 193 f. St Paul prays that power may come upon them from God, thus fully revealed through our Lord Jesus Christ, to give them moral and spiritual discernment, and to draw away the veils that hide the truth from the self-indulgent (iv. 17) and the self-sufficient (Mt. xi. 25). irvev(ia o-o<|>£as Kal dirOKaXvxJ/ecos. Cf. Eom. xi. 8 irvevjxa Kara- vv£eois, 2 Tim. i. 7 irv..,bvvdu.ews Kal aydir-qs Kal aoitppoviajwv. o-ocj>Cas, see on v. 9. diroKaXv>|/ews ' unveiling.' Cf. Lk ii. 32 tpQs els diroKd- Xwpiv i$vHv. ' The veil that is spread over all nations ' (Is. xxv. 7) needs to be taken away both that they may be seen in their true nature and that they may see the truth themselves ; cf. 2 Cor. iii. 15. ev eiriyvwo-ei avTov. iirlyvaais differs from 7PW0-1S (see E. 's Excursus) rather in clearness of definition than in fulness or completeness of content. Like iiriyivwaKeiv it is specially appropriate in oases where the truth is present under a veil and is recognized in spite of the disguise. So here. The power for whioh St Paul prays developes in men as they learn to recognize the tokens of God's presence in them and about them. 18. irecJKOTio-u.e'vovs. Agreeing with 6/xiv by a not uncommon irregularity, cf. Acts xv. 22. The condition out of which they have been delivered is regarded as ' darkness,' cf. v. 8, iv. 18 : of . tpariaBivras Heb. vi. 4, x. 32, and the use of tpariajibs of Baptism. rovs o<|>6a\u.ovs ttjs KapSCas vurav. For the construction cf. 1 Tim. vi. 5. ttjs KapSCas : the organ of spiritual vision (Mt. v. 8, cf. vi. 23), as of faith (Eom. x. 10), ' darkened' by idolatry (Eom. i. 21), and by sensuality (Eph. iv. 18), miserliness, the evil eye (Mt. vi. 23), hate (1 Jn ii. 11). els to dSevai vads k.t.X. The leading words in the threefold vision whioh will open before their enlightened eyes are all echoes of thoughts that found expression in the opening paragraph. St Paul is praying that the Gentile converts may realize the different elements in the new position into which they have been introduced which have the power to work a moral transformation. il eXirls tijs KXijo-eios. Hope was the birthright of Israel (v. 12). It was unknown to the heathen (ii. 12). The common hope is the pledge of the Christian unity in body and spirit (iv. 4). So in Col. i. 4 love to all the saints is grounded on hope, and in Col. i. 27 the Gospel to the Gentiles is summed up in the phrase Xpiarbs iv bjuv ij iXirls rijs S6£rjs : cf. 1 Pet. i. 3. 1 20] NOTES 33 ttjs KXrjo-eois avTov. This hope is due to the faot that God Himself has called them to take their place among His people. Cf. iv. 1, 4 ; Eom. ix. 24 ; 1 Pet. i. 15. So in Eom. viii. 30. God's call is the first stage in the manifestation on earth of His eternal election and is closely linked with justification and glory. t£s o ttXovtos Tijs Bofns ttjs KXupovoaias avTov Iv tois dyCds. Cf. v. 11 iv tp Kal iKXripmBijuev , and rrjs trepiiroirjaeas v. 14. The call of God which had come to them gave them a place here and now in God's inheritance, as that inheritance is constituted by the saints. As possessed by Him the saints behold and radiate His glory. Through them men grow conscious of the presence of God in the world. How inexhaustible then must be the resources at their disposal 1 With 6 irXouros cf. iii. 8, 16. We may perhaps compare 2 Th. i. 10 iv5o£aoBijvai iv rois dytois. 19. Kal t£ to vireppdXXov p.eye8os k.t.X. For the realization of this hope and the manifestation of this glory we need the constant support of a power not our own. This, too, is supplied with an abundance sufficient to overwhelm all opposing forces. els T||ids rovs iriorevovTas. This power operates upon and has ' free play ' in us who believe, our faith opening the channels along which the current can flow (ct. Mt. xiii. 58), and being at the same time created by the Divine force liberated by the Eesurrection. Kara tt|v e'vepYeiav tov KpaTOvs ttjs to-xv'os avrov. lo*xvs 'strength' as contrasted with ' weakness,' Kpdros 'effective power' overmastering opposition, evepyeia 'power in action' as contrasted with power latent. The phrase qualifies both juiyeBos and 7ri. This need not mean more than that God's power was seen in operation in the case of the Christ, but (see Additional Note, p. 128) it is at least possible that, as in Gal. iii. 5, ivepywv dvvdfieis iv vjuv means ' sets miraculous power" to work in you,' i.e. makes you centres of spiritual force, so here rjv sc. ivipyeiav ivrjpyijKev iv rip xpL(tTQ means that God has made the Christ the centre of spiritual force for the universe. The tense of ivripyrjKev suggests that the effects of the operation are felt in the present. e'v Tip xpi°"T<{>. The article suggests that the Christ is regarded as throughout one with His members, cf. on v. 10. bph. O 34 ' EPHESIANS [1 20— e-yefpas. See H. on 1 Pet. i. 21, where bb%av abrip dbvra connects the thoughts of Eesurrection and Ascension as here and in ii. 6. Ka6Co-as e'v Seijia ovtov. Cf. Ps. ex. 1 KdBov iK Se^iibv jiov. Our Lord's quotation of this Psalm (Mt. xxii, 44 and parallels) is taken up by St Peter on the day of Pentecost, Acts ii. 34. St Paul refers to it also in Eom. viii. 34 ; Col. iii. 1. It supplies, with v. 4 of the same Psalm, one of the main themes of the Epistle to the Hebrews, i. 3, viii. 1, x. 12, xii. 2. The only other allusion to it is in 1 Pet. iii. 22. ev Seijid. In LXX. and in express quotations in N.T. (Mt. xxii. 44, &a. ; Acts ii. 25 ; Heb. i. 13) the phrase is ix de^i&v. With iv cp. Apoc. iii. 21 KaBlaai...iv r

aXT|V. With this use of tdoiKev cf. iv. 11. KetpaX-rjv, ' Head ' = ' Chief.' The figure is common in Hebrew, though not in Greek. See H., Proleg. to Eph., pp. 132 f. Cf. iv. 15 ; 1 Cor. xi. 3 ; Col. i. 18, ii. 10. Ttj eKKX-r|o-ia, iii. 10, 21, v. 23 ff. See H., Christian Ecclesia, p. 138 ff., for the steps by which this conception of a single Universal Ecclesia was attained. 23. tJtis eo-rlv rd o-up.a avTov, iv. 16 ; Col. i. 18. This figure is used of the single local Ecclesia, 1 Cor. xii. 12 ; Eom. xii. 5. See H., u. s., p. 161. to TrXTJpup.a tov to iravra iv irao-iv irXupovuevov, ' the fulfilment (perfect expression) of Him who is being fulfilled (perfectly expressed) in respect of every thing in all things or persons.' On irXTJpuua see Additional Note. TrX-r|povu.evov : this must, as E. shows, be taken as a passive. The fact that Origen and Chrysostom took it so without hesitation is a clear proof that they found nothing to stumble at in the construction of to, irdvra on that hypothesis, rd irdvTa, adverbial as in iv. 15. It does not here, as in v. 11, =the universe, ev irdo-iv : the parallel passages (1 Cor. xii. 6, xv. 28 ; Col. iii. 11) show that this part of the phrase preserves its full force. It is not a mere reduplication of to 7riii'ra. It is not easy to say whether it is mase. , as in iv. 6, or neut., as in vi. 16. Perhaps Bengel's is the best solution, neutrum masculini potestatem includens. ii. 1. Kal vp.ds 6'vTas vexpois k.t.X. The sentence is broken off to be resumed again, v. 5, in a phrase Kal ovras rjixas veKpobs rois irapairTtb- jiaaiv, in which the Jews are put on the same level as the Gentile Christians and the verb which was in St Paul's mind when he began the sentence is at last expressed. The Epistle is peculiarly full on the state of the heathen before the Gospel. The figure of death to describe the present consequences of sin and the present condition of the unrepentant sinner is found in Eom. vi. 13, vii. 10, and most vividly in Eom. vii. 24. It is found in words of the LordMt. yiii. 22 = Lk. ix. C2 36 EPHESIANS [2 1— 60 ; Lk. xv. 24, 32 ; Jn v. 24 f. ; cf. Eev. iii. 1. It recurs naturally here and in v. 14 ; Col. ii. 13 ; Eom. vi. 11 — 13, where the context suggests a close connexion between our Lord's triumph over death and our own deliverance from the power of sin. It is implied in 1 Pet. i. 3 dvayevvijaas. tois Trapairn6|iao-iv. Cf. on i. 7. Even the Gentiles siuned against light, Eom. ii. 15. 2. ev ats iroTe irepieiraTTJo-aTe. Cf. v. 3. ev, ' on the road marked out by.' Cf. 2 Cor. iv. 2 ; Col. iv. 5 ; 2 Jn 4, 6 ; cf. Lk. i. 17. See also v. 10. KaTa tov alwva tov koo-|iov tovtov k.t. X. The deliverance effected for us in Christ is not merely from a state of individual death, it is from an evil environment and from the grip of an evil power which keeps us in a common slavery. KaTa rov alwva tov Koo-p-ov tovtov, ' according to the age of this world.' This phrase describes the old evil environment. Sometimes St Paul speaks of it simply as ' this age.' As in Eom. xii. 2, where he warns us against the power which a non-Christian public opinion still possesses to mould our acts and words after its own fashion, and in Gal. i. 4, where he is speaking of the power from which we have at least potentially been delivered. In the Epistles this use of aluv is confined to the Pauline Epistles. It is found also in Lk. xvi. 8, xx. 34 ; cf. Mt. xiii. 22 and parallels. In 1 Cor. iii. 19 we find 6 Kbajios ovros which occurs elsewhere only in St John, e.g. xii. 31. It suggests the thought of society organized in independence of God. Kara tov dpxovTa ttJs eijovo-Cas tov aepos. This worldly environment is regarded as being in subjection to a spiritual head. Cf. Acts xxvi. 18 ; Col. i. 13. ttjs i|ovo-£as tov aepos. This has been taken (see Abbott in loc.) to mean ' the power ' or ' powers ' whose seat is in the air, -h ifrvala being used as in i. 21, iii. 10, vi. 12 of the person exercising the dominion. This would have the advantage of supplying a natural apposition for rou irvevjiaros. It is, however, possible that -ij i^ovala expresses simply ' the sphere of influence,' as e.g. Lk. xxiii. 7 iK rrjs i£ovalas "HpipSov. The air in The Ascension of Isaiah is the special seat of Beliar, the ruler of this world, iv. 2, vi. 13, vii. 9, x. 29. These passages are all in the part ascribed by Charles to a Christian writer : but there seems no reason to regard them as dependent on St Paul. The passage quoted from Test. Benj. iii. 4 inrb rov depiov irvei/iaros rov BeXtap appears in some texts (see Charles) without the critical word depiov. The variant, however, whencesoever derived, illustrates the 2 3] NOTES 37 prevalence of the same conception of the lower air as the special seat of Satanic and demonic influence. tov TrvevuaTos. In striot grammar tbis is in apposition to rrjs igovolas rov dipos and dependent on rbv dpxovra. This would imply a gradation of rank in the Satanic kingdom, which might be illustrated by the relation between the Dragon and the two Beasts in Apoc. xiii. , and more remotely by Mk iii. 22 ff. Cf . also the demonology of the Test. XII. Patr. It is, however, quite possible that it is really in apposition to rbv dpxovra. tov vvv evep-yovvTos. Of the activity of spiritual powers of evil here only in the active in N.T. Cf. 2 Th. ii.»9 (car ivipyeiav tov Xarava and the use of ivepyotijievos in cases of ' possession ' in patristic Greek. A close parallel is supplied by Test. XII. Patr., Dan v. 5 Kal us dv diroorijoeode dirb Kvpiov, iv irdarj Kada iropevbp.evoi iroi-rjaere rd pdeXoy- jxara ruv iBvuv iKiropvevovres iv yvvaiQv dvbjiuv Kal ev irda-n irovnpia evepyovvruv ev iifiiv twv irvevjidruv rijs irovrjplas. iv tois viols ttJs direiOias. Cf. v. 6, and riKva viraKorjs, 1 Pet. i. 14, with Hort's note : ' ij dveiBla (the disobedience) is probably intended as a collective term for the moral anarchy of heathenism (compare the analogous collective term rj irXdvrj in Eph. iv. 14 ; 1 Jn iv. 6 ; and probably r) dirdrrj, Eph. iv. 22), "the sons of the disobedience" being opposed to "the sons of the Kingdom" (Mt. viii. 12, xiii. 38). ...Those are called sons or children of an impersonal object, who draw from it the impulses or principles which mould their lives from within, and who are as it were its visible representatives and exponents to others in their acts and speech.' 3. ev ots Kal ijueis irdvres dveo-rpdipTipiv irore. The Jews, in spite of their outward separation from the ' sinners of the Gentiles ' (Gal. ii. 15), were in heart one with them, cf. Eom. iii. 23. ev rats eiri6vp.£ais ttjs o-apKos rjuuv. Cf. 1 Pet. i. 14, ii. 11 with Hort's notes : ' The flesh according to St Paul includes far more than sensuabty.' It is in fact the self -regarding and self-assertive principle in human nature which claims satisfaction for every appetite or desire without regard to the claims either of God or our neighbour. St Paul regards being ' in the flesh,' i.e. subject to its dominion, as the ' natural state' of man (Eom. vii. 5, viii. 9). Deliverance from the tyranny of the flesh is found only in proportion as a man realizes his union with the Crucified (Gal. v. 24) and so passes under the dominion of the Spirit. This identification with the Crucified is represented in Col. ii. 11 as the reality of which circumcision was the type. iroiovvTes rd fleXTJu-ara. Cf. Acts xiii. 22, ' the varying decisions.' tov Siavoiwv, ' quot homines tot sententiae.' The intellectual 38 EPHESIANS [2 3— faculty needs regeneration, cf. iv. 18 ; Col. i. 21 ; 1 Jn v. 20 ; Gen. viii. 21 7/ Stdvoia t. dvBpuirov iirifieXus eirl rd irovrjpa. Kal -fjueSa re'Kva iicm opyijs. opyij in iv. 31; Col. iii. 8; Ja. i. 19 f . = the wrath of man ; here (cf . Col. iii. 6 and Eph. v. 6) = the wrath of God. This is regarded partly as future, e.g. 1 Th. i. 10 (cf. Mt. iii. 7=Lk. iii. 7), partly as present, see esp. Eom. i. 18 ff. and Jn iii. 36. According to St Paul's argument in Eom. i. — iii. Jew and Gentile alike were btp' djiaprlav, and therefore, to use St John's figure, ' the wrath of God' abode upon them. And it is possible that the phrase 'children of wrath,' like the parallel phrases in Is. x. 6 'The people of My wrath ' ; Jer. vii. 29 ' The generation of His wrath,' implies no more than exposed or liable to the wrath of God. The argument in Eom. i. 18 ff. shows, however, that in St Paul's view this exposure brings with it present consequences. Nor indeed can the attitude of God towards a man be a matter of indifference in the development of his life. Men who have grown up with no thought of God beyond that presented to them by their own guilty consciences cannot fail ' to be moulded by it from within.' It is therefore probable that St Paul uses the phrase rfco bpyrjs, instead e.g. of bir' bpyrjv, in view of this effect on character, the natural consequence of the consciousness of guilt unrelieved by any Gospel of forgiveness. He hastens to show in the next verse that ' wrath ' is not a complete description of the attitude of God even to the sinner. )OTroCT|o-ev [ev] Tip \pitrrw. The various readings here are of great interest and it is hard to decide between them. Either of 2 7] NOTES 39 them might quite easily have given rise to the other, though perhaps the accidental omission of ev after aev would be slightly more probable than its accidental repetition. Intrinsically the difficulty of the phrase ev rip xpicrip might have led to alteration. On the other hand it is possible, though not so likely, that the ev was inserted by assimilation to ev Xpiartp 'Irjaov in v. 6. If ev is retained the aw must refer to the common quickening of all the members together in the Christ, and not to the fact of their sharing individually in His quickening. This sense of the compound seems to be required later in the phrase ' rj|ias. ' By His kindness to us in Christ Jesus.' Christ Jesus is the embodiment of God's loving-kindness to us. xpvfrbriis, a fairly common word in the LXX. Psalms, used Eom. xi. 22, Tit. iii. 4 of the loving-kindness manifested in the salvation of men (cf. H. on 1 Pet. ii. 3). It is ' grace' or ' mercy' in action. 8. ttj ydp \dpirt lore o-«o-ioo-p.eVoi Bid irCo-Teios. Emphasizing the means, as, before, the reality of the salvation. The root of our salva tion lies in the declaration of God's favour to us (cf. on i. 6) arid in the power of the consciousness of that favour over us. Sid it-Co-rews, cf. i. 13, 15, 19 ; faith on man's side is the mouth or hand by which the salvation is appropriated, cf. Eom. iii. 24. Kal tovto ovk ejj vp.tov, 0eov to Swpov. This clause is best taken as parenthetical. Even the faith which is the one element which we contribute to the total result is not self-originated. It is a gift of God. Cf. Donum est Dei diligere Deum. Ipse ut diligeretur dedit, qui non dilectus diligit (Council of Orange) . He inspires us with love by loving us, and with faith by believing in us and showing Himself absolutely worthy of confidence. 9. ovk e| ep7iov. Here the thought reverts to the main idea, the gift of salvation. It is in no sense earned by our conformity to the require ments whether of the Law or the Gospel, cf. Rom. i. — iv. iva u.TJ tis KavxTJo-T)Tat. The exclusion of ' boasting ' is a familiar topic in the earlier Epistles, 1 Cor. i. 31, &c. Here only in Eph. and Col. 10. avrov -yap «rp.ev iro£T)p.a. This raising out of death is virtually a new creation, cf. 2 Cor. v. 16 f. The New Israel as the Old is God's workmanship, Is. xliii. 1, 21, xliv. 2, 21. KTio-8eVres. Cf. iv. 24, ii. 15 and H. on 1 Pet. ii. 13. iv Xpiorip 'Irjo-ov. Cf. 2 Cor. v. 17. eirl epyots d-ya8ois, ' on an understanding of,' and as the good works lie ahead ' with a view to.' Gal. v. 13 ; 1 Th. iv. 7 are substantially similar. In each case the reference is to an implied condition. The phrase is used in the now familiar sense of ' works of charity ' in Acts ix. 36 (the only place in Acts). In the Epistles it is limited to St Paul, Heb., and 1 Pet. (raXd : cf. H. on 1 Pet., p. 135b). In the GoBpels (only KaXd) it occurs always in words of the Lord, esp. Mt. v. 16. He applied it to His own deeds of mercy (Jn x. 32) and to the woman who anointed His Head, Mt. xxvi. 10 ; || Mk xiv. 6. St Peter 2 10] NOTES 41 (cf. H. on ii. 12) gives us the clue to its meaning here. The effect of the good works is to win other men ultimately to give glory to God. As the result of His working in them Christians are a manifestation of His glory in the world. ots TrpoT)ToCp.ao-ev. In Rom. ix. 23 ' the vessels of mercy ' are described as prepared beforehand for ' glory.' This is in contrast to 'the vessels of wrath' prepared 'for destruction,' i.e. 'for a work of destruction,' 'to destroy'; not 'to be destroyed.' It does not therefore mean merely ' to inherit glory,' but to manifest it. So here, the works by which the Church was to reveal God's presence in the world are described as taken up into the Divine counsel as well as the workmen. It is therefore an anticipation of iii. 10, 21. The thought is no doubt capable of being applied to the details of each individual life. If it is true at all it must be true universally. And we can only get the inspiration whioh it contains as we set ourselves to realize our personal share in it. But St Paul is here contemplating the wider issues. CHAPTER II., verse 11, to CHAPTER III., verse 21. 11. 15. KaTapYTJo-as KAB &o. Karaprlaas D*. ii. 21. irdo-a oi.koSou.tj N*BDG al Clem Orig Chrys. irdaa rj oIk. K*ACP al mult. iii. 6. t. d-ytois diroo-roXois avrov k. irpoipTJTais KAC Ac. Orig. r. 47(015 abrou diroorbXois n. irpotpijrais DG 115 go Theophct Hil Victorin. r. 07(015 atfroO k. irpotprjrais B Ambrst. The text and comment of Ambrst. is as follows : Quod in aliis saeculis non fuit notumfiliis hominum, sicut nunc revelatum est Sanctis ejus et prophetis in spiritu, &c. Hoc asserit ostensum a Deo tempore Christi, quod latebat, quia gentes participes futurae essent gratiae promissae in Lege. Quod ostensum dicit praedicatoribus Sanctis et prophetis, id est, apostolis et Legis explanatoribus, non prophetis veteribus. (Migne xvii.) iii. 9. cparCo-ai without irdvras K*A 424** ( = 67**) Orig Cyr £ Hil Ambrst J Aug. tpurlaai irdvras N'BCDG al verss omn Adamant Cyr J Tert Victorin Ambrst 4 • iii. 12. TreiroiBijo-et KAB &o. rip iXevBepuBrjvai D*- iii. 14. irare>a sine add K*ABCP 33 ( = 17) 424** ( = 67**) syr pal boh aeth. irarepa tov Kvpiov rjjiwv 'I. Xp. K'DG al latt syr vg hcl arm . 42 EPHESIANS [2 11— iii. 18. v>Jios Kal pdBos BCDGP 33 ( = 17) al verss pier. [3dBos Kal iij/os NA al syr hcl. iii. 19. irXiipweTJTe els KACD &e. irXvpwBij B 33 ( = 17) 442 ( = 73) 462 ( = 116). iii. 20. virep om DG latt Ambrst al. ii. 11 — 22. The Union op Jew and Gentile in Christ. In the last paragraph i. 15 — ii. 10 St Paul has been recalling the spiritual forces set at work by the Eesurrection and Ascension of the Christ to raise Christians out of the death of sin. His last words referred to the appropriate activities in which their newly created energies were to be employed. These activities are primarily cor porate. He passes on therefore to consider the constitution of the new body in which they found themselves and its appointed function. He begins with a sketch of the spiritual isolation of the Gentile position before the Gospel. 11. Aio with reference to the whole preceding paragraph. u.vT|p,oveveTe. There is a striking parallel (noticed by G. H. Whitaker) between this appeal and the appeal to Israel in Deut. v. 15, &a. (cf . also Is. xliv. 21) to remember the condition out of whioh they had been delivered at the Exodus. e'v o-apKC. ' By nature,' without any evil connotation. Cf. Gal. ii. 20 ; Eom. ii. 28. ol Xeyouevoi. . .ttjs Xe-yonivris. ' Bearing the name ' with a suggestion that the reality did not correspond to the name. Cf. 1 Cor. viii. 5, and perhaps 2 Th. ii. 4. irepiTou.TJs. For the contrast between the material and spiritual circumcision cf. Jer. ix. 26 ; Acts vii. 51 ; Eom. ii. 26 ff. In this group of Epistles St Paul has advanced beyond the standpoint of Gal. and Eom. It is no longer a question of enforcing circumcision on Gentile Christians. He boldly claims that the reality is with the Christian (Phil. iii. 3 ; Col. ii. 11). XeipoiroiTJrov. This word is uniformly used of the material Temple or Tabernacle (Mk xiv. 58 ; Acts vii. 48, xvii. 24 ; Heb. ix. 11, 24). It is difficult not to believe that it is introduced here in intentional contrast to the Spiritual Temple which is the main subject of this section. The links with St Stephen's speech throughout this section are remarkable (cf. 1 Th. ii. 15). 12. Tip Kaipip eKeivio. Dative of time (Eom. xvi. 25 ; 1 Tim. ii. 6). X">pls Xpio-Tov. The isolation of the Gentiles is defined in three relations : first, to the centre of unity : ' apart from,' ' out of conscious communion with '; the natural antithesis to iv Xpiorip ¦ cf. 2 12] NOTES 43 Jn xv. 5 xupl' if-ov in contrast with fielvare iv ifiol. Cf. the comple mentary statements with regard to creation in Jn i. 3 f. It is true that Christ is the Light that lighteth every man (Jn i. 9) and that the head of every man is Christ (1 Cor. xi. 3), and that the revelation to St Paul which transformed his whole Theology and made him the Apostle of the Gentiles was the vision of 'Christ in you (Gentiles), the hope of glory ' ; yet the relationship remained unfruitful ; it was as though it was not, until it was made known and accepted. To the Jews the door had been opened from the beginning of their national existence ; they partook from the first of the root of the fatness of the olive ; the Gentile was a branch of a wild olive needing to be grafted in (Eom. xi. 17) ; he was out of conscious connexion with the Boot till then. This separation from the Christ implied in the second place separation from the historic People of God. airiiXXoTpiuue'voi. In iv. 18 (cf. Col. i. 21) the alienation is from God. Here it is from fellowship with God's People. Cf. Ps. lxviii. (lxix.) 9 drrr/XXorpiufiivos iyevrjBrjv tois dSeXtJtoTs fiov Kal £eVos rots vlois ttjs fiijrpbs fiov; Ecclus xi. 34 (36). Nothing is said as to the responsibility for this estrangement. The fact is clear. Jew and Gentile had drifted far apart. ttjs TroXiTeCas tov To-paTJX. Cf. avfiToXirai (v. 19) ; Acts xxiii. 1 ; Phil. i. 27, iii. 20 ; Heb. viii. 11, , not ou, as describing not merely a fact of history but the characteristic of a class. eXu-iSa. Anarthrous ; not merely with no hold on the hope of Israel, but with hope itself dead. Cf. 1 Pet. i. 3 (H.'s note). d8eoi. Not ' atheists ' in our popular use of the term, but as ' out of touch with God,' with no sense of His presence. So 1 Th. iv. 5 = 44 EPHESIANS [2 12— Jer. x. 25 rb. (Bvij rd /it/ eldbra rbv Bebv, and Gal. iv. 8. Cf. Orig. c. Cels. i. 1, ttjs dBiov iroXvBebrijTos. iv to Koo-p.tp. This may (as in ii. 2 ; 1 Pet. v. 9 ; 2 Pet. i. 4 ; 1 Jn ii. 15) describe an environment in itself unfavourable to the service of God. The addition of the phrase would then heighten the im pression of loneliness. On the other hand St Paul, as we know from Rom. i. 20 ; Acts xiv. 17, xvii. 24, felt that the world rightly under stood was a constant revelation of the power and wisdom and love of God, so that the words may reflect on the blindnesB of those who lived without God though surrounded on all hands by the evidence of His works. See Hort on James i. 27. 13. We come now to the consideration of their present condition, and first the bridging of the gulf that had separated them from God. vvvl 84. Under the new conditions introduced by the Gospel. ev Xpio-Tip 'Itjo-ov. See on i. 1. Cf . xuP^s Xpiarov. vp.eCs oi irore ovTes p.aKpdv e'yevr)8r|Te eyyvs. Cf. v. 17 ; Is. lvii. 19 (the promises to the contrite) elprjvrjv eV elprjvrjv rois jiaKpdv Kal rois iyybs oSaiv. So also Dan. ix. 7 (Theod.) dvdpl 'loiida Kal rois ivoiKOvatv iv 'lepovaaXijji Kal iravrl 'laparjX, rois iyyvs Kal rois fiaKpav iv irday rrj 717 oO dtiaireipas (LXX. dieaKbpmaas) . The prophetic reference to those far off in the first instance would seem to have been to Israelites in the Dispersion. The local separation from the Sanctuary was however the outward sign of a spiritual estrangement, and the transition to the Gentiles was easy. Cf. Jn xi. 52 to rtKva tov Beov rd SieaKopiriofiiva. The language of Is. loc. cit. colours also St Peter's language on the Day of Pentecost (Ao. ii. 39), irdai rois els jiaKpdv, where the reference to the Gentiles is implicit rather than expressed. iyyis yeviaBai is a Rabbinic phrase for the reception of a proselyte. ev to aiu-an tov xpiorov. Cf. i. 7, and see Additional Note on to alfia, p. 113. The Blood here is primarily the Blood of the New Covenant by which the Gentiles were united in a living bond to God. The parallel phrase in Col. i. 20 lays stress on the estrangement that had to be overcome. The same death that brought men back to God brought them back to one another (Jn xi. 51 f.). Cf. H. on 1 Pet. i. 2. The blood shed was the symbol of a surrendered will. So St Paul passes on to consider the personal share of Christ in this transfor mation of the Gentile position. Christ has been represented as the radiating centre of the Divine forces at work in man's redemption, but the work itself has hitherto been ascribed to God. 14. Airos 7dp eo-nv r\ elpTJvr| t||jii3v. Cf. Micah v. 5 ; Is. ix. 6. It is characteristic of this group of Epistles that the effect should be 2 14] NOTES 45 regarded as due in the first instance to what Christ is in Himself rather than to any specific acts performed by Him. His doings and sufferings have their power not, if we may so speak, for their own sake, but from the light which they throw on the nature and character of the doer and the sufferer. All that He achieved was already implied in what He was. To know Him (Phil. iii. 10) is at once the goal and the inspiration of the highest moral endeavour. In this sense it may even be true to say that the Incarnation is the Atonement. Controversy with false teachers at Colossae had shown afresh the importance of a right understanding of Christ both as the Image of the invisible God and as the Head at once of the created Universe and the Church. It is characteristic of Ephes. that the power at work reconciling man to man and man to God should be traced back to its source in the same Personality. Cf . 1 Cor. i. 30. Peace is personified in Phil. iv. 7 ; Col. iii. 15. 6 iroiTJo-as Ta daipoTepa ?v k.t.X. The main purpose of this sen tence is clear, though the relation of its parts cannot be precisely determined. It is best on the whole to take rijv e,x9pav (1°) as governed by Xbaas and explanatory of to p.. t. tj>. So the stichometry of D, and Origen. Then rbv v. t. ivr. iv d. Kar. is a subordinate clause showing how He destroyed the enmity, viz. 'by abolishing the Law.' The alternative is to throw the weight of the sentence on Karapyrj. aas, 'He made the two systems one, and destroyed the wall-.. .by abolishing.' This treats rbv vbfiov r. ivr. iv S. as=rr> txBpav. It is difficult, however, to believe that St Paul would have regarded them as interchangeable in this way. Ta du.t|>oTepa...TOvs du-cpoTepovs. He speaks first of the abolition of the distinction between the systems (cf. Jn iv. 21 ff.). The union between the men moulded by the systems follows. to ueo-oTOixov. The barrier in the Temple at Jerusalem, which it was death for the un circumcised to pass, aptly symbolized the division. The reference further prepares the way for the thought of the one true Spiritual Temple with which the paragraph concludes. Xvo-as. See Intr., p. lxxxviii. Xiu has at the same time a recog nized use in connexion with ixfipav. kv ttj o-apKl avrov. ' In the humanity that He assumed at His Incarnation,' not of course simply by appearing in the flesh but by offering it on behalf of all on the Cross (cf. Col. i. 22, d7roKarT)XXa|ei' iv rip awfiari tijs aapKbs abrov). References to the ' Flesh ' of Christ to describe His Human Nature, familiar to us from Jn i. 14, are rare in St Paul (Eom. viii. 3 ; 1 Tim. iii. 16). For odp£ as constituting the reconciling offering cf. Jn vi. 51. Origen writes roCro oiv rb p.eo6rotxov 46 EPHESIANS [2 14— roC tppayjiov ?xBpa rvyxavov iXiBrj did tov ivijvBpumjKivat tov awrrjpa rjfiwv Kal Sid rouro Xiyerai XiXvaBai iv ry aapd abrov. 16. tov vdpov tov e'vToXiov e'v 86yp.ao-iv. This phrase would be unintelligible apart from the comment provided by Col. ii. 14, 20. This clear parallel however shows that St Paul is thinking of the Law as a code of precisely formulated precepts requiring to be kept to the letter, cf. Eom. vii. In Col. men were in danger of going back to a legalistic system of external regulations as the secret of sanctifi- cation, and St Paul has to speak of the Law under that aspect as 'nailed to the Cross.' Here the Law regarded in the same aspect is seen to be a dividing force among men until it is abrogated. iva tovs 8vo kt£o-tj ev avrip els eva Kaivov d'vBpwirov iroiiov etprjvr|v. ' In order that He might fashion (create) the two in Himself into one new man by making peace. ' Cf. Ezek. xxxvii. 19 Kal iaoviai els pdpdov fdav. The result of bringing together the two hitherto divided elements by taking each into vital union with Himself is the pro duction of a new united and perfected Humanity of which the Church is the appointed witness and embodiment and instrument. For KTlar, of. Ps. ci. (cii.) 19 ; Is. xiv. 8, liv. 16, xliv. 2, xlvi. 11. See Additional Note, p. 133, on the source of St Paul's doctrine of the unity of the Church. 16. Kal diroKaraXXdfrj tovs daOTepovs ev evl o-wpan ™ 8etp Sid tov o-ravpov. Cf. Col. i. 22 d7ro/carr)\Xa£e»' iv rip aufnari Tijs oapKbs avrov 5id rod Bavdrov. The difference between these passages should be noticed as well as the resemblance. In Col. the reference is to a single act of reconciliation wrought by our Lord when He died in His earthly body. In Ephes. the reference is to the application of the power of that act in bringing Jew and Gentile now united in one body, Christ's mystical body, into a state of reconciliation with God. The reconciliation of man to man is a condition precedent to reconciliation to God. Cf. Mt. v. 24, xviii. 35. diroKTeCvas tt|v exOpav '" airio. St Paul now comes back to the point from which he had digressed, ev aiinS so. Tip or. as in Col. ii. 15. 17. eX8wv k.t.X. The glad tidings of peace are the fruits of the Passion. So the ' coming ' can only refer to the appearances after the Eesurrection (so Bengel). The aorists (both IXSuv and ev-rryyeXCo-aTo) suggest a reference to a period now closed. It can hardly therefore refer primarily to the present work of the exalted Christ through the Spirit, eljyijvrj bfuv was the Eiseu Lord's greeting to His Apostles on the first Easter evening ( Jn xx. 19) ; and the commission to preach remission of sins in His Name to all nations beginning from Jerusalem, recorded by St Luke (xxiv. 47), exactly satisfies St Paul's language 2 20] NOTES 47 here. It is worth notice that the same passage from Is. Ivii. 19 is referred to by St Peter on the day of Pentecost (Acts ii. 39). Hpxofiai is used by our Lord of His own return from the grave (Jn xiv. 18 f.). 18. oti Si' aiiTov k.t.X. This clause explains ' the way of peace.' The Father is the source of peace (cf. i. 2). Peace is to be enjoyed only in communion with Him. Through Christ we have obtained the right of entry into the Father's Presence, and in the power of the one Spirit with which Christ according to His promise fills our heartB we go hand in hand to exercise our privilege. ttjv Trpoo-a-yuyTiv. iii. 12 ; Eom. v. 2. Cf. 1 Pet. iii. 18. ev evlirvevaaTi. 1 Cor. xii. 13 ; Phil. i. 27 ; corresponding naturally to iv evl awfiari (v. 16). Notice the ' dynamic ' force of the phrase. It implies a true 'possession.' The Spirit cannot be present and inactive. See Intr. , pp. lx v ff . irpos tov iraTepa. Cf. iii. 14. This use of 6 iraTijp absolutely as a title for God is rare in St Paul (Eom. vi. 4 ; and perhaps Eom. viii. 15 ; Gal. iv. 6 ; 1 Cor. viii. 6). It is common in St John not only in recorded words of our Lord but also in Epp. and in the narrative of Ev. ; not in Apoc. St Paul has now completed his exposition of the bridging of the gulf between Jew and Gentile, and the thought of the worship of the Father in which the restored communion among men culminates leads him on naturally to the thought of the Church as the true Spiritual Temple finding her highest function in providing a true home for God upon earth. 19. "Apa ovv. See Voc, p. 136. ijevoi Kal irdpoiKoi. Cf . H. on Biblical terms for Sojourning (1 Pet., pp. 154 ff.). ' Strangers,' as citizens of another city. ' Sojourners,' as only neighbours for a time. o-vviroXlTai. Compound unclassical. Cf. L. on avv-nX., Gal. i. 14. olKeioi tov 6eov. Cf. Gal. vi. 10. Members of the family of God. Cf. olxos in 1 Ti. iii. 15 ; Heb. iii. 2 ff. ; 1 Pet. iv. 17. 20. eiroiKo8op.r|8e'vT6S. The use of olKobojii) and olKodoixeiv in a purely metaphorical sense to describe moral ' edification ' is common enough in St Paul, but the application of the figure of a building as a direct illustration of the constitution of the Church and of the relation of the members in it to one another is rare. Apart from its use in iv. 12 ; iv. 16 with its parallel in Col. ii. 7, it is not found in St Paul except in 1 Cor. iii. 9 — 17, where the building in v. 9 and v. 17 is the community, though in vv. 12 — 15 the buildiDg material would seem to be the doctrines of the Teacher-Builders. There is a similar ambiguity in Mt. vii. 17. 48 EPHESIANS [2 20— In the rest of the N. T. the figure holds a prominent place in three important Words of the Lord. First in the Word recorded by St John in answer to the request for a sign after the cleansing of the Temple : 'Destroy this temple and I will raise it up in three days,' which became in popular report, ' I will build another made without hands ' (Mk xiv. 58 ; cf . xv. 29). Then in the words that greeted Simon Peter's confession at Caesarea Philippi : ' On this rock I will build my ecclesia ' (Mt. xvi. 18). Las>tly the quotation from Ps. cxviii. 22 with regard to the Stone which the builders refused, and which yet became the head of the corner (Mk xii. 10 and plis. ; cf. Acts iv. 11). This last passage is probably in St Paul's mind as well as Is. xxviii. 16 when he speaks of the d(cpo7Wi'iaro>'. It seems not improbable that the first suggested the idea of the Christian Church as the true Temple, which we find in v. 21. The thought in this form (vabs) is peculiar to St Paul (cf. 1 Cor. iii. 16 f., vi. 19 ; 2 Cor. vi. 16). It is the conclusion towards which St Stephen's defence before the Sanhedrin was leading all through. It is found also in close con nexion with a reference to the chief cornerstone in 1 Pet. ii. 5 (oIkos). St James also in the Conference at Jerusalem (Acts xv. 16) quotes a kindred passage from Amos ix. 11 with reference to the re-building of ' the tabernacle of David.' In Eev. xxi. 16 the New Jerusalem reproduces the proportions of the Holy of Holies ; but ' the Lord God Almighty was the Temple of it, and the Lamb.' This remarkable combination is best explained by common dependence on a Word of the Lord, and we know the sense in which St John at least after the Eesurrection came to understand this Word (Jn ii. 21). The second Word has, I believe, also left its trace on St Paul's thought here. The reference to the ' Apostles and Prophets ' as foundation stones (which again has an interesting pll. in Rev. xxi. 14) is not easy to account for in the writing of one who claimed himself (i. 1) to be an Apostle. It is distinctly easier from this point of view and would tend to give greater weight to the whole argument if St Paul is consciously appealing to an aspect of the Apostolio office which had been authoritatively defined by the Lord Himself. 8eueX(ip. Elsewhere (1 Cor. iii. 10 ; Rom. xv. 20 ; Heb. vi. 1) the ' foundation ' is a foundation of doctrine. Here however Jesus Christ Himself and not faith in Him or any doctrine about Him is the ' chief Corner Stone ' and the Temple is built of human hearts (cf. 1 Pet. ii. 4f.). So the Apostles and Prophets must be themselves the founda tion. By their witness in life and word and deed to Jesus and the Resurrection men were led to believe in Jesus as Christ and Lord and to take their place in the Temple of His Body, so that in a real 2 21] NOTES 49 sense each fresh 'living stone' added to the structure rested upon them. tov diroo-ToXuv Kal irpoc|>r|Twv. The recurrence of the phrase in iii. 5 of men to whom a revelation had recently been granted seems to preclude any reference to the Prophets of the O.T. The titles of course are not mutually exclusive. St Paul claims, as we have seen (i. 1), to be an Apostle. He is also called a Prophet (Acts xiii. 1). But St Paul's object is to help the Gentiles to realize their connexion with and their indebtedness to those who had been in Christ before them and by whose labours they had been brought in. There is point therefore in an express reference to the ' Prophets ' by whose agency, far more apparently than by any direct Apostolic preaching, Asia Minor had received the Gospel. If they included Gentiles as well as Jews, so much the better for St Paul's argument. On the evange lization of this district cf. 1 Pet. i. 12 ; Col. i. 7. dKpoyioviaCov, 1 Pet. ii. 6 (see H.'s note) from Is. xxviii. 16 ; cf. KetpaXij 7w>'(as Ps. cxviii. 22. The corner-stone of the foundation, not as we might imagine from the phrase ' head of the corner,' the corner stone of the topmost course. Still it has an office not unlike that of the keystone in an arch. In 1 Cor. iii. 11 ' Jesus Christ,' i.e. faith in the Messiahship of Jesus, is the whole foundation of the Apostolic teaching. Here, if the figure is to be pressed, Jesus Christ Himself is regarded in the light of that which He had in common with His believing followers ; just as in 1 Pet. ii. 4 He is represented as a 'Living Stone' knit into one with other 'Living Stones.' In His Humanity first by virtue of His perfect faith and obedience the Spirit found a permanent home among men (Jn i. 33). 21. Iv 6r|. For the ignorance even of the O.T. Prophets, cf. 1 Pet. i. 10. For vvv with aor. cf. H. on 1 Pet. i. 12. 54 EPHESIANS [3 5— tois dy(ois diroo-roXois avTov Kal rrpoipfJTais. Cf. Col. i. 26. It is not easy to say when this revelation was granted. St Paul felt that it was included in the revelation that he received at his conversion. But it does not.seem to have been fully accepted at Jerusalem before the conference in Acts xv. The terms of the letter to Antioch written in the name of the Apostles and Elders (including at least Judas and Silas who were prophets, v. 32), ffiojec ydp rip -rrvebjmri Tip ay lip Kal ijp.iv, would satisfy St Paul's language here exactly. Everything in fact falls naturally into its place if we may suppose that St Paul had the decision of such a representative gathering in mind from which he was himself excluded (cf. H. Chris. Eccl., p. 166). If the Western reading tois 07(015 abrov dir. Kal irpotp. be adopted, it would be possible to take 07(015 as a substantive, as in Col. i. 26. The punctu ation of Lachm. and Treg., retaining the common text with a comma after 07(015, is surely impossible. d-yCois, epithet constantly applied to prophets (Lk. i. 70 ; Acts iii. 21 ; 2 Pet. iii. 2 ; Wisdom xi. 1). Here only with d7r6o-ToXoi (cf. Apoc. xviii. 20). ev irveiiaaTi. To be connected with direKaXv8rj. The truth was one whioh it needed special illumination to apprehend. 6. o-vvKXrjpovdua. Cf. on KXijpovofila i. 14. 0-vvo-wp.a, dir. Xey. Cf. iv evl aujiari, ii. 16. o-vvaeToxa rijs eira-yyeXfas. Cf. ii. 12 (rwy SiaBrjKwv rrjs iTayyeXlas), i. 13 (rip irvebfiari rijs iirayyeXlas). 8id tov evayyeXCov. Cf. on i. 13. The Gospel enshrines ' the mystery,' and is the means by whioh it is made effectual in bringing men to their inheritance. St Paul almost personifies it (cf. vi. 19). 7. ov 4-yevii8Tiv SiaKovos. Cf. Col. i. 23, 25 ; Acts xx. 24 ; 2 Cor. iv. 1, v. 18 ; 1 Tim. i. 12. A humble word for servant which may have owed its attractiveness for St Paul to its use in words of the Lord (Mk x. 43 ; Lk. xxii. 26 ; Jn xii. 26). KaTa ttjv evepyeiav ttjs Svvdueus avTov. Cf. i. 19, iii. 20. St Paul is conscious in himself of the working of the power whioh he prays that others may know. Cf. Col. i. 29. 8. lp,ol Tip eXaxio-Tore'pip irdvTwv dytwv. The thought of the commission instinctively wakens a sense of his own unworthiness. Cf. 1 Cor. xv. 8. The same trait is noticeable in the Pastorals (1 Tim. i. 12 f. ; cf. ii. 7 ; 2 Tim. i. 11). A Btrong note of genuine ness. The commission included first a direct work in preaching to the Gentiles, opening their eyes and so introducing them to the fulness of their inheritance, as described in v. 6 and in the prayer i. 18 f. The inheritance presents itself as ' unsearchable riches.' 3 10] NOTES 55 dve|ixv£aoTov. 'Unsearchable' or 'inscrutable' (Eom. xi. 33; Job v. 9; Prayer of Manas. 2). ti-Xovtos. See on i. 7. Cf. Col. ii. 3. 9. The second effect of the commission has a yet wider range. Ultimately it reaches the whole universe of created being by bringing into clear light an eternal fact of boundless issues. cptorCo-at. The Gospel has an illuminating power 'bringing life and immortality to light ' (2 Tim. i. 10) and piercing the gloom in which our hearts are shrouded (2 Cor. iv. 4 — 6). Here it is the Divine ordering of the universe that at last stands revealed. ij oiKovouCa tov u.vo-TrjpCov. In its widest sense, as perhaps in i. 10. No longer the special office committed to St Paul (iii. 2). tov diroKeKpvv.p.e'vov. Cf. on v. 5. diro tov atuvwv. Cf. Col. i. 26 ; Lk. i. 70 ; and xpoVots alwvlois, Eom. xvi. 25. e'v rip 8eip. Cf. Col. iii. 3. For the thought cf. Mk xiii. 32. rip rd irdvTa kt£o"ovti. Cf. i. 11, ii. 10. 10. tva 7vupio-8rj vvv. Dependent perhaps on diroKeKpvfifiivov (so L.), cf. Mk iv. 22 ; or on ipurlaai (so H. apparently). Tats dpxals Kal rats 4fovo-£ais iv tois eirovpavCois- Superhuman intelligences either good (i. 21; Col. ii. 10) or evil (vi. 12; Col. ii. 15). For the interest of Angels in human concerns cf. Mk xiii. 32 ; 1 Cor. ii. 8, iv. 9, xi. 10 ; 1 Tim. iii. 16 ; 1 Pet. i. 12. Cf. Angels as fellow servants, Apoc. xix. 10, xxii. 6 — 9. 8id ttjs eKKXTjo-tas, i. 22, iii. 21, v. 23 — 32. The Society made up of the two now harmonized elements, and so embodying God's purpose of love. See H. on 1 Pet. i. 12, who says : ' St Peter's words receive important illustration from their often noticed affinity to Eph. iii. 10. St Paul there represents the present making known of the manifold wisdom of God through the Church to the principalities and powers as one purpose of his preaching of the Gospel to the Gentiles : and the remarkable phrase " through the Church " is explained by part of the preceding paragraph (ii. 14 — 18) on the founding of the two, " Israel and the Nations," in Christ into one new man, the reconci liation of them both in one body to God, and the announcement of peace to them that were far off and peace to them that were nigh. The Church in virtue of this its Catholicity was not only the herald of God's all-embracing peace to the ears of men, but its visible embodiment in the eyes of men and of angels. Its very existence was a memorial of Divinely appointed barriers Divinely broken down, and a living sign of a Will and a Power which would work on till the viotory of love was universal and complete. Neither to angels nor to 56 EPHESIANS [3 10— men were the last resources of the manifold Wisdom as yet disclosed : but a sufficient pledge of the ' ' unsearchable riches " contained in it was already given in the Gospel, and in the living community created by the Gospel.' rj ttoXvitoCkiXos o-od>Ca tov 8eoE. ' The very complex wisdom of God' as displayed in His ordering of human affairs in ways which baffle human powers of anticipation. See 1 Cor. i. 21 ; Eom. xi. 33 ; Mt. xi. 19 = Lk. vii. 35. Cf. itoikIXijs xdpnos, 1 Pet. iv. 10. 11. Kard -trpoBeo-iv tov alwviov. 'In accordance with a plan for the ages.' Cf. on i. 9. tJv eTroCT)o-ev. This may be taken in two ways ; either (1) ' which He formed,' i.e. to which He gave a definite objective existence, rjv iiroiijaaTO = irpoiBeTo would have left the plan purely 'subjective.' This would correspond to the first clause in 2 Tim. i. 9 and with i. 4. Cf. Is. xxix. 15, xxx. 1. Or (2) ' fulfilled,' 'wrought out.' Cf. iroieii- to 9eXrj/j,aTa (ii. 3), to BiXrjfia (Mt. xxi. 31). But E. is clearly right in urging that for this sense a stronger word than roieiv would be required. If this sense were adopted it might be illustrated by the second clause in 2 Tim. i. 9 f., 5id rijs iirapavelas tov awrijpos ijfiwv Xp. 'I. e'v to xp- 'I- rip Kvptip TJp.i5v. The full phrase is found elsewhere only in Col. ii. 6. 'In the Christ, that is, Jesus our Lord.' It is given here in full because of the stress that is to be laid on the power of faith in the verses that follow, and to connect the eternal purpose with its historic manifestation. 12. Here we come back to the position established in ii. 18, but the thought of the freedom and fulness of communion with the Father which is ours in Him is brought out in greater detail. TrappT)o-iav. Of freedom in approaching God, characteristic of Heb. (iv. 16, x. 19) and 1 Jn (iii. 21, v. 14). Elsewhere in St Paul it seems to be used only of the relation of a man to men. e'v TreiroiflTjo-ei. Of confidence towards God as in 2 Cor. iii. 4. Bid rijs irCo-reios avTov. Cf. iv. 13. ' Through our faith in Him ' (Eom. iii. 22, 26 ; Gal. ii. 16 ; Phil. iii. 9). Faith in Christ is the source of 'justification,' i.e. of the consciousness that God is on our side, and that ' through Him we have obtained our access by faith into the grace wherein we stand ' (Eom. v. 2, rrj 7r(crTei om. by BDG lat vt). 13. Aio. Such being the occasion and the effect of my sufferings. alrovuai. Elsewhere in St Paul only v. 20 ; Col. i. 9 ; in each case of a request from God. But the context is on the whole in favour of translating 'I beg you not.' Otherwise 'I pray that there be no 3 16] NOTES 57 failing ' is possible. E. conjectures that bjids has dropped out after alrovjiai, but cf. 2 Cor. v. 20 ; Heb. xiii. 19. ar) evKOKeiv. 2 Th. iii. 13 ; 2 Cor. iv. 1 ; Gal. vi. 9 ; Lk. xviii. 1. (So always in the true reading, never iKKaKeiv.) ' Lose heart,' ' fail in perseverance.' Cf. L. on Gal. vi. 9. ev rais BXCij/eo-iv pov, i.e. his imprisonment (v. 1). Notice how in Phil. i. 12 — 30 he puts a brave face on facts outwardly discouraging. Cf. Col. i. 24. For e'v, cf. Phil. i. 28, firj irTvpbfievoi iv fiijSevl. tjtis early 86ija vpwv. Cf . 1 Pet. iv. 14. The antecedent is either (1) ' my Bufferings on your behalf, which are,' or (2) ' that ye faint not. ..which is' (so L.). 17ns in any case is attracted into agreement with S6fo. Cf. 1 Cor. iii. 17 ; Phil. i. 28. For (1) cf. 1 Th. ii. 20 ; 2 Cor. i. 14, v. 12. 14. Tovtov \dpiv. Eesuming v. 1. Suoh being the prospect open before you. Kap.irT<» Td yovard p.ov. The attitude of adoration (Eom. xi. 4, xiv. 11 ; Phil. ii. 10 ; cf. Is. xiv. 23), but also of prayer (Lk. xxii. 41 ; Acts vii. 60, ix. 40, xx. 36, xxi. 5). irpds tov iraTe'pa. Cf. on ii. 18. Note the absolute use (see v. 1.). The Fatherhood of God is the ground of Prayer (Mt. vi. 8, vii. 11 ; Eom. viii. 15, &o.). 15. irdo-a irarpid. Lit. 'every family' or 'father's house' (a sub division of a tribe). Cf. Exod. vi. 15 ; Num. i. 2, 4 ; Lk. ii. 4 ; Acts iii. 25. ev ovpavois Kal eirl yns. Cf. Mt. vi. 10. God's heart is revealed in every true father on earth (cf. Lk. xi. 11 ff.). The bond of ' father hood ' is not necessarily physical (e.g. 1 Cor. iv. 15), so that it is no objection to this interpretation that we cannot tell in what way Angels may be connected in ' families. ' ' All the family ' would imply a unity of all creation which can hardly as yet be said to have re ceived a name, even if the absence of the article were not a conclusive objection. dvopdJeTai. Cf. i. 21, v. 3. ' Derives its nature and its name.1 To bear a name implies both a position and the power to fill it. So though irarpid is not strictly abstract ( =paternitas, i.e. fatherhood) yet ' fatherhood ' is at the heart of the conception of a family. Each family exists qua family in proportion as it embodies the principle of fatherhood. And all created fatherhood is derived from the Divine, so that ' fatherhood ' would be the best rendering of the sense. 16. KaTa to ttXovtos ttjs 86|t)s ovtov. ' According to the riches of His glory.' We have the remission of sins ' according to the riches of His grace ' (i. 7), for the power to live the new life we draw on the 58 EPHESIANS [3 16— riches of His glory — the spiritual force inherent in His revealed and realized presence with His people, filling His new temple. See Additional Note on b irarrjp rrjs db^rjs. Svvduei KparaiwBijvai. ' To be strengthened with power.' The thought of glory is linked with the thought of power i. 19, Col. i. 11. KpaTaiu8fjvai. The fundamental need of these Gentile Christians, as St Paul sees it, is not quickening or conversion. In spite of the presence of grievous moral evil to which he is to call attention later on, he assumes that their hearts are right with God. But they are immature. They need strengthening in mind and heart and will. So he opens their eyes to a power not their own by which their need can be supplied. Cf. ivSvvafiovaBai in vi. 10 ; 2 Tim. ii. 1. Notice that iKparaiovro is used both of the Baptist and of our Lord in the early stages of their development (Lk. i. 80, ii. 40). Sid tov irvevuaTos ovtov. The Spirit is characteristically the source of power. See esp. Acts i. 8. els. Pregnant construction : ' sent into and working in.' rdv eo-tt avBpuirov. Cf. Eom. vii. 22 ; 2 Cor. iv. 16 ; 1 Pet. iii. 4. Here it is virtually identical with iv rais KapStais bfiuv (v. 17). 17. KaToiKrjo-ai k.t.X. The result of the spiritual strengthening is to enable men to satisfy the conditions for the indwelling of the Christ in personal presence and power in the centre of their being. See on iv Xpiartp (p. Ixii ff.). KaroiKrjaai takes up the idea of the KaroiKijrrjpiov tou Beov (B xP'ToB) from ii. 22. The indwelling of God in the Church is ' moral not mechanical.' The whole Body is His temple. But He enters no heart that does not open to Him from within ; cf. Apoc. iii. 20. The conditions on which He will enter are laid down in Jn xiv. 23. These conditions correspond closely to the did rrjs irlarews iv dydirj) which St Paul specifies here. For ' faith ' in St Paul is quickened by love (Gal. v. 6, ii. 20) and issues in obedience. The indwelling here is represented as consequent on the strengthening, for the surrender of faith on our part, while essentially our own act, is yet beyond our power without the Divine assistance. Cf. ii. 8. ev dydirTj. Cf. on i. 4. Love is according to Jn xiv. 23 the all- embracing condition of the Divine indwelling. The word that the disciple must keep is the new commandment of love to the brethren and love for Him who gave the commandment is the spring of obedience to it. So here our faith in Him who loved us, issuing in love to our brethren, creates as it were an atmosphere of love, which at once emanates from Him and binds us to Him in a mutual bond. Cf. on the whole passage the letter to D. J. Vaughan in the Life and Letters of F. D. Maurice (a. p. 349). 3 18] NOTES 59 cppiguue'voi k.t.X. Cf. Col. ii. 7. For the anacoluthon, cf. (with E.) iv. 2 ; Col. ii. 2, iii. 16 ; 2 Cor. ix. 11. The use of the nominative in Apoo. seems to be an exaggeration of this habit. It would be possible on the analogy of 2 Cor. ii. 4 ; 2 Th. ii. 7 ivbrrjra, iv. 13. irdv to TrXfjpa>p.a. Cf. Col. i. 19, ii. 9. 20 f . The Doxology. The Vision and the Prayer find their goal in a Doxology, which is at onoe an adoring recognition of essential facts and the expression of 3 21] NOTES 61 the deepest longing of a grateful heart. Such an ascription of, ' glory ' to God (see Note D on 6 irariip rijs S6£rjs) is the instinctive response of the human heart to any clear token of His presence and working in Nature or in Grace. That presence has now been brought into living and abiding relation to men in the Church on earth as in Christ Jesus in heaven. The acknowledgement of that Presence in the Doxology recalls the vision and strengthens faith and hope in the certainty of the answer that is in store for the prayer. It is a return to the keynote of the Epistle struck in i. 3, when his lips were opened and he spoke blessing God, cf. S6fa in i. 6, 12, 14. 20. T_ 8e Svvauevip. This recalls i. 19, iii. 16. The ascription of power to God is found also in the Doxology of Eom. xvi. 25 : cf. Jude 24, and note the addition of Kpdros (Apoc. i. 6, v. 13) and dbvajus (iv. 11, xix. 1) in Doxologies. virep iravra. ' More than all,' ' beyond everything.' This phrase is then picked up by brrepeKirepiaaov uv, ' transcendently beyond what we ask or think.' The Western reading gives a smoother but less Pauline cast to the sentence by dropping birip. virepeKirepio-o-ov, governing wv, i.e. toCtwv a. A characteristically Pauline word, 1 Th. iii. 10, v. 13 ; cf. Dan. iii. 22 (Theod.). alTovueBa fj vooupev. What we put into words falls short of the image in our mind and that falls short of the reality. Cf. v. 19 ; Phil. iv. 7 birepixovaa irdvra vovv. KaTa tt)v 8vvap.iv tt|v evepyovpevirv ev TJp.iv. ' The power that is at work — quickened into activity within us.' Cf. on i. 11. What is to be done for us is iu fact to be done 'in ' us, and the power which is capable of producing the final transformation is already at work, i. 19, iii. 7. 21. avTip tj 8djja. 'His is,' or 'To Him be' the glory. The acknowledgement of the fact is perhaps stronger than the prayer for its recognition by men. Cf. the liturgical conclusion to the Lord's Prayer, ' Thine is the kingdom &c.' iv 1^ eKKXT|0-Ca, cf. v. 10, did rijs iKKXrjaias. The ' glory ' has its permanent home on earth in the Church as the shrine of the Spirit. Kal ev X. 'It). In Jude 25; Eom. xvi. 27, we have 8id T. X., Jesus Christ being regarded as our High Priest and presenting our praises to the Father. Here ' the glory ' dwells in Him and is manifested in Him to men. Note the recurrence of both forms in 2 Cor. i. 20, and cf. 2 Cor. iv. 6 ; Ph. iv. 19. els irdo-as rds yeveds tov aluvos tov aluviov. Each age is composed of many generations. St Paul's language here suggests the conception of an age, the constituent parts of whioh are not generations only but each a complete age. There is no exact parallel. 62 EPHESIANS [4 1— CHAPTER IV. For textual notes on iv. — vi. see p. 134. B. iv. 1— vi. 20. THE FEUITS OF SONSHIP TO BE LOOKED FOR FEOM THE NATIONS. The foundation for the exhortations that follow is now securely laid in the vision of truth unfolded both by direct exposition and by prayer, the prayer being no digression but an integral part of the exposition. So at this point we pass to the second main division of the Epistle. iv. 1 — 16. Exhortations to Unity. iv. 1. JJapaKaXu ovv vpds. Cf. the transition in Eom. xii. 1. iyia 6 Seo-pios. Cf. on iii. 1. ev KvpCip. Probably qualifying d Siajuos, cf. Phil. i. 13, though it may be taken with irapaKaXw, cf. v. 17 ; 1 Th. iv. 1 ; 2 Th. iii. 12. 7rapaKaXfi however is often used without qualification in St Paul, and the connexion with d diafuos is favoured by the order. d£(ii>s irepiTraTrjo-ai ttjs KXTJo-eios. Cf. Col. i. 10 ; 1 Th. ii. 12 Phil. i. 27. On irepiirarijaai cf. ii. 2 ; ttjs kXijocws v. 4 ; see on i. 18, Cf. Phil. iii. 14. 2. uerd irdo-r|S Taireivoippoo-vvTjS Kal irpavTT|Tos. Cf. Col. iii. 12 The combination irresistibly recalls Mt. xi. 29, and is perhaps s conscious echo of it. TaTreivotppoo-vvi) in Acts xx. 19 ; Phil. ii. 3 1 Pet. v. 5 describes an attitude of mind towards our fellow men St Paul is here thinking primarily of the conditions of peace among men. But humility has also a God-ward side closely connected with the Divine indwelling, Is. Ivii. 15, which need not be excluded. The two sides pass easily into each other as the Parable of the Pharisee and the Publican shows. irpavTT|Tos. 'Meekness.' This connotes the opposite of self- assertion. It is humility in action, cf. 2 Cor. x. 1. peTd p,aKpo8vp.(as- Gal. v. 22 ; 1 Cor. xiii. 4. ' Patience ' under provocation further defined in the next clause. avexdpevoi oXXtjXwv. 'Putting up with one another,' cf. Col. iii. 13; Eom. ii. 4. ev dYdirrj. Cf. on i. 4. Here love provides the condition in which alone true humility, meekness and long-suffering can be developed. Cf. Pro Christo et Ecclesia (p. 65) ' Except as the expression of love, meekness and humility are not virtues.' 4 5] NOTES 63 3. o-irov8d£ovres Trjpeiv ttiv kvorryra, tov irvevparos Iv ra arvvSe'o-p.ip ttjs elpTJvr|s. The reference here to the unity described in ii. 14 ff . is unmistakeable. It is the condition of the growth and ultimate per fecting of the Church, and therefore needs to be guarded with zealous care, whether in the Church as a whole (as in ii. 18) or in any local congregation, as in 1 Cor. xii. 12 f. ; Phil. ii. 2. This implicit reference to chap. ii. makes it probable that 'the unity of the Spirit' is the unity in mind and heart and will which is characteristic of men who recog nize each other as members of the same body, and is directly the gift of the Holy Spirit. The reference to peace in the same chapter makes it clear that ' the bond of the peace ' is also specific. St Paul is not merely telling men to be at peace as a means of preserving unity, a form of expression not easy to defend from the charge of tautology. He is reminding them of the power (ii. 14 ff.) which, as it had in the first instance made them one, was able, if they would surrender themselves to its influence, to keep them one, cf. Col. iii. 15 r) eljri)vri rov xPlpovpi)aei. ' The unity ' it should be noticed is regarded as an already existent fact, something not needing to be created but simply to be 'kept.' From another point of view (as in v. 13; cf. Jn xvii. 23) it is regarded as the ultimate goal which we must strive to attain. 4. Sv o-wpa Kal iv irvevpa. 'As the body is one so also is the spirit.' The unity of the body is taken as an axiom, and the unity of the spirit, on which attention is being concentrated, is shown to be a necessary corollary. Cf. ii. 16, 18. KaBus Kal eKXTJ8r[Te iv |U$ eXir£8i ttjs KXTJo-ews vpwv. St Paul has already called attention (i. 18) to the hope implied in a call from God. Here the thought is that of the unifying power of a common goal. Different as the manner of the different ' callings ' may be, and various as are the conditions in which the call of God finds a man, yet the end is one. The hope is the hope of the glory (Col. i. 27 ; Eom. v. 2) at once present and future. 5. The ' subjective ' unity of the Spirit in love and hope has an ' objective ' counterpart in the service of a common Lord, confessed by a common Creed sealed by a common Sacrament of incorporation. els Kvpios. Cf. 1 Cor. viii. 6, i. 2 (where the confession of a, common faith in Jesus Christ as Lord is recognized as a link between men ' in every place ') and Rom. x. 12 (where the distinction of Jew and Gentile is done away on the same ground). p.£a it£o-tis. Cf. Tit. i. 4 and 2 Cor. iv. 13. See also 2 Pet. i. 1. Here 'faith,' which is one as resting upon and directed towards a common object, is practically identical with ' Creed.' See W.'s note in loc. 64 EPHESIANS [4 5— hi pdirrio-pa. Baptism is seen as a unifying power in 1 Cor. xii. 13, and indirectly, but none the less effectively, in the indignant dis claimer in connexion with the rise of party divisions in 1 Cor. i. 13. 6. ets Beds Kal iraTT)p irdvTiov, d eirl irdvTiov Kal 8id irdvTiDv Kal iv irdo-iv. The deepest ground of unity, underlying and sustaining both the unity of love and hope, and the unity of common service of the One Lord who has been revealed in human flesh, is the unity and universal fatherhood of God. This truth St Paul had proclaimed at Athens as the ground of the unity of the race, Acts xvii. 26, 28 ; cf. Heb. ii. 11, xii. 9. The thought of the Fatherhood was at the heart of the prayer, iii. 14. The unity of God in the same way knits Jew and Gentile in Rom. iii. 30 and is the ground of all-inclusive inter cession in 1 Tim. ii. 1 — 5. In Eom. xi. 36 St Paul has been describing the working out of the counsel of God in human history, and God is therefore acknowledged as the source and way and goal of the whole development, i£ abrov Kal Si' abrov Kal els abrov rd irdvra. Here the thought is of the fundamental constitution of the universe, and God is eirl TrdvTOv 'supreme over all' (cf. Eom. ix. 5), 'all-pervading' 8id irdvTOv : the thought is not easy to define or to parallel. E. para phrases 'operative through all.' It is possible, esp. if we read tva irXijpuBy irav rb irXijpwixa too Beov in iii. 19, that it may mean ' to whose perfect manifestation all things minister ') ' and immanent in all ' ev irdo-iv, the converse of Acts xvii. 28 (ev abrip ydp fwjj.ev Kal KivobjieBa Kal iojiiv). irdvruv and irdaiv may be either masc. or neuter.. In connexion with irariip it is natural to take irdvrwv as personal. But there seems no reason to limit the reference in the prepositional phrase. In any case the addition of rjjuv to e'v irSo-iv is alien to the spirit of the passage. 7. 'Evl 8e eKdo-Tip T|p.uv. Cf. v. 16. The all-embracing unity which St Paul has been describing calls for resolute self-repression on the part of each individual. Strange as it may seem, individuality is not thereby destroyed or weakened. It is conseorated and perfected. For, on the one hand, the perfection of the whole requires the perfection of each separate part, and on the other hand no part can attain its perfection except by consecrating its characteristic activity to the service of the whole. e8d8r| [t|] xap«. Cf. iii. 2, 7 of the grace given to St Paul. In his case the revelation made to him was his call and his endowment for his special office as Apostle of the Gentiles. It is possible to take (as R.) i) xdpis here in the same sense. The one revelation may be regarded as conferring on each his peculiar responsibility for making it known to others, and the endowment necessary for the task. See 4 9] NOTES 65 H. Chr. Eccl. p. 156. In any case cf. 1 Cor. i. 4, xii. 7; Eom. xii. 6; 1 Pet. iv. 10. KaTa to perpov Trjs Swpeds tov XP10"''0*- Cf. vv. 13, 16. What comes to each is none the less due to the free bounty of the giver, though it is not given indiscriminately or in like measure to all. The Parable of the Talents (Mt. xxv. 14 ff.) supplies a partial illustration of the thought, cf. also Mk xiii. 34. Here the giver, as the context shows, is the Ascended Christ. Cf. Acts ii. 33. 8. 810 Xe'yei. Cf. v. 14. Supply 77 ypatpij as in Eom. iv. 3, ix. 17, x. 11, xi. 2 ; Gal. iv. 30 ; 1 Tim. v. 18. Similarly indeterminate are Eom. ix. 25, x. 8, xv. 10; 2 Cor. vi. 2 ; Gal. iii. 16. The quotation is introduced to give definiteness to the conception of the bounty of the Christ. It is true that only two words, dvif3rj and gdwKev, are selected for special illustration ; it does not, however, follow that the rest of the quotation is otiose. 'Avapds k.t.X. The quotation from Ps. lxviii. (Ixvii.) 19 differs in two respects from the Hebrew and LXX. : (1) by the substitution of the third person for the second (cf. K and Just.) ; (2) 'idwKev db/iara tois dv&pwirois takes the place of HXapes dbfiara iv dvBpwirtp (or dvBpwirois). The Psalm describes the triumphal ascent (or return) of the Ark to Zion followed by a train of captives and tributary gifts. Following apparently a current Targum, St Paul assumes that the spoils were to be distributed by the conqueror as largesse to his people. The passage as a whole then supplies him with a vivid anticipation of the Ascension of the Christ. It is worth notice (1) that the gifts which St Paul has in mind are men qualified to fulfil special functions in the Church on behalf of humanity ; (2) that in 2 Cor. ii. 14 St Paul regards himself and the other preachers of the Gospel as prisoners following the chariot of a conqueror in his triumphal procession ; (3) that these thoughts would give especial point to alxpaXwalav and to rois dvBpwirois in the quotation as St Paul gives it. The clause that follows in the Hebrew D»r6{* fl) jlSB^ Dnn'lD BJN1 i's obscure, but the reference to the dwelling of God with men is a marked feature in the context (vv. 16 f.), and would give the quotation further point in view of ii. 22. 9. to 8e 'Ave'pri t£ eVnv el pT| on Kal KaTe'Prj k.t.X. It is possible that the Ascent of the Ark to Zion was also a return, but it is more likely that St Paul simply takes occasion from the occurrence of the word in the quotation to call attention to a further feature in the Antitype. This passage is in language closely parallel to Jn vi. 62, xvii. 5. St Paul's thought, however, is quite distinct from St John's. He is not seeking in the Ascension a proof of the Incarnation, nor jsph. E 66 EPHESIANS [4 9— even emphasizing as in Phil. ii. 8 f . the correspondence between the height of our Lord's present glory and the depth of His earthly humiliation. He is calling attention to the absolute completeness of the experience through which the Christ had passed. els rd Karwrepa pept) ttjs Yijs. There seems little doubt that this phrase refers (so W. and R.) to ' Sheol,' cf. Ps. Ixiii. 10, cxxxix. 15. ' The descent into Hades ' is implied in Acts ii. 31, and dwelt upon in 1 Pet. iii. 19. In combination with the Ascension iirepdvu irdvrwv tup obpavuv it seems both here and in Eom. x. 7 ff. to indicate the universality of Christ's power over created spirits in every stage of degradation or exaltation. The language of ' space ' provides a natural symbol of varieties of spiritual condition. 10. d KOTapds avTos toriv Kal 6 dvapds. The personal identity of the subject of these contrasted experiences is the condition of His power. St Paul is led to lay stress upon it in order that all who are working for the perfecting of the Body might realize that there wa3 no condition so low that the power at their disposal would not enable them to raise a soul out of it, no height of sanctity that they need despair of helping another to attain. In other words, there is no polemic underlying the phrase, though it does no doubt protest in advance against the Cerinthian division of the Christ from Jesus. virepavw irdvTiov tov ovpaviov. Cf. Heb. iv. 14, vii. 26. tva irXr|pigo-rj Ta irdvra. ' To bring the universe to its consum mation.' See Additional Note on irX-fjpwfj.a ; cf. i. 10, 23. 11. avTos is emphatic. He who descended and ascended. The stress laid on the direct action of the Ascended Lord in supplying the Church with living agents is in keeping with the whole thought of the passage, cf. v. 7 rrjs Supeds tov xp'orou and v. 16 iii o5. It carries on the reference in ii. 14 to the personal activity of Christ Jesus in the work of reconciliation, esp. ii. 15 as ' creating the two in himself into one new man. ' In 1 Cor. xii. 28 we read Kal oOs pev IBero 6 debs iv rij iKKXrjaia, irpwrov diroaTbXovs. In Acts xx. 28 we find iv ip bjias to irvevfia Tb dyiov t-Bero iiriaKQirovs. It is clear that all ministry in the Church in St Paul's view is of Divine appointment. On the other hand he gives us no hint in his Epistles of the method by which the Divine will was made known in any particular case. His own practice was to appoint officers to take charge of the Churches of his own founding (Acts xiv. ; cf . 1 Tim. and Tit.). It has however rightly been pointed out by R. (cf. W.) that the chief forms of ministry indicated here refer to the Church as a whole, especially in its missionary aspect, e.g. Apostles, Prophets and Evangelists. It is only the Pastors and Teachers whose characteristic function would be the care of a settled congregation. 4 12] NOTES 67 e'StoKev. Repeated from v. 8. The gifts are men, members it would seem of 'the band of captives.' If this interpretation is accepted it would throw light on the curious use of avvaiXpdXwros in Rom. xvi. 7 : Col. iv. 10; Phm. 23. For the thought of alxpaXwo-ta is- of a prisoner of war, not of imprisonment for a civil offence. tovs p.ev diroo-roXovs. Cf. on ii. 20, iii. 5. It is true that the word is capable of a wide use (cf. 2 Cor. xi. 13) as the Didache has con clusively shown. But the primacy ascribed to it both here and 1 Cor. xii. 28 seems to suggest that St Paul is here using it strictly. tovs Se TrpotpTJTas. Cf. ii. 20, iii. 5. tovs Se evayyeXio-Tas. Besides ' Philip the Evangelist,' Acts xxi. 8, who was settled at Caesarea and had been ' one of the Seven ' and had 'evangelized' the eunuch, Acts viii. 35, Timothy is exhorted (2 Tim. iv. 5) ' to do the work of an Evangelist ' whether among the members of his own congregation or among the heathen it is not easy to say. We read also of a brother (2 Cor. viii. 18), most probably St Luke, ' whose praise in the Gospel ' is spread through all the Churches. tovs Se iroipe'vas Kal SiSacrKaXovs. ' Shepherds and Teachers ' constitute a single class. The functions would naturally, but (see 1 Tim. v. 17) not necessarily, be exercised by the same person. The ' Pastoral ' ideal goes back to words of the Lord (Jn x. 11, xxi. 16 ; of. Mt. ix. 36, xxvi. 31). It is applied to the work of the Christian Ministry by St Paul (Acts xx. 28 ; cf. 1 Cor. ix. 7) and St Peter (1 Pet. v. 2) ; and cf. O.T. SiSao-KaXovs. This corresponds to the Jewish title ' Rabbi.' It occupies the third place in 1 Cor. xii. 28. It occurs only once in Acts of certain ' Prophets and Teachers ' (xiii. 1) at Antioch. St Paul twice claims the title for himself in the Pastoral Epistles side by side with Kijpvg Kal dirbaroXos. See 1 Tim. ii. 7 ; 2 Tim. i. 11. 12. irpds tov KarapTio-udv tov dylav els Spyov SiaKovCas. ' With a view to the equipment of the saints for ministerial duty.' This whole clause must be taken together, the saints, i.e. all the members of the Church, are to be fitted to render their appropriate service, cf. ii. 10. It is however not clear whether it defines the activity of the pastors and teachers, or whether it is connected directly with tduKev and defines the purpose which lay behind the special endowments granted to particular individuals. The weight of the clause and its close connexion with the main thought of the sentence are strongly in favour of connecting it closely with the main verb. SiaKovia. The most inclusive word covering the whole range of ministration from the highest to the lowest. The Christian use of it would seem to rest upon the word of the Lord in Mk x. 45. 12 68 EPHESIANS [4 12— els otKoSopijv rov o-iuparos tov xp'o-tov. ' To result in building up the body of the Christ,' cf. v. 16. Here again the connexion of the clause is not quite certain. It may be connected, as the preceding clause, with IduKev, and describe the ultimate goal contemplated in the gift. It is, however, probably better, seeing that the building up of the body is in v. 16 so directly dependent on the activity of each several part, to regard it as co-ordinate with gpyov diaKovlas, i.e. as the result of the kot. r. 07. The 'building up' has two sides. It consists partly in the drawing in of fresh members into the body, and partly in the perfecting of those who are already members. Cf. ii. 20, 22 ; and Acts xx. 32 ; 1 Th. v. 11 ; 1 Cor. xiv. 5. The goal is described in the next clause. 13. KaTavTrjo-iopev. Cf. Phil. iii. 11 ; Acts xxvi. 7. ol iravres. 'One and all.' The whole of redeemed humanity. Cf. Rom. xi. 32. els ttjv evdTTjTa ttjs ir(o-re»s k.t.X. Cf. on iv. 3. Unity is at once our starting point and our goal. The unity from which we start is the unity of the Spirit among those who are already disciples of the One Lord, the unity which we have to achieve is the unity of humanity brought to realize their true relationship to one another and to their Head by the exercise of Christian faith. The sequence of thought is closely parallel to that in Jn xvii. 20 ff. tva irdvTes (sc. ol iriarevbvres did rov Xbyov abruv els ipi) iv uaiv...tva b Kbapos marevrj Sri ab pe diriareiXas ...tva uaiv rereXeiupiivoi els e'v, tva yivwaKij b Kba/ios Sri aii pe diriareiXas, where, as here, the unity of believers is to bring the world to faith in and the knowledge of the mission of the Son. eiri-yvioo-ews. The stress on knowledge as a further development of faith is characteristic of this group of Epp. See esp. Col. ii. 2, iii. 10. tov vlov tov Beov. The use of this title is rare in St Paul. In this form only Gal. ii. 20 and Acts ix. 20. Yet cf. Rom. i. 4, 9 ; Gal. iv. 6. It recalls the thought of the Fatherhood which runs through the Ep. els dvSpa re'Xeiov. Each up to the standard of a fully developed man. Cf. 1 Cor. xiii. 11 eire yiyova dv-ijp, and H. on Ja. iii. 2. St Paul is fond of the contrast between the full-grown and the babes (cf. v/jirioi v. 14), 1 Cor. ii. 6, xiv. 20. The thought is connected esp. with intellectual maturity, cf. Ph. iii. 15 ; Col. i. 28, iv. 12. The maturity of the whole and the maturity of the parts are inter dependent. See Heb. xi. 40. But St Paul is here thinking of the perfection of each individual (cf. v. 14) as in Col. i. 28. He uses dvdpwiros (ii. 15) not dvrjp for 'the New Man.' els peTpov T|XiK£as Toil TrXT|pwp.aros too -jipurTov. ' Up to the 4 14] NOTES 69 measure of maturity provided by the perfection of the Christ.' It is difficult to fix any point at which a man may be regarded as having attained to the full realization of all the capacities of his being. Our nature is complex and the different parts mature at different times. 'The fulness of the Christ' supplies at once the standard and the power by which that standard can be attained universally. 14. Iva p/r|Ke'Ti topev vrjiriot. The ' infant ' is still dependent on others for instruction (Rom. ii. 20 ; Gal. iv. 2). The Christian ideal is not satisfied until every member is capable of exercising his own judgement on the problems of life and thought by which he ia con fronted ; cf. Col. i. 28 ; Heb. v. 13. And as this passage shows, the authority of Teachers in the Church is given them to this end. No individual Christian, however, can hope to attain to a right judgement in isolation from his fellows ; cf. on iii. 18. This clause is to be regarded (W. and R.) as co-ordinate with v. 13, i.e. the putting away childish things has not to wait until we have attained our ultimate perfection, it marks out the way which we have to go. KXvSti>vi£dp.evoi Kal irepupepduevoi iravTi dveptp. St Paul is describing under an entirely fresh metaphor the disadvantages of lingering in a condition of spiritual childishness. The figure is that of a boat tossed on a rough sea (see H.'s note on Ja. i. 6) and swung round by every wind (of. Eccles. vii. 7 r) avKotpavrla irepitpipei aotpbv). It is the opposite condition to that indicated in iii. 17 ippi£wp.ivoi Kal TeBepeXiujiivoi, and Col. i. 23. ttjs 8i8ao-KaXCas. It is strange that the chief danger against which the members of the body have to be guarded by the ministry of pastors and teachers comes from teaching. But the conflict of truth and error in regard to the spiritual realities is clearly an inevitable part of the conflict to which we are called even ' in the heavenlies.' Nor is there any simple mechanical test by which the false teacher can be distinguished from the true. The wolves, of whom we are to beware (Mat. vii. 15; Acts xx. 29), come in sheep's clothing. Satan transforms himself into an Angel of Light and his ministers follow his example (2 Cor. xi. 13 — 15). Nothing therefore can relieve us of the responsibility of direct and personal communion with the Truth, each for himself, if we are to discriminate the guiding of the Spirit from the shifting gales of human invention. The warning against (all) teaching, without qualification, is parallel to the warning in 1 Jn iv. 1 1 Trust not every spirit ' (cf. 1 Thes. v. 20 f. irpotprjrelas pi) ii-ovdeveire irdvra di doKifidfere). Otherwise it would be tempting to suppose that, as in Col. ii. 8 the false teachers came with -¦ philosophy of their own, so those whom St Paul has specially in mind have arrogated 70 EPHESIANS [4 14— the title of 'the doctrine' for their own system. In the Pastoral Epistles i) byiatvovaa didaanaXla seems to stand in contrast with a specific rival. H. however, Eccl. p. 162, interprets the clause of 'the old heathen state of distracted beguilement by unworthy teachers,' on the analogy perhaps of 1 Cor. xii. 2. ev ttj KvpCa. 'Recklessness,' lit. dice-playiDg. It refers to lack of eeiiousness in principle in dealing as teachers with truth. tov dvBpioTruv. The thought recalls Col. ii. 8 and v. 22, which itself recalls Is. xxix. 13 and Mk vii. 6 ff . ; cf . 1 Cor. iii. 3. Human nature trusting to itself is (ii. 2) under the dominion of ' the spirit that is at work even now in the sons of disobedience.' ev iravovpyCa. 'By knavery.' The word has not necessarily a bad meaning, e.g. Prov. i. 4 tva Sip d/cd/cois iravovpylav, but St Paul uses it so in a somewhat similar context 2 Cor. iv. 2 and of the subtlety of the serpent, 2 Cor. xi. 3. Here it is better with R. to connect it closely with the following clause. irpds. Cf. Lk. xii. 47 7roieiv irpos rb BiXrjpa, ' corresponding to,' ' following the guidance of.' ttV pe8o8£av. Cf. vi. 11. ' The scheming.' ttjs irXdvr|S. Cf. H. quoted on ii. 2, ' A collective term for the moral anarchy of heathenism.' Cf. ij dirdrri v. 22, rd tpeOdos v. 25, and ct. rfjs dXijBelas v.'2i. The parallel in vi. 11 shows that jieBoSia is naturally connected with an active force. TJXai'Sv is used of Satan Apoc. xii. 9, xx. 10 ; cf. xiii. 14 of ' the False Prophet ' ; cf. ij dirdrri tov irXoirov Mk iv. 19. It seems better therefore to regard it here in its active rather than in its passive sense. . The schemings are not merely mistaken but misleading. The true state or the false state of the society to which we belong, the ideal of the Church and the ideal of the world, exercise an influence over our judgements especially in matters of right and wrong of a most practical kind. Cf. H. on Kbafios in St James. 15. dXr|8evovTes 8e. 'Being ' or ' Living the truth. ' The context shows that far more than truth-speaking is required, and the use of dXrjBebeiv in LXX. is in favour of a wide extension of meaning to truth in all relations of life. Gen. xx. 16 Kal irdvra d\i)»WoK=Niph. rpj 'in respect of all thou art righted' ; Prov. xxi. 3 Troietv Sfcoia Kal dXrj8ebeiv = 'to do justice and judgement' = BSB'P ; Is. xliv. 26 ttjv j3ovXriv twv dyyiXuv abrov dX7/0eiW = D7E'Hi. = 'performeth the coun sel of his messengers.' Ecclus xxxi. (xxxiv.) 4 ml dirb \j/ev8ovs rl dXijBebaei; ' Of that which is false what shall be true ? ' The context is treating of the unsubstantial character of dreams. This cone- 4 16] NOTES -ji sponds to the fuller meaning of dXijBeia as 'truth in fact,'. ' actual reality,' and not merely 'correctness' of statement, for which Whitaker contends, and to the use of dXijBivbs and iroie'iv rrjv dXrjBeiav in St John. ev &YdTrTj. Here as in v. 2 (cf. on i. 4) ' love ' is at once the definition of a life in accordance with the truth (hatred or indifference being a violation of the relationship in which by the very constitution of our being we stand both to God and to our brethren) and the power by whioh alone a life can be kept true. avjjiio-iopev els avTov. The parallels e(s avdpa riXeiov, els pirpov iiXidas suggest (so Abbott) (1) ' up to Him ' as the standard (cf. iii. 19 els irdv to irXijpufia) or goal of our development, i.e. ' until we become identified with Him.' It would be possible to take it (2) = ' unto Him,' i.e. for His possession, as Col. i. 16 rd iravra. ..els avrbv Iktiotoi, or (3) 'into Him,'into closer andcloser union until at last our incorporation is complete. This would reach the same end as (1) by a different route. The apparent paradox of members of a body having to grow into their places in the body is inevitable iu the spiritual region where the objective fact necessarily precedes the subjective realization, and the battle of life is ' to become ' what we ' are. ' The exhortation to the branches 'to abide in' the Vine (Jn xv. 4 ff.) implies the same paradox. Cf. the strange phrase in the parallel context in Col. ii. 19 ov Kparwv ttjv KetpaXijv = ' refusing to abide in.' Td irdvTa. ' In regard to every element in our being,' nothing being withheld from His dominion. os Io-tiv rj Ketj>aXrj. Cf. i. 22, v. 23, and esp. Col. ii. 19. The main thought is of sovereignty. It is a somewhat perplexing accident, both here and in i. 22, that the metaphor is drawn from the relation of one part of the body to the rest. 16. e£ oJ is to be connected with ttjv aii\-naiv iroieirai as with ati£ei in Col. ii. 19. It is used of the dependence of all on God in Rom. xi. 36 ; 1 Cor. viii. 6, xi. 12. Cf. yevmaBai iK toO 0eoO in Jn. o-vvapu.oXo-yovu.evov Kal o-vvpiPaiJdpevov. Cf. ii. 21, 'fitted and knit together.' The parts have to be fitted into one another, as the stones in a building or as the bones in the skeleton, and the whole structure has to be knit into one. See E.'s note. 8id irdo-T|s dipTJs ttjs eirixopT|yias. ' By every band (or ligament) with which Christ furnishes it.' In Col. ii. 19 'the whole body' is equipt and knit together by means of the ligaments and bands. Here the ligaments are regarded as constituting either the whole or part of the equipment, and our attention is concentrated on their function in maintaining the unity and coherence of the whole 72 EPHESIANS [4 16— structure. drj, as E. has shown, here as in Col. ii. 19 = a band or fastening, from dirrw, I bind. It may be a technical physiological term for a ligament. The translation 'joint' has no authority. atpii (from dwrw, I touch) cannot mean more than a point of contact. ttjs eTrixopTjytas (see E. ). The ligaments are in no sense sources of supply, i.e. of nutriment to the body. They are part of its furniture or equipment. The word would seem to be chosen to pick up the thought of the bounty of Christ (v. 11) in supplying the Church with leaders. They constitute the ' ligaments ' of the Body, just as in ii. 20 the Apostles and Prophets constitute ' the foundation ' of the Temple. KaT Ivipyeiav ev peVpip Ivds eKao-rov pe'pous. ' In accordance with the activity in due measure of each individual part,' i.e. as each organ of the body fulfils its appointed function in due relation to the rest. Here St Paul repeats the thought of vv. 7, 12. Each member of the body has its share in the building up of the whole. The clause may be connected either with the participles or with the finite verb. It really belongs to both. ttJv avfJTio-iv tov o-toparos iroieiTai, v. 15. The normal result of the unified and ordered activity of the living organism is growth. avfr|o-iv iroieio-Bai = auf dveaBai by a familiar classical idiom. The fall form is used here because St Paul desires to lay stress both on the fact of the growth and of its dependence on the energy developed within the body itself. els olKo8op.f|v lavTov, v. 12. Once more the thought of ' growth ' is linked with the thought of building. In the spiritual structure each element abides : it has what the material particles of a living body have not — a permanent place in the whole. ev d-ydirn. Cf. o. 15. The last as it is the first condition of vital development. 17 — v. 14. The Great Contrast. 17. St Paul resumes the exhortation begun in v. 1. But this time from the negative side — the side of the evil habits that have to be given up. This section extends to v. 14. It falls into two divisions : 17 — 24. The contrast between the old and the new in principle. 25 — v. 14. The contrast in detail. 17 — 24. The Contrast in Principle. paprvpopai. Of solemn protest. Acts xx. 26 (at Ephesus), xxvi. 22; Gal. v. 3; 1 Thes. ii. 12. iv Kvp£u>. ii. 21, iv. 1. 4 18] NOTES 73 irepiiraTetv. Cf. on ii. 2. ev paTaioTT|Ti tov. vods avrov. The picture of the 'gentile ' manner of life should be compared with the fuller treatment of the same subject in Eom. i. 18—32 ; cf. 1 Pet. iv. 1 — 4. jiaTaioTi)Ti, cf. Eom. i. 21; 1 Pet. i. 18. On the latter passage H. says : 'Its vanity ' (i.e. of a life not guided by belief in the true God) ' consists in its essential unreality and want of correspondence to the truth of things, its inability to fulfil the promises which it suggests, and its universal unproductiveness.' tov vods avrov. Cf. v. 23. vovs in St Paul (esp. note Eom. i. 28, vii. 23, 25, xii. 2 ; Col. ii. 18 ; 1 Tim. vi. 5 ; 2 Tim. iii. 8) is the faculty pre-eminently of moral discernment — blunted by sin, but capable of renewal in Christ. 18. eo-Koropevoi. Cf. v. 8, 11, vi. 12. Darkness is the condition of the Gentile world apart from Christ ; cf. Acts xxvi. 18 ; Col. i. 13 , 1 Pet. ii. 9; Eph. i. 17. There is an O.T. background to the thought in Is. ix. 1 = Mt. iv. 16 ; Lk. i. 79. And in words of the Lord Jn viii. 12, xii. 46. In Rom. i. 21 the darkness is part of the judgement on idolatry. In 1 Jn ii. 11 it is the result of 'hating the brother.' Cf. Mt. vi. 23. TJj Siavoi'a. Cf. H. on 1 Pet. i. 13. In LXX. an alternative translation with xapdia for 3?? or 33? for the centre of thought. The Gospel is here regarded primarily as a revelation of Truth. ovres. W.H. connect with ioKor., R. with dirijX. In any case redundant. dirnXXoTpitDuevoi. ii. 12 ; Col. i. 21. ttjs £TJv. Cf. on ii. 3 : 'in regard to.' tov iraXaiov dv8pwirov, Col. iii. 9 ; Eom. vi. 6. The phrase is the natural antithesis to d Kaivbs dvBpwiros v. 24 (d vios b dvaKaivobfievos Col. iii. 10) ; of. ii. 15. In ii. 15 the One New Man is a, corporate unit, and mankind is one in Adam (1 Cor. xv. 22 ; cf. Eom. v. 12) as in Christ. But here and in the kindred passages (cf. 1 Pet. iii. 4 d Kpvirrbs rrjs Kapdlas dvBpuiros) the thought is of the ruling principle in the individual character. So in Gal. v. 24 (|| Rom. vi. 6) -h adpl takes the place of d iraX. rjfi7dvB. rov or 33^ (6 times). It is 'the organ of moral thinking and knowing' (see Delitzsch, Bib. Psych.). As it is the seat of the deepest corruption (cf. v, 17; Rom. i. 28), so the renewal must begin there. Cf. Rom. vii. 25, xii. 2. ' The spirit of the mind' is an unique phrase. It must mean the spiritual root or ground out of which the conscious mind springs, ' intimum mentis,' Bengel. 24. Kal Iv8vo-ao-6ai, the Aorist again. ' Putting on ' is the natural antithesis to the 'putting off,' cf. v. 22. Cf. Gal. iii. 27; Eom. xiii. 14 and esp. Col. iii. 10, 12. In Gal. and Eom. ' Christ ' or ' the Lord Jesus Christ ' is the new vesture. Here and in Col. iii. 10 it is the 'New Man.' In Col. iii. 12 it is 'pity, kindness, humility, meekness, longsuffering.' tov Kaivdv dvBpioirov k.t.X. This describes in detail what St Paul expresses in the earlier epistles by the concise phrase ' Kaivi) Kriais. ' It is the character produced in the man who realizes his position in Christ and yields himself to be moulded by His Spirit after His likeness, that is after the likeness of God. Kara Beov. In justification of the rendering ' after the likeness of God ' see H. on 1 Pet. i. 15 (cord rbv KaXiaavra. KTio-BevTO. Cf. on ii. 10, 15. The new Creation like the old is regarded as ideally complete. Though it needs all the ages for its realization, the pattern has been perfectly expressed in the humanity of Jesus Christ. iv SiKaioo-vvrj Kal doridTT|Ti ttjs dXr|8e£as. Cf. Lk i. 75. In Wisd. ix. 3 Man is fashioned to administer the world iv baibTijTi Kal diK. baibrrjs is rare in LXX., once for ~\V)i 'uprightness,' twice for DPI 'integrity.' dVios is constant in the Psalter for TDPI. See L. on 1 Th. ii. 10. 78 EPHESIANS [4 21— ttjs dXr|8e£as. Appropriate to and springing from the truth re vealed and lived. So in Jn xvii. 17 sanctification is in the truth. iv. 25 — v. 14. The Contrast in Detail. 25. We pass on now to consider in detail special forms of evil that must be put off. Aid diroBepevoi to vJievSos. rd ipevdos after rj dirdrri and r/ irXdvrj cannot be simply ' the habit of lying,' it must include the whole false attitude towards life, the principle of selfishness from whioh every form of evil springs. XaXeire dXTJfleiav eKao-ros peTa tov ttXt|o-£ov avrov. The first result will be resolute truthfulness in speech. This quality according to Zech. viii. 3, 16 f. (of. Ps. xv. 2 and Jn i. 17) was to characterize the inhabitants of the restored Israel. oti eo-pev dXXfjXwv peXii. Cf. Eom. xii. 5 ; 1 Cor. xii. 25. At first sight this is a strange reason for speaking truth to one another. The ground of it becomes clearer on reflection. All hope of mutual under standing, all social intercourse, all effective corporate action is bound up with a deep sense of the sacredness of language as our chief means of communication. Lying is before all things au anti-social sin. In Col. iii. 9 the exhortation is given in the negative form firj feiSeaBe els dXXiiXovs. 26. dpy-r) is forbidden absolutely in v. 31 in the sense of personal outburst of passion. There is good reason therefore for taking this verse as referring to ' righteous indignation ' ; of. Ja. i. 19 (3pa8bs eis bpyrjv. For the anger here is regarded as inevitable and right, though needing to be kept in strict restraint. Indeed the obligation to speak truth involves at times the saying of hard things. dp-y£i;eo-8e Kal prj dpapTaveTc is taken from LXX. of Ps. iv. 4, and is apparently an accurate translation of a difficult phrase. The section Mt. v. 22 ff. may have the same meaning, esp. with the omission of elKrj. eVoxos t% Kplaei simply asserts that every one who is angry will have to give an account. It does not say that he will necessarily be condemned. & tjXios p/n, en-iSveTO eirl irapopyio-p.a> vptov. irapopyio-pds seems to be used more of provocation given than of offence taken. In that case the injunction would suggest consideration of the feelings of others rather than watchfulness over our own. The duty would be to seek reconciliation with any whom we have irritated, before sunset. Certainly that method of approaching the matter would leave the least room for the devil to get a lodging within the community for the destruction of its peace. It would also correspond most closely 4 29] NOTES 79 to the interesting Pythagorean precedent quoted by Wetstein : eiro fiifieio&ai robs HvBayopiKobs ol yivei fiijBiv irpoaiJKovTes, dXXd Kotvov Xbyov perixovres, eliroTe irpoaaxBetev els Xoidoptas bir' bpyrjs, irplv ij rbv t/Xiov dvvai rds defids ipfSdXXovres dXXr/\ois Kal dairaadpevoi SieXbovro, Plut. De Am. Erat. 488 H. 27. S£8oTe rdirov, 'give room' or 'allow scope.' Eom. xii. 19; Ecclus iv. 5, xix. 17, xxxviii. 12. See E. Tip SiafldXu). See H. on Ja. iv. 7. 28. d KXeirrov p/TiKei-i KXe-n-Te'TO. This implies, as indeed v. 17 does, that the bad habits of their former life still hung about some of the converts. The moral atmosphere of an establishment of slaves must have been terribly degrading for those who were still immersed in it. St Paul, however, as the next clause shows, must have been thinking in the main of free men. pdXXov Se KoiriaTti). Cf. Acts xx. 34 f. The distaste for the steady work necessary to earn a living is not peculiar to any generation. St Paul's fixed principle of self-support served a further purpose besides distinguishing him from the tribe of charlatans. epya£dpevos rais x€P°"''v T° dyaBdv, 1 Cor. iv. 12 ; 1 Th. iv. 11. Ipy. to dyaBdv is not to be confused with the phrase in Eom. ii. 10 ; Gal. vi. 10. The best parallel is Tit. iii. 8, 14 KaXwv tpywv rrpot- araoBai. There were disreputable methods of making a living, the evil of which would not be purged by a charitable subscription, so the addition of rd dyaBbv is not superfluous. tva. exTJ peTa8i8dvai to xP«£ov exovri. Neither St Paul (1 Tit. vi. 17 f.) nor our Lord (Lk xvi. 9) denounces the institution of private property. Both find its chief end in the power that it gives for social service. 29. o-airpds. It is worth notice that in Mt. xii. 33 ff. the refer ence to Sivdpov aairpbv and Kapirbv aairpbv is connected directly with a reference to the character of words proceeding out of the mouth, cf . Lk vi. 45 (which has points of contact with Mt. xii. 34 f. no less than with Mt. vii. 17 f.). aairpbs is not worthless merely but foul, loathsome to a healthy taste, and spreading corruption. This would include ill-natured gossip no less than language of the kind with which St Paul deals more at length in v. 4. p/rj eKiropeveVBti). Cf. the Homeric iroibv ere eVos tpbyev tpKos bdbvruv. We cannot prevent the thought occurring to our minds. We can refuse to give it utterance. irpds oIko8op.t)v ttjs xPe'aSi r)p£a. We pass now to a warning against all tokens of an unbrotherly temper. The stress laid on this side of Christian Ethics by all the N.T. writers is worth careful attention. The words here mark the stages in the development of a quarrel : iriKpfa is the feeling of bitterness that refuses reconciliation, flvpds an outburst of passion, dpyij the settled state of irritation, Kpavyr] noisy denunciation, pXao-<|>r|pCa slanderous reviling. dp8-rJTO dip' vpwv. The phrase suggests indignant rejection, cf. Acts xxii. 22. o-vv irdo-rj KaxCa. 'With every form of malice.' Cf. 1 Pet. ii. 1 ; Ja. i. 21, with H.'s notes. 32. St Paul passes from the discord to sketch iu a few pregnant lines the nature and the ground of the Christian harmony. yCveo-8e. ' Show yourselves in thought and word and deed,' ' live according to your true nature.' No doubt in a real sense the character is acquired (we win our souls, Lk xxi. 19) as the habit of living in accordance with it is formed by repeated acts. But the result is never represented in the N.T. as the reward of effort self. directed and self-supported. That would be to make it what St Paul 5 1] NOTES 81 describes as a 'righteousness of our own rooted in law' Phil. iii. 9. It is always the appropriation of what is already ours by the free gift of God in and through Jesus Christ. So we are told to ' become ' sons of our Father in Heaven by following the laws of His action Mt. v. 45. Cf. the use of ylveoBai in 1 Pet. i. 15, iii. 6 with H.'s note. XPt)o-toC, kindneBS shown in helpful action, a constant attribute of God both in 0. and N.T. evo-irXayxvoi. According to its biblical sense ' tender-hearted' = airXdyxva olKTippov, Col. iii. 12. Xapigdpevoi 'forgiving.' The final antithesis to the spirit of bitterness. eavTois. The change from els dXXrjXovs in the opening phrase should be noticed, but as E. shows (after Blass, Gr. N.T. § 48, 9) too much must not be made of it. The same change is found in Col. iii. 13, 16 ; 1 Pet. iv. 8, 10 and Lk xxiii. 12. Certainly in this last passage the change can only be due to the love of variety. KaBtos Kal d Beds. St Paul here writes out at length the thought implied in Kard Bebv in v. 24. The Divine Example as the ultimate standard and as a constraining motive in the Christian life, appears in its dearest form in the Sermon on the Mount (Mt. v. 48 ; Lk vi. 36). The Gospel of St John helps us to realize the character of a life lived continuously in submission to this law. For the O.T. background for the thought and the Gentile aspirations in the same direction, see H. on 1 Pet. i. 15. For the special application of the example to the duty of forgiveness cf. Mt. xviii. 32 f . and Lk vi. 35. The sight of Stephen praying for his murderers must have been St Paul's first introduction to this side of the activity of the Christian Spirit. ev Xpio-Tai. See pp. Ixii — lxxvi. Christ is both the message and the reality of God's forgiveness for men. CHAPTER V. 1. ylveo-Be ovv pipTjral tov 6eov, ios TeKva ayairT|Td. The thought of the Divine Example is repeated and enforced by reference to the thought of the Fatherhood of God (bringing the passage into yet closer relation with Mt. v. 48), and to the love which on His side expresses the heart of the relationship, cf. on i. 6. This brings the exhortation to fulfil the Christian ideal to its natural climax in the command 'to walk in love.' The note has been often struck since its first occurrence in i. 4. Here it finds its supreme manifestation in the self-surrender of Christ on our behalf. eph. F 82 EPHESIANS [5 2— 2. KaBtos Kal d xpio-rds TJ7airT|o-ev vpds Kal rrapeSwKev eavrov virep vpwv. Familiarity ought not to dull our sense of wonder at this instinctive re-enforcement of the appeal to the example of God by an appeal to the example of Christ. It has its ground in the Gospels. Because He could say ' He that hath seen me hath seen the Father,' He could say also ' Take my yoke upon you and learn from me,' and His example in loving is the measure and ground of the ' New Commandment ' Jn xiii. The love of Christ is characteristically and finally displayed in His Death. It is this that gives the Cross its con straining power over the hearts of men. See 2 Cor. v. 14 ; Gal. ii. 20. And it was meant from the first to bear fruit after its kind, in similar acts of self- surrender on the part of His disciples, Mk x. 45. Later, in this Epistle, v. 25 f . , one result of the self-surrender is seen in its power to consecrate and cleanse the Church. Here it is regarded in its Godward aspect as the final expression of human adoration and worship, ' an offering of a sweet savour.' As a sacrifice for sin the offering of Christ on our behalf is represented especially in the Epistle to the Hebrews as single and complete. There is no hint anywhere that we can share any part of that burthen with Him. But as this verse more than any other helps us to realize, there is another side to the Cross. Eegarded as the perfect expression of dutiful love to God and man, finding expression in the uttermost self-sacrifice for the service of His brethren, there is that in the Cross on which the heart of the Father can rest with infinite satisfaction, and which makes it a worthy offering in our name as well as on our behalf, gathering up into itself every longing to find some outlet for adoring gratitude and every aspiration after Divine Communion which the heart of man has known or can know. In this aspect of the sacrifice of the Cross St Paul here calls Christians to take a living and personal share. He reminds us that what we do in loving service of our brethren after the example of Christ is at the same time an offering of a sweet savour before God. It is the service which we offer in the temple which we are. On this side of Christian hfe and on the whole thought of Christian sacrifice, see H.'s notes on 1 Pet. ii. 5. The thought that the restored Israel would constitute a 'sacrifice of sweet savour' is found in Ezek. xx. 41. Cf . also Phil. iv. 18 where the kindness shown by the Philippians to St Paul at Eome is described in the same terms. 3. JJopveCa 8e k.t.X. After the height to which we have been raised in v. 2 this comes as a rude shock. But St Paul is always in close touch with the facts of the situation. His clear vision of the glory of the true Christian life did not blind him to the dangers 5 4] NOTES 83 to which it was exposed by the state of public opinion in his day. These dangers were of two kinds. The first came from the prevailing tone of Greek society in regard to sexual morality, the second from the popular assumption that self-aggrandisement is the only effective motive in human action. St Paul has already traced the moral darkness of the Gentile world to its root in sensual indulgence, v. 19. He here warns against the danger of dallying with impurity in ordinary conversation, and he couples with it a similar warning in regard to 'covetousness.' The collocation has seemed strange to many commentators and an attempt has been made to find another meaning for TrXeove'KTT|s and irXeovegCa. L. (on Col. iii. 5) and E. are no doubt right in contending that the attempt has failed. On the relation between the two contrasted forms of evil see on iv. 19. What should be noted here is that St Paul would have us guard as carefully against listening to tales that would excite the passion of greed in us, as against tales that inflame the fires of lust. He would exclude from ordinary conversation the assumption or imputation of selfish just as much as of impure motives. KaBws Trpeirei dyCois. Cf. 2 Cor. vii. 1. The thought is that as God's people they were bound to keep free from contact with that "which might defile, and so fulfil the Levitical regulations for ceremonial purity for worshippers under the Old Covenant. Such regulations applied only, as our Lord's seeming disregard of them shows, to careless, indifferent contact, not to the touch which brought healing and life. So here St Paul is not breaking his own rule in laying it down. irXeovegta occurs in the Gospels only in Mk vii. 22; Lk. xii. 15. 4. St Paul is still thinking of topics of conversation. alo-xpoTT(S is any discreditable action belonging to either of the excluded classes. Notice e.g. alaxpov Kipdovs x&Plv m Tit. i. 11. ptopoXo-yCa f} evTpaireXCa. This pair of words describes contrasted forms of wrong conversation, that which is coarse and outwardly repulsive, and that in which the foulness is delicately veiled in innuendo or double entendre. Both alike St Paul brands as ' in bad taste,' ovk dvfjKev ; cf. Eom. i. 28 ; Col. iii. 18. pupoXoyCa in Plutarch is the kind of talk that comes from a man when he is drunk. It is possible that it may not be worse than inane, cf. Mt. vii. 26. But 'the fool' in the Wisdom literature has a darker side. evTpa- rreXCa. This word started with a good sense. In Aristotle the mean between the boor (aypoiKos) the man who has no manners, and the unctuous person (pwfioXbxos) who has too much manners, is ebrpd- 7reXos, the well-bred gentleman. It came to describe the tone of F2 84 EPHESIANS [5 4— 'good society,' and was used to glose over all manner of evil. Cf. Minucius Felix, c. 20, tota impudicitia vocatur urbanitas. dXXd pdXXov evxapio-Tfa, 'let the grace of wit be superseded by the grace of thanksgiving ' E. Here, as elsewhere, St Paul ' empties by filling,' cf. Phil. iv. 8. He helps us to consecrate our lips by reminding us of the highest use of language ; cf. Heb. xiii. 15 ; 1 Pet. iv. 11. So St James checks the violence of theological in vective, iii. 9. St Paul suggests at the same time that if we look out for them we need never be at a loss for material for thanksgiving in benefits received and good observed; cf. on v. 20. In view of St Paul's uniform usage ebxaptarla can hardly be anything but ' thanksgiving to God.' The word is not found in LXX. outside the Apocrypha. It is common in Papyri. See Milligan on 1 Th. i. 2. E. however is no doubt right in pointing out that the associations of ei)xdpiin-os ( = gracious) must have made the word suggest ' grace of speech ' which would help out the antithesis to ebrpaireXia. 5. tovto -ydp torre -yivwo-KovTes. ' Ye know by your own observa tion ' or ' Observe and know.' It is interesting to notice with E. that this combination is found once or perhaps twice in LXX. as the rendering of a familiar Hebrew idiom. It is even probable that the idiom may have suggested the combination to St Paul. None the less the phrase has a natural meaning of its own in Greek which is fuller than that of the Hebrew to which it corresponds. For the two words for knowing are distinct and are each used in their proper signification, eldivai (to know) describes the result, ywwaKeiv (to perceive) the process in the acquisition of knowledge. ' You know the fact and you are daily observing instances of its application,' or perhaps better as imperative (with Hort on Ja. i. 19) ' Take note of this fact by observing.' irds — ovk exei. Cf. iv. 29. ' Every is excluded from.' Similar lists are found in 1 Cor. v. 11, vi. 9 ; Gal. v. 21 ; Eom. i. 29 ; Col. iii. 5; 1 Tim. i. 10 ; 2 Tim. iii. 2; Apoc. xxi. 8, xxii. 15; cf. Mk vii. 22 ; Mt. xv. 19. Some of these follow the lines of the Decalogue. But some are independent. As E. points out the language here and in Gal. and 1 Cor. suggests that there was a recognized body of moral teaching in use in the different Churches. The material however does not seem sufficient to enable us to determine its contents. TrXeove'KTT|S, o 4oriv el8wXoXaTpT|s. Cf. Col. iii. 5 and L.'s note. The covetous man sets up another object of worship besides God. Though there is no trace of ' Mammon ' as the object of any established cult, our Lord certainly in Mt. vi. 24 (=Lk xvi. 13) treats 5 6] NOTES 85 it as claiming a service from men inconsistent with whole-hearted devotion to God, i.e. He implies that covetousness is idolatry. The reminder is necessary for those whether Jews or Gentiles who were tempted to imagine that there could be no question of their loyalty to Jehovah as long as they turned their baoks on the established forms of heathenism. ovk ex€l KX-r|povop.£av. Cf. on i. 14. The Kingdom and the in heritance come together in Mt. xxv. 34. In 1 Cor. vi. 9 ; Gal. v. 21 the inheritance is future. ev ttj Pao-iXe(a tov xplo"rov Kal Beov. Eeferences to the Kingdom are found in the records of St Paul's preaching at Derbe etc. (Acts xiv. 22), Corinth (xix. 8), Ephesus (xx. 25) and Eome (xxviii. 23 and 31). It is also mentioned by name in 1 Th. ii. 12 ; 2 Th. i. 5 ; 1 Cor. iv. 20, vi. 9 f., xv. 24, 50 ; Gal. v. 21; Eom. xiv. 17 ; Col. i. 13, iv. 11 ; 2 Tim. iv. 1, 18. It is sometimes definitely future as in 2 Th. i. 5 ; 1 Cor. vi. 9 f., xv. 50 ; Gal. v. 21 ; 2 Tim. iv. 18 (tV eTroupdviov). It is sometimes present, 1 Cor. iv. 20 ; Eom. xiv. 17 ; Col. i. 13, as it seems to be here. In the other passages it is in determinate. It is generally 'the Kingdom of God.' It some oases 1 Cor. xv. 24; Col. i. 13; 2 Tim. iv. 1, 18 it is by implication the Kingdom of Christ. The actual title however ' the Kingdom of Christ' does not appear elsewhere. (Similarly al iKKXrjalai tov Xpiarov is only found in Eom. xvi. 16.) tov xplo"™v Kal Beov, ' of Christ and of God.' This is better than the other possible rendering ' of Him who is Christ and God.' There is no clear instance in St Paul where Christ is called Beds absolutely. In Eom. ix. 5 the punctuation is at best uncertain. In relation to the Kingdom the Son expressly shares the sovereignty with His Father, Apoc. iii. 21, xi. 15, xx. 6. 6. In these matters the Christian standard involved a complete reversal of the popular standard. ' Covetousness ' in the shape of a desire for large possessious was nowhere regarded as in itself a re ligious failing, while ' prostitution ' (as distinct from ' adultery ') was regarded as at worst a venial offence in a man, where it was not actually practised under the cloak of religion. St Paul feelB it necessary, therefore, solemnly to reiterate his warning on the reality of the evil, coupling it with a vision of the service that the Church could render to the world by faithfulness to the light entrusted to her. Mi)8els vpds d-rraTdTW Kevots Xo70is. In Rom. xvi. 18; 2 Thes. ii. 3, St Paul has definite false teachers in view, as in Col. ii. Here, how ever (as in 1 Cor. vi. 9, xv. 33 ; Gal. vi. 7), there is no need to 86 EPHESIANS [5 6— assume that the deceiver was doing more than making a mock at sin. It is, however, worth remarking that according to Apoc. ii. 14, 20, at Pergamum and Thyatira, and by implication at Ephesus (ii. 6), there were those who were teaching the Christians to commit fornication. epxeTai rj dpyr| tov 8eov. Cf. Col. iii. 6 and Rom. i. 18 ; Jn iii. 36. Notice in each case the use of the present tense. On dpyTJ, see on ii. 3. On tovs vlois ttjs direiflCas, see on ii. 2. 7. p.T| y£veo-8e, ' do not develope into,' ' prove in the end,' implying danger, but not actual failure, cf. v. 17. o-vvpeVoxoi, ct. iii. 6. There is solidarity in evil as well as in good. The tares are bound into bundles (Mt. xiii. 30) for burning. 8. TJTe Yap iroTe o-kotos. St Paul has come back now to the broad contrast between the New and the Old with which he started in iv. 17. Just as he contrasted their present with their former position in point of spiritual privilege (ii. 12), so here he points the contrast from the side of moral responsibility. The figure that he employs is that of light and darkness. It is a figure of frequent occurrence in Isaiah, especially in the later chapters, where the world both Jewish and Gentile is described as lying in darkness, and Jehovah (lx. 19) and the Servant (xiii. 6, xlix. 6) and Zion (lx. 2) are in various ways sources of light. The figure had passed into general currency, the Pharisees regarding themselves as in a special sense called to be the light of those in darkness (Rom. ii. 19). Hence the bitter irony of our Lord's description of them as ' blind guides ' and His warning Mt. vi. 23 ; Lk. xi. 35. At the same time He claims the figure of light for Himself (Jn viii. 12, ix. 5, xii. 46), and for His disciples (Mt. v. 14), and describes the condition of men apart from Him as darkness (Jn xii. 35, 46) and the force opposed to Him as ' the power of the darkness ' (Lk. xxii. 53). In the same way the figures are applied in direct dependence on Isaiah in Lk. i. 79, ii. 32 ; Mt. iv. 16. The figure is first found in connexion with St Paul at the critical moment in the evangelization of Antioch in Pisidia, Acts xiii. 47, where Is. xlix. 6 is boldly claimed as supplying decisive guidance to Paul and Barnabas in turning to the Gentiles. How fundamental the thought was in St Paul's conception of his office is clear from Acts xxvi. 18. From this point of view he speaks of the world apart from Christ as 'this darkness' (Eph. vi. 12, cf. 2 Cor. vi. 14). The men belonging to it are ' darkened in mind' (iv. 18), blinded by the god of this world (2 Cor. iv. 4), and do the works of darkness (Rom. xiii. 12 ; Eph. v. 11). For this darkness is a dominion (Col. i. 13 ; cf. Acts xxvi. 18) and spiritual powers of evil exercise authority within it 5 11] NOTES 87 (Eph. vi. 12). The deliverance effected by the Gospel is a transference of men to a new allegiance in the kingdom of the Son of His Love, which is another name for the inheritance of the Saints in light. It is the work of God Himself (Col. i. 13) and is strictly parallel to the original creation of light out of (physical) darkness (2 Cor. iv. 6). It is effected as God Himself shines in our hearts to enable us to see His Glory in the face of Christ. The result is a moral transformation. Christians become sons of light (1 Thee. v. 5 ; cf. Jn xii. 36). They put on the armour of light (Rom. xiii. 12). They become themselves luminaries, spreading light and life in the world (Ph. ii. 15 ; cf. Mt. v. 14). Bearing these passages in mind the sequence of thought here can be followed without difficulty. vvv 8e (puis 4v KvpCip. In union with and in loving obedience to their Lord they had become luminous. Cf. Mt. v. 14 ; Jn viii. 12 ; Apoc. xxi. 11. ws r^Kva (ptaTos irepiiraTeiTe. Cf. Lk. xvi. 8; Jn xii 36; 1 Thes. v. 5 and note on ii. 3. They were moulded and transformed by the light that shines from Him into its own likeness, and the consequence must be seen in their daily life. irepnraTeiTe. This picks up iv. 17, v. 2 and is picked up in v. 15. Jn xii. 35 supplies an interesting parallel emphasizing as ix. 4, xi. 9 the fact that the possession of the light is a call to work. 9. d Yap Kapirds tov bSwtos. See v. 1. This clause defines both the character of the children of light and the blessings inherent in the light which they are called to radiate. aYaBwo-vvrj. Kindness in action, active benevolence, the opposite of Kada iv. 31 ; part of the fruit of the Spirit in Gal. v. 22. SiKaio- o-vvtj. ' Justice ' recognizing the claims of men iv. 24, vi. 14. dXT|fle£a. 'Truthfulness' iv. 21, vi. 14; 1 Cor. v. 8. Sincerity in word and deed, the opposite of brrbKpiais. 10. These elements in character are to be guided in action by reference to the will of the Lord; cf. 1 Jn v. 2. This constant surrender of the will completes the thought of the offering of the whole life as a sacrifice implied in v. 2. Cf. Rom. xii. 2. evdpeo-Tov. Cf. Jn viii. 29 ; 1 Jn iii. 22 ; 2 Cor. v. 9 ; Heb. xiii. 16 ; Wisd. ix. 10. 11. Kal pTJ o-vvKoivwveiTe k.t.X. Cf. v. 7 ; Apoc. xviii. 4 ; 1 Tim. v. 22 ; 2 Jn 11 ; Ps. 1. 18. ' Have a share with them in— become jointly responsible for ' by approving (Eom. i. 32) or acquiescing in without protest. epYois, as in Gal. v. 19 ; Eom. xiii. 12. The word is constantly used in a disparaging sense in St Paul. 88 EPHESIANS [5 11— paXXov Se Kal eX^Yxere. 'Awaken their consciences,' 'convict' them, 'show them to themselves in their true colours.' This may be by public exposure or open reproof, but the word refers rather to the result than to the means, cf. Jn xvi. 8 ; Wisd. i. 3, 5, xii. 2, esp. ii. 11 rd 7dp daBevis dxprjarov iXiyxerai, 1 Cor. xiv. 24. For object supply abrovs, the sinners, not the sin. 12. rd Y°P Kpvc|>TJ yivdpeva vir avrov. The two clauses rd Kpvtp-g yivbpeva... rd de irdvra should be taken closely together. 'For though the things that are done in secret. ..yet everything when convicted by the light....' The yap really connects the second clause with the preceding imperatives. For the omission of v.iv in the first clause, cf. Eom. vi. 17. The effort after concealment shows that their consciences are still sensitive to the reproof of the light. Jn iii. 20 is a close parallel. aUrxpdv eoriv Kal Xeyeiv. A lesson in method. Conviction of sin will follow from the presence of the light without elaborate word- painting of its horrors. 13. rd irdvTa here must be taken quite generally. It is in strong contrast to rd Kpvtpy yivbpeva. St Paul does not mean that Gentile abominations become edifying by being dragged into the light. They are sheer darkness and vanish before the light. But everything that can stand the light is manifested in its true nature as God made it under the searching action of the light. The light judges, no doubt, but it does not destroy. It reveals and quickens. However painful the work of reproving may be there is hope in it. irdv Y KvpCtp. The heart is lifted up to the Lord while the mouth is giving expression to its joy in the congregation. In music in the congregation, ritual expression is in danger of outrunning the inward devotion. In the matter of public confession of faith in the sight of an opposing world, the danger is the other way, and the order of reference to heart and mouth is reversed in Eom. x. 10. 20. evxapio-Tovvres irdvTore virep irdvrwv. Cf. v. 4 ; 1 Thes. v. 16 ff. ; Col. iii. 17. The tone of spiritual exhilaration that St Paul requires is strange in this context, where no effort is made to keep out of sight the discouraging character of the surroundings. It can only be maintained by the deliberate development of a habit of thanksgiving. Cf. the connexion in 1 Thes. v. 16 ff. between the commands to rejoice and to give thanks. The command here is as inclusive as possible. ' At all times for all people (or things).' For the masc. (which in any case cannot be excluded) cf. 1 Tim. ii. 1. St Paul's Epp. (cf. i. 16) show that he practised what he preached. 92 EPHESIANS [5 20— Though the word can hardly be regarded as having yet attained to a technical signification as describing the central act of Christian worship, yet thanksgiving to God was certainly from the first a prominent feature in Christian assemblies, 1 Cor. xiv. 16 ; Heb. xiii. 15. iv dvdpan tov Kvplov rjpwv Ttjo-ov Xpio-rov. This formula occurs twice (2 Thes. iii. 6 ; 1 Cor. v. 4) characterizing acts of St Paul himself ; first as laying down a binding regulation for the life of a community (2 Thes. iii. 6), and then as pronouncing sentence on an offender (1 Cor. v. 4). In 1 Cor. vi. 11 it describes the authority by which Baptism had been administered and all its blessed consequences secured to men conscious of the foul defilements of the heathenism out of which they had been taken. Here and in the parallel passage Col. iii. 17 it describes the position at once of privilege and respon sibility in which every Christian stands, both regulating and inspiring every act and every word, and keeping the whole life in the presence of God. The passages in Jn (xiv. 13 f., xv. 16, xvi. 23 f.) which define the condition of prevailing prayer after the Ascension are closely parallel. They may well have moulded Christian liturgical forms from the beginning. According to Acts iv. 23 — 30 when for the first time the Church was called to suffer persecution ' for the Name ' they pray for a public manifestation of power through the Name. to flew Kal iraTpC. Cf. on ii. 18. 21. v-rroTao-dpipXpio-Tov. An unexpected con clusion to the devotional outburst keeping it in strict relation to the commonplace duties of everyday life. This law of mutual subjection is paradoxical not in form only-but in substance, for it covers all cases including those in authority as well as those under authority (see H. Village Sermons in outline, p. 107). The closest parallels are Rom. xii. 10; Ph. ii. 3. Origen adds Gal. v. 13 with a reference to the Feet-washing in Jn xiii. It rests on the law of Christian leadership laid down by the Lord in Mk x. 43 — 45 ; cf. Jn x. 11. The devotion of the Good Shepherd to the service of His Flock is absolute. ev cpdptp Xpiarov. The relationship is consecrated and safeguarded on both sides by the thought of Christ. He is the ideal Husband, Parent, and Lord as well as Judge. Cf. vi. 5 — 9. On the place of ' fear ' in the Christian life see H. on 1 Pet. i. 17. v. 22 — vi. 9. Human relationships in Christian lisht. Cf. Col. iii. 18— iv. 1 ; 1 Pet. ii. 18— iii. 7. v. 22 — 33. Wives and Husbands. 22. Al YvvaiKes tois ISiois dvSpdo-iv lis Tip Kvptip. Cf. 1 Cor. xi. 3. Wifely subjection is commended in Col. iii. 18 as 'seemly.' In 1 Pet. 5 24] NOTES 93 iii. 1 it is part of the ornament of a meek and quiet spirit, commended for its winning power as a revelation (eVo7rreiSo-ai'Tes) of the Divine, and by the example of the holy women of old. Here the attitude follows naturally on the recognition of the Divine antitype of the marital relation. It is the acknowledgement of the Lord as the real source of the husband's authority. 23. on dvrjp eo-nv KeaXrj ttjs YwaiKos lis Kal d xp'ords KeipaXij ttjs eKKXi]o-£as. On the figure of ' the Head,' cf. on i. 22. It is applied as here to the relation of husband to wife in 1 Cor. xi. 3. Only there Christ is spoken of as Head of every man individually and not as here as Head of the Church. The position in regard to the race is a development of the thought of Christ as the Second Adam. See H. Chr. Eccl. p. 151. avrds. Himself — by His own act — or in His own person ; cf. ii. 14. o-wtt)p tov o-wparos. Christ is called Saviour in St Paul outside the Pastoral Epistles (4) only in Ph. iii. 20. In the rest of the N.T. only in Lk. ii. 11 ; Acts v. 31, xiii. 23 ; Jn iv. 42 ; 1 Jn iv. 14 ; 2 Pet. (5). For its use as an Imperial Title see Deissmann, Light from Ancient East, pp. 368 ff. The nature of the salvation is defined in Acts V. 31, dpxfybv Kal auTrjpa...Tov Sovvai fierdvoiav Tip 'lapaijX Kal dtpeaiv dfiapriwv. In Acts xiii. 23 there is no definition. It may, however, be implied in the closing words of the speech v. 39, iv robrtp iras b iriarebuv SiKaiovrai. In Ph. iii. 20, the salvation lies in the future and is closely connected with the transformation of ' the body of our humiliation. ' It might be possible therefore to take the salvation of the body here as referring to the consecration of sexual relations of which St Paul speaks in 1 Cor. vi. 13 — 15. But rb owpa can hardly he anything else than the Church esp. as Christ has just been described as KetpaXi), of. i. 23, iv. 16. The salvation therefore is no doubt to be understood in the light of vv. 23 — 25. The thought is introduced here because the Headship had been displayed most clearly in the sacrifice by which the salvation had been wrought out (cf. Acts v. 31, dpxi\ybv Kal aurijpa) and because the same sacrifice constitutes His final claim on our allegiance, cf. 1 Cor. vi. 20. 24. dXXd ios rj eKKXr|o-(a viroTdo-o-eTai Tip \pio-rip. On the descrip tion of the Church as the Bride of the Christ, see H. Christian Ecclesia, pp. 150 f. It is based on the O.T. Primarily on Hos. ii. (cf. Rob. Smith, Prophets of Israel, 170 ff.). Cf. Jer. ii. 2 ; Ezek. xvi. ; and Is. liv. The comparison is taken over, with the Christ as Bridegroom, into the Gospels. See Mt. ix. 15 and parallels, Jn iii. 29; Mt. xxii. 2ff. It reappears prominently in Apoc. xix. 7 — 9, xxi. 2f., 9f. In St Paul the figure had been used (2 Cor. xi. 2) of a single local Ecclesia, cf. 94 EPHESIANS [5 24— lessons from the marriage law in Rom. vii. 4, and Is. liv. had been appropriated to the Church as the New Jerusalem in Gal. iv. 26. But a jjersonification so complete that the ideal relation of the spiritual Bride and her Bridegroom is taken as the model for actual husbands and wives is startling to our modern and western imaginations. As the language of O.T. shows, it would cause no difficulty to the Jew. In St Peter Sarah supplies a concrete example of the right attitude of the dutiful wife. dXXd. See E. 'How be it' ('to resume,' 'anyway') 1 Cor. xii. 24; 2 Cor. iii. 14, viii. 7 ; Gal. iv. 23, 29. ovtws Kal al YvvaiKes rots dv8pdo-iv ev ttovtC. The authority of the husband is rooted in the overlordship of Christ, so any demands of a husband, inconsistent with that overlordship, do not come within the scope of this instruction. 25 — 33. The Duty oe the Husband. 25. The primary duty on the husband's side is self-sacrificing affection. The pattern of Christ in this respect is concrete enough. It has already been dwelt upon in v. 2. It is worth noting how con stantly (here and v. 2, and in Gal. ii. 20, and in Apoo. i. 5) the love and the sacrifice are commemorated together. The sacrifice was a ' ransom ' and it is possible that St Paul regards it here in the light of a dowry. For the preparations for the wedding described in the next verse depend on the sacrifice. 26. tva avTr)v aYido-rj KaSapCcras to XovTptp tov iiSaTos. " That he might expressly claim her for Himself after cleansing her by the bathing with the water. " Cleansing and sanctifying are two results of the one act of baptism, but St Paul (1 Cor. vi. 11) regards them separately, the removal of defilement preceding the consecration. ev pTJpan. tio X. t. v. and ev p. are syntactically independent and probably no X. should be taken closely with Ka8ap(o-as and ev p. with the main verb oy- St Paul's main business is with the duties of husbands and wives, so the antitype is indicated with the utmost conciseness. The ref. in rip X. <. vSaros is certainly to Baptism (cf. Tit. iii. 5 ; Heb. x. 22), Xovrpov being (see E.) the act of washing rather than the laver. This is naturally connected with KaBapiaas, nor does it seem to require any further definition to justify the effect claimed for it. ev prj pan 'in the power of a word' is best con nected with aYido-T| as the means by which He ' set her apart.' The key to St Paul's meaning is to be found in Rom. x. 8 — 17, where the thought of rd pij/ia is dwelt upon in detail. He starts with a quotation from Deut. xxx. 14 where pr//ua= 'the commandment 5 27] NOTES 95 of the Lord.' This corresponds under the new dispensation to rd pij/ia ttjs 7r(flreii>s, i.e. the Christian Creed Kvpios 'lrjaovs, the living Lord, who is the perfect revelation of the Will of God, and is accepted as Sovereign in the confession of the Christian Faith. Then in v. 14 St Paul asks, " How can men believe one whose voice they have not heard (oJ oi)*r ijKovaav) ? How can they hear without a preacher ? " implying that the preacher not only brings a message about Christ but in a real sense speaks the words of Christ (2 Cor. xiii. 3), or at least brings a message from Him. His conclusion is summed up in v. 17, dpa rj irlans i% dKorjs 7/ Si d/cofy Sid prjfiaros Xpiarov, where again Christ is the source and not only the subject of the ' Word.' So here iv pij/xaTi in a sentence describing an action of Christ must refer to a word spoken by or at least in the name of Christ, i.e. to ' the Gospel ' as resting on His commission to His Apostles, e.g. Lk. xxiv. 47 ; Acts xxvi. 17 f. ; cf. Mt. xxviii. 19 f . The Gospel is primarily a declaration of the Lordship of Jesus and a call to baptism into that Name on the acceptance of that Creed. The Gospel therefore, thus linking men to Christ, is regarded as ' a power of God unto salvation ' Rom. i. 16. Through the Gospel the Gentiles enter into their inheritance with the Jew (Eph. iii. 6). It is the means by which men are 'begotten anew,' cf. 1 Pet. i. 23 — 25 and 1 Cor. iv. 15. Elsewhere both cleansing, Acts xv. 9, and consecration, Acts xxvi. 18, are ascribed to 'faith,' but this as we have seen implies a 'word.' Of course the ' Gospel ' is identical both with the Baptismal Creed and the Baptismal Formula and a meaning can be extracted from ev prjpan if the phrase is connected with rip X. t. vSaTOS. But the form of expression is unnatural. The clue to the meaning and construction of the whole phrase is to be found no doubt in the marriage customs of the time. The reference to these customs is unmistakeable in Trapaorfjo-rj (cf. 2 Cor. xi. 2). It is hardly less clear in to) X. t. ii. both in Greek and in Jewish marriage ceremonies. See esp. Ezek. xvi. 9. It is natural therefore to connect ev pTJpan with the formal claiming of the Bride by the Bridegroom, which in the modern Jewish rite takes place at the bestowal of the ring, in words whioh Mr Abrahams tells me are at least as old as cent, n a.d.: 'Behold, thou art sanctified to me.' (Talmud, Qiddushim, pp. 5 — 8). 27. iva Trapao-TTJo-Tj avrds eavrw. Cf. 2 Cor. xi. 2. Christ takes the part both of the Bridegroom and of the Bridegroom's Friend. Cf. Ezek. xvi. 10, of Jehovah and Israel. This clause carries on the thought both of 07. and KaB. but with growing emphasis on the object and results of the cleansing. In Apoo. xix. 7 f . we have the Bride's share in the preparation. 96 EPHESIANS [5 27— evSogov. In all her glory, Ps. xiv. 13 ; Is. Ixii. 1 — 5 : see Additional Note on d irarrjp rrjs db^rjs. pij ex°vo-av o-ir£Xov tj pvT(8a rj' n rwv toiovtwv. o-ttiXov, any de filement. pvrfSa, a mark of age or decay ; a vision of eternal youth. The New Birth is into a life in which corruption and death have no place, cf. vi. 24. The Church therefore when her transformation is complete will embody the characteristics of the ideal Bride, Cant. iv. 2. dXX' iva ij dyCa Kal apwpos. Cf. i. 4. The fulfilment of the end marked out for us by the Father 'before the foundation of the world' in Christ is here seen to be realized as the result of His consecration of Himself on our behalf (Jn xvii. 19). 28. ovros. 'Following this example.' The sentence reads awkwardly because ws to eavrwv awjiara introduces what seems to us an alien illustration of the claims of the wife on the husband, based on the unity involved in the marriage bond when seen in the light of its original institution in Gen. ii. (cf. Mt. xix. 5 and H. Chr. Ee. p. 150). It is true that this claim also is accepted and responded to by Christ in His relation to the Church. But it belongs to the period of wedded life and not to the time of espousal. So if Kal before oi dvSpes were not genuine it would be simpler to connect oiirws closely with lis rd eavruv aujiara and let the sentence start quite] abruptly. We must not, however, forget that the comparison started from the idea of the husband as ' Head,' implying that the wife may be regarded as his ' Body ' apart from the idea underlying Gen. ii. Just as the Church has already twice (i. 23, iv. 15 f.) been described as * the Body ' of Christ her Head. doPiJTai 'reverence,' cf. iv tpijStp Xpiarov (v. 21), and cf. Eom. xiii. 7 ; 1 Pet. ii. 18, iii. 16. CHAPTER VI. vi. 1 — 4. Parents and Children. 1. Td riKva, viraKovere. The Gospel from the first had a message for children : the different order in whioh the classes are treated causes the omission of any special mention of children in 1 Pet. In the case of children and servants ' submission ' takes the form of ' obedience ' because authority expresses itself naturally in the form of specific command. Iv Kvpttp. Cf. Lk ii. 51. This qualifies biraKobere not rois yovevaiv b/xwv. 'Obedience' is characteristic of the Lord and can best be learned and practised in communion with Him. Phil. ii. 8 ; Heb. v. 8 f. Is it impossible that St Paul could have been familiar with the tradition of the Childhood? Cf. also Jn iv. 34, etc. tovto y^P eornv 8(Kaiov. In Col. ebdpearov takes the place of SUaiov bringing out the reward of obedience in the approval both of men and God. SCkuiov suggests rather ' fulfilment of obligation, ' 'fitness' in relation to an eternal order. Only in a mind nurtured on O.T. the eternal order is regarded habitually as the expression of the Divine Will. 2 f. rlaa tov iraTepa. In the case of the ohildren it was natural to clinch the instruction by a quotation from the Commandments which they must have been taught early. jsjh. G 98 EPHESIANS [6 2— rjns eo-rlv 4vtoXt| irpwTTj ev eirayyeXCa, Kva ev o-oi yivr\ra\. Kal eo*T| paKpoxpdvios. The upshot of this sentence is perfectly clear, though there is a perplexing variety of possible punctuations. The con struction is complicated by the fact that tva ev aoi yivrjrai k.t.X. is a continuation of the quotation already begun. It is probably best to suppose that St Paul is picking out characteristics of this commandment which would commend it specially to children. He selects two. It is 'a primary Commandment,' standing in the front rank. Note the absence of the article. This classification of com mandments was attractive to the Jewish mind. Cf. Mk xii. 28. Does not irpurrj irdvrwv suggest that there might be a class of 'Primary' Commandments? Cf. Td fSapbrepa roO vojiov Mt. xxiii. 23. It is also ' iv eirayyeXla,' ' encompassed about with a promise,' ' with a promise to back it up.' tva ev aoi yivijrai is then introduced abruptly, as it were with quotation marks, out of strict construction, ' That it may be well with thee.' The change to the fut. ind. is remarkable. It is not due to the LXX. It may mark a change to the direct language of promise ' And thou shalt be,' but the fut. ind. in dependence on ha is not unexampled, e.g. Apoc. xxii. 14. 4. Kal ol irarepes, prj irapopyl^CTe rd reKva vpwv. In Col. iii. 21 fir) ipeBl^ere. The danger to be avoided seems that of ' nagging,' irritating by the arbitrary exertion of authority for its own sake. dXXd eKTpe'eTe. The positive requirement is careful attention to a whole process of development. The care for the education of their children has been a, distinctive mark of Israel all through their history from Gen. xviii. 19 onwards. ev iraiSeta Kal vov8eo-ia Kvpiov. ev instrumental. The Lord is the real educator. Cf. Ps. xviii. 34 ; Prov. iii. 11 ; Is. 1. 5. The father in training and admonishing is to regard himself as His- instrument ; cf. 1 Th. v. 12; 2 Cor. v. 20. iraiSeia in 2 Tim. iii. 16 certainly covers the whole ground of education and not merely the punitive side. vov8eo-ia, 'admonition,' relates to particulars and suggests repression. Teaching and admonishing are combined in Col. i. 28 iii. 16. 5 — 9. Slaves and Masters. Cf. Col. iii. 22— iv. 1 ; 1 Pet. ii. 18—25 ; Didache iv. On the attitude of Christianity to the institution of Slavery, see L., Col. pp. 323 ff. Benson, Clirist and His Times, and E. pp. 130 f. The treatment here and in Col. presents an interesting study in identity and difference. Practically every thought on the slave's side of the account in Col. is 6 6] NOTES 99 found in Eph. either in identical or equivalent language. But the variations in order and phrase and the expansions in Eph. have the hand of the Master in them and not of an imitator. The chief point of difference is that in Col. attention is called to the certainty of punish ment for wrong doing, while in Eph. stress is laid on the certainty of reward for every thing that is well done. The fact that Onesimus was returning to Colossae may sub-consciously have determined the choice of topics in the Colossian Epistle. The relation between the two passages is best understood when we remember that St Paul was continually addressing Christian congregations, and the whole of this section in the two Epistles is the ripe fruit of long experience in trying to bring home the salient points of Christian duty to the different classes which faced him as he sat in the preacher's chair. It is remarkable that the slaves' side receives in each case the fuller and tenderer treatment. In 1 Pet. there is no special paragraph devoted to the duty of masters. 5. Kard o-dpKa. In the visible order — in accordance with existing social conditions — as distinct from the spiritual sphere in which Christ is the One Lord. perd tpdpov Kal rpopov. Phil. ii. 12; 'with reverence and awe.' An element of 'fear' enters into all relationships when their essential sacredness is realized. So v. 21, 33. In Col. iii. 22 we have expressly ipofSobpevoi rbv Kbpiov. Cf. 1 Pet. ii. 13 — 18. ios to xpio-roj. Fundamentally wrong as we now see the institution of slavery to be, yet the principle of order, including authority on the one hand and subordination on the other, is of Divine appointment, and the Christ can be seen in and revealed by both master (as here) and servant (1 Pet.). ev dirXoTT|n ttJs KapSCas. Cf. 1 Chr. xxix. 17; Wisd. i. 1. In N.T. dirXdTT|s with its cognates is generally used with a suggestion of generosity in giving, the absence of grudging or envy, see Mt. vi. 22; Lk xi. 34; Ja. i. 5, besides Eom. xii. 8; 2 Cor. viii. 2, ix. 11, 13. The only passage where this thought is not on the surface is 2 Cor. xi. 3. In 2 Cor. i. 12 the true reading is dyibrriTi. Here the thought is of whole-hearted, ungrudging surrender to the will of Christ. 6. pr) KaT dip8aXpo8ovXCav. A word perhaps coined by St Paul. This surrender is to find expression first in thoroughness of work. ws dv8pwirdpeo-Koi, found also in LXX., Ps. Iii. 6 ; cf. Gal. i. 10, where as here the antithesis is dovXos Xpiarov. dXX' is SovXoi Xpio-Tov iroiovvTes to 8eXt]pa tov Beov. This is the second thought which is to give a sense at once of responsibility and G2 ioo EPHESIANS [6 6— dignity even to servile labour. The state in which we find ourselves, 'the condition in which we were called' (cf. 1 Cor. vii. 24), is the appointed sphere of Divine service for us. 'Who sweeps a room as for Thy laws Makes that, and the action, fine.' Cf. 1 Pet. ii. 15 ; Heb. x. 36. iroiovvTes to 6e'Xr|pa tov 8eov. Cf . Mk iii. 35 ; Mt. vii. 21 ; Jn vii. 17. See on v. 17. 7. Ik +vxtJs per evvoCas SovXevovres. It is better to connect eK i|#vxtJs with what follows. It marks the transition to the second characteristic of whole-hearted service. It is capable of standing the most searching inspection not only in itself but in its motive. eK t|/vxTJs. Col. iii. 23 only. It is done heartily, the whole man is in the act. uer' evvoCas. It is permeated by a genuine devotion to his master's interest, ws to KvpCtp Kal ovk dvBpwirois. The thought is repeated, but this time to show how the ultimate destination of the work can be a source of enthusiasm. 8. The Lord rewards as well as judges. No good work is really thrown away. Kop£o-eTai. Col. iii. 25 ; 2 Cor. v. 10 ; 1 Pet. i. 9. See H. in loc. "Not simply to receive, but to receive back. ..to get what has come to be one's own by earning." The payment is 'in kind.' 9. Td avrd iroieire. rd avrb tppoveiv is fairly frequent in St Paul Eom. xii. 16, xv. 5 ; 2 Cor. xiii. 11 ; Phil. ii. 2, iv. 2 ; cf. 1 Cor. xii. 25. There seems no other instance of rroietv, but the meaning is clear, ' Act on the same principles in recognition of the same fundamental verities.' The combination with irpds is also unique and is best explained on the analogy of Mt. xiii. 56 ; 1 Cor. ii. 3 ; Jn i. 1 = 'In intercourse with.' dvie'vres ttjv direiXfjv. The tongue is a real source of danger to the master. The servant cannot answer back, and the master may be betrayed into acts of cruelty to save his own consistency; cf. with Wetstein 'Vos quibus rector maris atque terrae Jus dedit magnum necis atque vitae, Ponite inflates tumidosque vultus. Quicquid a vobis minor extimescit, Major hoc vobis dominus minatur. Omne sub regno graviore regnum est.' Seneca, Thyest. 607. irpoo-wiroXr|p\|/(a. See H. on Ja. ii. 1 and 1 Pet. i. 17. 6 11] NOTES 101 10 — 20. The Christian Armour. The closing section of the Ep. St Paul has described in ii. 2 the condition of the world out of which Christians had been taken, and in which (v. 6 — 13) they have still to let their light shine in 'evil days' (v. 16). He has shown positively how the key to the due fulfilment of all natural human relationships is found as they are seen on both sides 'in the Lord.' He comes now in conclusion to apply the same key to the solution of the problem presented by the relation of the Christian to the forces of evil by which he is beset during his path through the world. The right attitude is that of a soldier who is exposed to constant and insidious attacks on the part of spiritual foes, and who has to realize, appropriate, and never lay aside the armour which is his 'in the Lord.' In his earliest extant Epistle (1 Th. v. 8) St Paul had thrown out a hint that the imagery of Is. lix. 17 had a Christian application. Again in Eom. xiii. 12, 14 a command to 'put on the Lord Jesus Christ,' picks up and interprets a command to put on 'the armour of light.' Now, as a prisoner continually in charge of a Eoman soldier he elaborates the figure in detail. His main interest however is no doubt centred in the O.T. analogies from the figure of Jehovah coming forth as a Warrior to deliver and avenge His people (Ib. lix. 15 ff., cf. lxiii. 1 f .) into which features had already been taken up from the portrait of the Messiah (Is. xi. 5). The O.T. picture had struck the imagina tion of the writer of Wisd. v. 18 — 20. It is doubtful however if Wisd. v. 18 — 20 has affected in any way St Paul's treatment of the subject. 10. Tov Xoiirov. ' For the time to come,' Gal. vi. 17. evSvvapovo-Be iv Kvpfw. Cf. Phil. iv. 13 ; 1 Tim. i. 12 ; 2 Tim. ii. 1, iv. 17. 'Be strengthened.' Notice the passive ' Lay yourself open to the invigorating forces that will fill your being as you realize your vital union with the Lord. ' Kal Iv tw KpaTei ttjs lo"xvos avrov. i. 19. ' The triumphant power of His might.' St Paul's prayers for his correspondents in i. 19, iii. 16 require this response on their side if they are to be effectual. The thought of the whole verse has a close parallel in Jn xvi. 33. 11. evSvo-ao-8e ttjv iravoirXCav tov Beov. Cf. iv. 24 for the figure of 'clothing' as describing the acquisition of moral and spiritual •habits.' iravoirXtav. Lk xi. 22 ; Ps. xc. (xci. ) 4 Aq. ; Judith xiv. 3 ; Wisd. v. 18. The armour of God is primarily that which God supplies. At the same time, as the Saints of old had learnt from the time of Abraham (Gen. xv. 1 ; Ps. xviii. 2 etc.), God Himself was their armour. Both 102 EPHESIANS [6 11— thoughts are satisfied in the revelation that Christ Himself is the armour of the Christian. peBoSCas. Cf. iv. 14. The danger suggested by this word comes from cunning, cf. tj irXivrj iv. 14, r/ drrdrrj iv. 22, rather than physical force. So we read in Gen. iii. 1 'The serpent was more subtle' etc. What we need is the power to unmask our foe; cf. 2 Cor. ii. 11, xi. 14. tov SiapdXov. Cf. iv. 27. See H. on Ja. iv. 7. The enemy regarded primarily as a slanderer, ' the malicious accuser ' of God to men, and of us to God, and again of ourselves to each other. There is a remarkable harmony between St Paul and St Peter (1 Pet. v. 8) St James (iv. 7) and St John (Apoc. passim and 1 Jn v. 18 f. ) in regard to the personal character of the conflict in which we are engaged. There can be no doubt how they understood Mt. vi. 13. 12. on ovk So-nv T|ptv f\ TrdXT|. The figure is changed to a wrestling match, which does justice to the ' tricks,' but does not fit with the armour. St Paul however would not be conscious of the incongruity because he would never visualize his symbols pictorially. irpds atpa Kal o-dpKa. In this order Heb. ii. 14. Our real foes are not our human and visible antagonists. irpds rds dpxds, irpds rds e£ovvv vpwv Iv dXrjBai}. The first part of the armour chosen out for special attention is ' the girdle.' To be well girt was the first condition of free and energetic action whether in peace or war (cf. H. on 1 Pet. i. 13). It is the mark of a servant expecting his master's call (Lk. xii. 35). In Is. xi. 5 the Girdle of the Messiah is described in parallel clauses first as ' righteousness ' and then as ' truth, ' in the sense of ' truthfulness, ' 'faithfulness to his promises,' 'trustworthiness.' Here it is primarily 'sincerity' — the opposite of hypocrisy or any form of unreality — as in v. 9. It is specially important when evil is being regarded as 'deceit' and 'falsehood' to realize the necessity of inner truth fulness, and that primary requisite is provided in such a way that we can make it our own in Christ. 104 EPHESIANS [6 14— Kal IvSvo-dpevoi tov 6wpa«a ttjs 8iKaioo-vvi)S. ' The Breast plate' of the Divine Warrior in Is. lix. 17 (cf. Wisd. v. 18) is 'righteousness' figuring in the first instance that 'faithfulness to His covenant obligations' which brings Him forth for the deliverance of His people from their oppressor, and which makes Him seek for a means of restoring the communion between Him and them when it has been interrupted by sin. ' Eighteousness ' as a quality in us is also (cf. iv. 24, v. 9) 'faithfulness to covenant obligations,' issuing in a consciousness of being in our right relation with God, and in the enjoyment of His favour. This also, as well as sincerity, is ours in spite of sin, in Christ ; cf . Phil. iii. 9. It is rightly described as a Breastplate because courage is rooted in a good conscience ; cf. Prov. xxviii. 1. ' The Eighteous are bold as a lion,' while ' Con science doth make cowards of us all.' In 1 Th. v. 8 the Breastplate is Faith and Love. 15. Kal viroSr|o-dpevoi tovs irdSas Iv eToipacrCa. tov evaYYeXCov ttjs elpTJvTjs. Cf. Is. Iii. 7, xl. 3 f. Shoes are not a distinctive part of the soldier's armour (exc. in Is. ix. 5). Their main purpose is to protect the feet, though they may also serve under certain circum stances to give surer foothold, e.g. Thuc. in. 22. ermpao-fa may = preparedness, i.e. (as E.) ' the readiness which belongs to a bearer of good tidings,' or it may=preparation, i.e. 'the act of preparing.' If as W.H. imply the use of the word is suggested by Is. xl. 3, as well aB Hi. 7, the second meaning is to be preferred. The thought then would be closely parallel to Ps. xo. (xci.) 12. The work they were doing in preparing the way for the gospel of peace would be a protection for their own feet. tov ibayyeXiov ttjs elpTJvTis. A unique phrase, but cf. ii. 17. 16. ev irdo-iv. 'In all things,' 'in all circumstances.' See 2 Cor. xi. 6; Phil, iv. 12; 1 Tim. iii. 11; 2 Tim. ii. 7, iv. 5; Tit. ii. 9. dvaXapdvTES tov Bvpedv ttjs Tr£o-Tews. No shield is mentioned in either of the passages in Isaiah. In Wisd. v. 19 we read Xij/i^erai do-7r(5a dKaTafidxijrov baibrrjTa, which is quite distinct both in thought and expression, d flvpeds the large oblong shield covering the whole body. In Gen. xv. 1 in close connexion with St Paul's favourite text Gen. xv. 6 (iirlarevaev 'A/3.) God says to Abraham 'I am thy Shield' (LXX. iyu birepaairlfa aov). Here the shield is 'the faith' (cf. iii. 12), the revelation of God made to us in Christ regarded as a ground and source of faith in us, able to provide a complete protection .against every temptation to doubt Him which the Devil is able to insinuate. See 1 Pet. i. 7, H.'s note. Eve's defence in Gen. iii. 5 is broken 6 18] NOTES 105 down by the suggestion that the command to abstain from the fruit of the tree of knowledge was due to envy in God. Ta PeXrj Ta ireirvpwpeVa. Malleoli. Darts tipped with tow dipped in pitch and lighted. tov irovr|poO from Mt. vi. 13. Cf. 2 Th. iii. 3. 17. Kal ttjv irepiKetj>aXa(av tov o-wrr|p(ov 8eijao-8e. So Is. lix. 17 ; Wisd. v. 18 is again quite different Kal irepiBijaerai KbpvBa Kplaiv dvvirbKpiTov. We pass now from defensive to offensive armour. The helmet belongs to both categories. It was adorned with plumes to increase the apparent size of the soldier and to strike terror into the heart of the enemy. So Verg. Aen. vin 620 speaks of 'Terribilem cristis galeam.' Hector's helmet it will be remembered frightened Astyanax, II. vi. 469 f. tov o-wrr|pCov. Td awriipiov differs from aurtjpia as the cause from the effect. It occurs besides in N.T. in Lk. ii. 30, iii. 6 ; Acts xxviii. 28 (cf. Is. xl. 5; Ps. lxvi. (lxvii.) 3), in each case denoting the power that brings salvation (Tit. ii. 11). 'The Helmet' therefore is not 'the consciousness of being saved' but 'of being able to save.' This is obvious in the Antitype (Is. lix. 17). It is no less true of the Christian. What is pledged to us is not protection only, we are to be 'more than conquerors' Eom. viii. 37. Substantially the same thought is contained in the iXirida awrrjplas of 1 Th. v. 8. 8l|ao-8e. The word suggests that the remaining powers are being definitely offered to us by God. Cf. Ja. i. 21 ; 2 Cor. vi. 1. Kal ttjv pdxaipav tov rrvevpaTOS, b Iotiv prjpa Beov. In Is. xi. 4 we have irard^ei yrjv Tip Xbyu rov arbfiaros abrov Kal iv irvebfiari Sid XeiXiav dveXei dtrefSij. In Wisd. v. 20 d^wei Si dirbrrojiov bpyrjv els jiofitpalav. Once more quite distinct both in thought and language. The key to the interpretation is in the right understanding of prjpa Beov. This cannot mean 'the Bible.' It is 'a word from God,' ' an utterance inspired by Him.' Such were the utterances of the Old Testament Prophets, Hos. vi. 5. The words of 'the Servant' are to have the same character, Is. xlix. 2, li. 16. Such words from one point of- view are swords, Is. xi. 4; Hos. vi. 5. It is not surprising therefore to find our Lord represented in Apoo. i. 16, xix. 15 as wielding from His Mouth 'a sharp two-edged sword,' cf. Heb. iv. 12. This weapon also is to be in the armoury of the Christian, Mt. x. 20 ; cf. 1 Pet. iv. 11 ; Acts ii. 17. As a Divine Sword its purpose can never be purely destructive. It wounds only to heal. 18. Sid irdo-T|S irpoo-evxTJs Kal Seijo-ews. These words are best taken with Si^aaBe as describing the special condition under which we can receive these last two elements in our equipment. For Sid 106 EPHESIANS [6 18 — 'in a state of,' 'to the accompaniment of,' cf. Eom. ii. 27, iv. 11; 2 Cor. ii. 4, ix. 12 etc. No doubt the prayers themselves are pijv.ara Beov inspired by God as the next clause will show (so E. and H.). But they can hardly cover the whole ground of our need, Lk. xxi. 15. See v. 19. irpoo-evxdpevoi ev iravn Kaiptp ev irvevpan. The call to constant persevering prayer recurs in 1 Th. v. 17 ; Eom. xii. 12 ; Phil. iv. 6 besides the parallel in Col. iv. 2. It recalls Lk. xviii. 1, and in connexion with the injunction to watchfulness Lk. xxii. 40 and the parallels. See esp. Lk. xxi. 36. Iv irvevpaTi. See on ii. 22 ; cf . ii. 18. 'In the power of the Spirit. ' True prayer is an inspiration ; cf. Jn iv. 24 ; Jude 20. Kal els avrd dypvirvovvTes. Mk xiii. 33 ; Lk. xxi. 36 ; cf. 1 Pet. iv. 7. irpoo-KapTeprjo-ei. Cf. Acts i. 14, ii. 46. The substantive has now been found in two Jewish Manumissions from c. a.d. 81. See Deissm. Light from Ancient East, p. 100. irepl irdvTwv twv dYlwv. Cf. on iii. 18. Even the solitary warrior must realize in prayer the common concerns of the whole army of which he is a unit, irepl and birip are practically indistinguishable. 19. Kal virep Ipov. From 1 Th. v. 25 onwards St Paul shows how he values the intercessions of his friends. See esp. 2 Th. iii. 1 f. Eom. xv. 30 f. ; Col. iv. 3 f. tva poi SoBtj Xdyos. Here St Paul is seeking the help of their prayers to enable him to grasp the sword of the Spirit and claim the fulfilment. Cf. Mt. x. 20; Lk. xxi. 15. ev dvoCfei tov o-Topards pou. The associations of this phrase in O. and N.T. connect it with utterances either directly prophetic or of critical significance. See Exod. iv. 12 ; Ezek. xxiv. 27 etc. ; Job iii. 1 etc. ; Ps. 1. (Ii.) 17 ; Ecolus xv. 5 etc. ; Lk. i. 64 ; Mt. v. 2, xiii. 35 ; Acts viii. 35, x. 34. In some cases stress is laid on the personal responsibility of the speaker for giving vent to the peut-up feeling. But in a number of passages, as here, the opening of the mouth is the work of the Lord. In Col. iv. 3 dvo(Jr/ Biipav tov Xbyov we have the correlative thought of the removal of impediments in the hearts of the hearers. Iv rrappT|o-ia to be connected with yvuplaai. So Origen. This phrase is best illustrated from Acts, see esp. iv. 29, 31. The notice in Acts xxviii. 31 perd irdotjs irapprjaias dKuXirus records the removal of all restraint from within and from without to the preaching of the Lord, for which St Paul here and in Col. asks his friends to intercede. Yvwpurai to pvo-rrjpiov tov evayyeXtov. See on i. 9. 6 23] NOTES 107 20. virep ov irpeo-pevw Iv dXvo-ei. Cf. Philem. 9 and L.'s note. irpeafiebw and irpeatSevrijs ' were the proper terms, in the Greek East, for the Emperor's Legatio.' See Deissmann, Fresh Light, p. 379. Iv dXvo-ei. Acts xxviii. 20; 2 Tim. i. 16. t'va Iv avrtp xappr|o-ido-wpai. Cf. Acts ix. 27 f. ws Set pe XaXrjarai. Col. iv. 6. 21, 22. Commendation of Tychicus. 21. "Iva 81 el8rJTe Kal vpeis Td Kar Ipi. These two verses recur verbatim in Col. iv. 7, 8 with the omission of tva Si elSrjre Kal bpeis and rl irpdaaw; and the addition of Kal abvSovXos between Siokovos and Iv KVptlp. elSfJTe. The ohange to 7vwre in v. 22 is curious. Is it due to the question r( irpdaaw; that follows? That construction is not found with ywwaKa in St Paul. He uses it freely with oXSa. Kal vpeis. You as well as the others to whom T. must come in his tour. Tvxikos. See L. on Col. iv. 7. 6 dYairrjTds dSeXcpds. A title given to Tychicus and Onesimus in Col. and Philem. It is applied to the Corinthians as a whole (1 Cor. xv. 58), and to the Philippians (iv. 1). ino-Tos Siokovos. Col. i. 7 ; 1 Th. iii. 2. 22. eirepv/a. Epistolary aorist. irapaKaXeo-g rds KapSCas vp.wv. 2 Th. ii. 17; Col. ii. 2. Either by news of them, or by spiritual exhortation. In writing to strangers the second alternative is more likely. 23, 24. The Closing Benediction. 23. Elpfjvr|. Universal in opening salutations (see i. 2) occurs in the closing paragraph in 2 Th. iii. 16 ; Gal. vi. 16 ; cf. 2 Cor. xiii. 11; Eom. xvi. 20; 1 Pet. v. 14; 3 Jn 15. It is specially appropriate here after ii. 14 ff ., iv. 3, vi. 15. rots dSeXipois. Here only in the Epistle, and that without a personal pronoun, ct. Gal. vi. 18. dYaTrrj. In 1 Cor. xvi. 24 r/ dydirtj jiov fierd irdvrwv bjiuv, in 2 Cor. xiii. 13 rj 070x1; rov Beov, absolute here only in a closing salutation, Cf. Jude 2. perd ir£o-Tews. 'Faith' as much as the love which quickens it (Gal. v. 6), and 'the peace' which crowns it, is the gift of God (ii. 8). dird Beov iraTpds Kal k. 'I. X. The preposition is not repeated. The two together are one source of spiritual blessing. 108 EPHESIANS [6 24 24. irdvTwv tov dYairiovTwv. This phrase is unique in St Paul, 1 Cor. xvi. 22 et tis 06 tpiXei rbv Kbpiov is a solitary and partial parallel. Our love for God and His claim on our love are referred to from time to time and so is Christ's love for us, but our love for our Lord is only mentioned in the Epistles besides these two passages in 1 Pet. i. 8. It is fitting however that the boundless vision of His love for us which St Paul unfolded in iii. 19 should find this answering echo at the close. In St John's Gospel our Lord speaks of it in xiv. 15, 21, 23, xv. 9f., xvi. 27, xxi. 15 f. Iv d8apo-Ca. 'In incorruptibility,' i.e. 'in a condition over which death has no more dominion,' ' the condition without spot or wrinkle or any such thing ' into which the Christ has raised His Bride, v. 27. This, and not primarily freedom from moral corruption, is, as E. has shown, the fundamental meaning of the phrase. It is less important to determine whether it is with Bengel to be connected directly with i) xaVs or according to most commentators with d70iri6vrwv. It characterizes both the blessing and the blessed. It describes the sphere in whioh the blessing and the blessed meet. It translates the vague image of endless duration e(s rods aluvas twv aluvwv into a vision of life at once present and eternal. ADDITIONAL NOTES. A. Additional Note on yo.pis. Centuries of theological discussion have made it a difficult matter to realize in its original simplicity and freshness what St Paul meant when he appropriated, if he did not invent, the phrase ' the Grace of God' to describe the chief content of the Gospel of Jesus Christ, Acts xx. 24. If we are to realize it at all, we must do what we can to see with St Paul's eyes and to enter, as far as his own words enable us, into the secret of his deepest spiritual experience. The determining sentences in his extant Epistles are few, but they are suggestive. They recur with remarkable regularity whenever his thoughts are led back to the dominant crisis of his conversion. They are, in chrono logical order (1) 1 Cor. xv. 8—10 : ' Last of all, as unto one born out of due time, He appeared to me also. For I am the least of the apostles, that am not meet to be called an apostle, because I perse cuted the Church of God. But by tlie grace of God I am what I am : ADDITIONAL NOTES 109 and his grace which was bestowed on me was not in vain : but I laboured more abundantly than they all : yet not I but the grace of God which was with me.' (2) Gal. i. 15 : St Paul has once more recalled his manner of life in time past in the Jews' religion, how that beyond measure he had persecuted the Church of God and made havoc of it, until ' it was the good pleasure of God who separated me for my work as an Evangelist even from my mother's womb and called me by his grace to reveal his Son in me that I might preach him among the Gentiles.' (3) Eph. iii. 8, where he is describing 'the dispensation of that grace of God which was given me to you-ward,' and breaks off as self-accusing memories crowd in once more — ' to me who am less than the least of all the saints was this grace given to preach unto the Gentiles the un searchable riches of Christ.' (4) 1 Tim. i. 12—16, a passage in which, whatever may be thought of the rest of the Epistle, only a very resolute scepticism can fail to recognize an utterance of the same voice. What disoiple would have either wished or dared to make his master call himself ' the chief of sinners ' ? 'I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service ; though I was before a blasphemer and a persecutor and injurious : howbeit I obtained mercy, for though I acted in gross ignorance and unbelief, yet the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. Faithful is the saying and worthy of all acceptation that Christ Jesus came into the world to save sinners, of whom I am chief ; howbeit for this cause I obtained mercy that in me as chief might Jesus Christ show forth all his longsuffering, for an ensample of them which should hereafter believe on him unto eternal life.' These passages are enough to make it clear that St Paul regarded his whole life and work (with him his conversion and commission were coincident in time and hardly separable even in thought) as a signal and typical example of the power of the grace of God which any man, however deeply he might have sunk in sin, ' seeing might take heart again.' What then would the grace of God have meant to him ? According to the natural meaning of the words they describe primarily God's attitude towards him. The true Israelite (and St Paul was before all things a Hebrew of the Hebrews) was, as passage after passage in the Psalms declares, delicately sensitive to every token of the loving-kindness and tender mercy of his God. The whole horizon of his life was overcast when for a moment it seemed as if that loving Face was turned away from him or bent over him in anger. And in the ' unutterable moment ' of his conversion St Paul no EPHESIANS had become conscious that that Face was bending over him in love. God, that said Light shall shine out of darkness, had shone in his heart ' to give the illumination of the knowledge of the glory of God in the face of Jesus Christ,' 2 Cor. iv. 6, not merely bidding him pause in his headlong career and revealing a penetrating acquaintance with the deepest secrets of his heart, but as in a moment blotting out the whole of the black record of his past, and with amazing and generous confidence entrusting him with a commission, the full wonder of which a lifetime of loyal service was unable to exhaust. So we can see how in St Paul's retrospect the grace of God and the grace of our Lord Jesus Christ whereby the grace of God had been made known to him filled the whole horizon. The grace of our Lord had abounded over his frenzy of persecuting hate, even though every avenue on his side seemed to be closed by blind infatuation and wilful unbelief, opening even in his hard heart the springs of faith and love by revealing to him his true relation to the Father, or rather the Father's tender love for him ' in Christ Jesus.' ' Through His grace,' by the same revelation of His tender love, God had called him to fulfil the end of his creation, and sent him out to bring the Gospel of that grace home to the hearts of men throughout the world. The knowledge of God's love and the restoration to com munion with God whioh that knowledge brought with it transformed his whole being. To ' the grace of God ' he owed all that he became. For this grace is not merely ' an attitude of God to man,' it has in it a dynamic force, becoming in a heart surrendered to its influence the source of unwearying energy (1 Cor. xv. 10) and finding in weakness (2 Cor. xii. 9) ever fresh scope for revealing resources that would otherwise have remained hidden. If this is a true account of what the grace of God meant to St Paul and of the way by which he was led to the knowledge of it, we can see how the revelation of it was from the first bound up with a call to bring the good news of it to the Gentiles. Saul of Tarsus sinning against light was further from God than the heathen who had not known Him. He had less claim to be included in the circle of God's favour than they. If it was wide enough to include him, a fortiori it was wide enough to include them. We can see also why after recalling the reconciliation of the world, wrought by God in Christ St Paul should appeal to the Corinthians (2 Cor. vi. 1) not to receive ' the grace of God ' in vain, and why he should describe (Eom. v. 2) our present position of nearness to the Father through our Lord Jesus Christ as ' the grace wherein we stand,' and warn the Galatians (v. 4) that if they broke the link that bound them to Christ they would ADDITIONAL NUTES m be banished from ' the grace.' The true Christian state is in his eyes simply and sufficiently described as ' a state of grace, ' a life lived in the sunshine of the favour of God. Again, as in his own life this ' grace ' had come with transfiguring power, so ' the word of the truth of the Gospel ' ' bears fruit and grows' from the day that ' the grace of God ' is heard of and recognized in its true character (Col. i. 6). By His grace men are restored freely to the righteousness which they have lost by sin (Eom. iii. 24 ; Tit. iii. 7; cf. Eph. ii. 5). Grace triumphs over sin and death, taking the throne which they had usurped over the hearts of men and reigning through righteousness unto life eternal through Jesus Christ our Lord (Eom. v. 21). So ' the grace of God ' brings salvation to all men, training us to live soberly, righteously and godly in this present time (Tit. ii. 11). And the perfection of our salvation, quickened with Christ out of spiritual death, and risen, ascended and enthroned with Him in the heavenlies, is a demonstration in the ages to oome of the surpassing riches of His grace in kindness towards us in Christ Jesus (Eph. ii. 7). Once more, as 'the grace' came to St Paul with a call to work and power to fulfil it, so it comes to all with gifts varying with the capacity of each and with the function in regard to the life of the whole body which is allotted to him (1 Cor. xii. 4 ff. ; Eom. xii. 6 ; Eph. iv. 7). For while men are called as St Paul was by ' the grace ' and set apart one by one, grace exerts not a dividing but a unifying influence, revealing the abolition of all middle walls of partition and the inclusion of all nations in one body in Christ. A readiness to share with others the gifts we have received is its characteristic fruit (2 Cor. viii. Iff.). We ask finally, how 'the grace' is given. On the one hand St Paul lays great stress on the fact that it is given ' freely ' (Eph. ii. 5, 8). The whole burthen of his controversy with the Judaizers turned on the fact (and here the associations of the Greek word came in to enforce his plea) that grace could not be earned (Eom. iv. 4). No man could establish a claim on God for it by works of Law. To attempt to do so was to do violence to its essential nature (Gal. ii. 21). The acceptance of this position by St Peter was the turning point in the discussion on circumcision at Jerusalem (Acts xv. 11). On the other hand, free and world-wide as it is, including all men and existing before all time, it is not bestowed and cannot be enjoyed, so to speak, promiscuously. It is given and can only be enjoyed in Christ. As it is only through our Lord Jesus Christ that we have our access to the Father (Eom. v. 2), so it is in ' the Beloved ' and ii2 EPHESIANS only in 'the Beloved' that we are accepted by Him and enjoy the sunshine of His smile (Eph. i. 6). And though ' the grace ' was given us before times eternal it was not till it had been manifested by the appearing of Christ Jesus our Saviour, bringing death to nought and bringing life and incorruption to light through the Gospel, that men could enter into their inheritance with the saints in light (2 Tim. i. 9f.). The Incarnation therefore and all that is included in it is in St Paul's view God's method of manifesting His grace to and making it effectual in the hearts of men. And St John, in the only passage in which the subject in this form comes before him, says the same thing : ' The Law was given through Moses, Grace and Truth made their appearance in the world through Jesus Christ ' (Jn i. 17). B. Additional Note on omovopia., oikovo/aos. Eobinsoh on i. 10 points out that olKovopieiv and olKovojila came to be used ' in the most general sense of provision or arrangement.' So Deissm. Fresh Light, p. 246 n., states that olKovop,la = document? agree ment or lease, is frequent in Papyri. We find olKovopeiaBai of filling some priestly office, P. Flind. Pet. ii. 11 ; and in Ps. cxi. (cxii.) 5 o£ko- vofiijaei robs Xbyovs iv Kplaei = He ' will guide his words ' or ' order his affairs.' olKovbp.os is used 1 and 2 Kgs (6), Esth. (2) of offices in the Eoyal Household, and St Paul in Eom. xvi. 23 speaks of d olKovbjws rijs 7rdXews. At the same time St Paul's language (and the words, except for 1 Pet. iv. 10 oIk. itoikIXijs xdpiros Beov, which may well be due to Pauline influeuce, are exclusively Pauline in the Epistles) seems to be coloured throughout by ref. to the word of the Lord in Lk. xii. 42 tis dpa iarlv b iriarbs oUovbfios b tppbvijms Sv Karaarrjaei d Kbpios iirl ttjs Bepairelas abrou tov Sidbvai iv Kaipcp rb oiTojierpiov ; (Mt. xxiv. 45 has doOXos for olKovbpos and olKeretas for Bepairelas). Outside this passage the root is found only in Lk. xvi. 1 f. in the parable of ' the Steward.' oIkovojios occurs in his description of the function of Christian teachers as oUovbpoi fivaTijpluv Beov 1 Cor. iv. 1 and of the office of an iirlaKoiros, Tit. i. 7, lis Beov oUovbpov ; cf. 1 Tim. iii. 15, irds Set iv oIkw Beov dvaarpitpeaBai. olKovojila occurs six times. Once in quite general terms of his own commission to preach the Gospel, 1 Cor. ix. 17 olKovouXav irerrl- orevu-ai. Once, Col. i. 25, of his special commission to bring the full truth to the Gentiles Siatcovos Kara rrjv oUovojdav tov Beov rijv SoBeiadv fioi els bfias irXrjpwaai rbv Xbyov rou Beov. Once, 1 Tim. i. 4, oUovojilav Beov rijv iv irtarei of the function that Christian teachers are charged to fulfil. ADDITIONAL NOTES 113 The remaining three passages are in Eph. Of these, iii. 2, ttjv ohovoplav ttjs xdpiros toO Beov rijs SoBelarjs poi eis bjias must in the light of Col. i. 25 refer to the special office conferred on him by the grace of God which was given him to communicate to the Gentiles. In iii. 9 however, ¦>) olKovopla rov pvarijplov, the ' stewardship,' is wider. It belongs to the whole Church, and it includes the mani - festation of the manifold wisdom of God tois dpxais Kal rais ifavalais iv tois iirovpaviois. In the light of this passage i. 10 e(s oUovojilav rod irXrjp. twv Kaipuv is best taken as referring to the trust which in the fulness of time God purposed to commit to His Church, a stewardship of the secret revealed to them, the faithful discharge of which would issue in ' summing up all things in Christ.' There is no need therefore to eliminate the full sense of steward* ship from any of these passages. And taken together they make a strong case in favour of the suggestion put forward above that St Paul's thinking on the subject was deeply coloured by Lk. xii. 42. 0. Additional Note on to af/m roi) xyo-roC. Eefereuces to the 'Blood' of Christ, apart from the passages where it denotes simply the guilt of His murderers (Mt. xxvii. 4, 6, 24, 25 ; Acts v. 28) are rare in the Synoptic Gospels and the Acts. In the Gospels they are found only in connexion with the Eucharistio Cup. Mk xiv. 24, Tovrb ianv rb alfid fiov rijs SiaBrjKijs rb iKxvvvbpevov virep woXXwv. Mt. xxvi. 28, toOto 7dp eVriv Td alfid pov rrjs SiaBijKijs rb irepl iroXXwv iKxwvbfievov els dtpeaiv apaprlas. Lk. xxii. 20 |[toOto rd irorijpiov i) koivt/ diaBrjKij iv rip at/iarl fiov, to birip bpwv iKXVvvbfievov\. In Acts the only reference is in St Paul's speech at Miletus (xx. 28) Tr/v iK. r. 8. rjv irepieiroirjaaTo Sid rov atfiaros rov ISlov. In St Paul's Epistles we have three Eucharistic references : 1 Cor. x. 16, rd iroTr/piov rrjs ebXoylas S evXoyovp.ev obxl KOivwvia iarlv rov a'lfw.TOS rov xP'o"roO ; 1 Cor. xi. 25, tovto rb Torijpiov 1) Kaivi) SiaBiJKij iarlv iv rip iu-ip alfian, cf. 27, roO atparos rov Kvpiov. The word occurs besides (outside Eph.) only in Eom. iii. 25, iXaorrr/piov...e'v rip abrov a'iu.ari, Eom. V. 9 SiKaiuBivTes vvv iv Tip a'ifian abrov, and Col. i. 20, elpijvoiroiijoas Sid tov atjiaros tov aravpov abrov. In Eph. i. 7, His Blood is the means of our redemption. In Eph. ii. 13, the Gentiles have been brought near to God e'v r