Ephesians 1:1, Ephesians 1:2 ADDRESS AND . Ephesians 1:1 Paul an apostle of Christ Jesus. Paul’s one but all-sufficient claim on the Ephesians is his relation to Christ: he is Christ’s apostle, not only as sent forth by him, but also as belonging to him; elsewhere his servant or bondman. He makes no claim to their attention on the ground of his great experience in the gospel, his profound study of it, or even his gifts, but rests simply on his being Christ’s apostle; thus recognizing Christ as the only Head of the Church, and source of authority therein. By the will of God. The First Person of the Trinity, the Fountain of Godhead, has not only devised the whole scheme of mercy, but has likewise planned the subordinate arrangements by which it is carried out; thus it was by his will that Paul held the office of an apostle of Christ (see Galatians 1:1; Acts 26:7; Galatians 1:11, Galatians 1:12). His authority and his dignity as an apostle are thus the highest that can be: "He that heareth you, heareth me." To the saints that are at Ephesus, and the faithful in Christ Jesus. This designation is expanded in the verses that immediately follow. "Saints" means set apart for God, and, as the result thereof, persons pure and holy; "faithful" is equivalent to "Believers;" while "in Christ Jesus" denotes the Source of their life, the element in which they lived, the Vine into which they were grafted. Such persons were the heart and nucleus of the Church, though others might belong to it. In the fervor of his salutations hero and elsewhere, Paul seems to see only the genuine spiritual members of the Church; though afterwards he may indicate that all are not such (see Philippians 3:15). With regard to the clause, "that are at Ephesus," see Introduction. Ephesians 1:2 Grace unto you and peace from God our Father and the Lord Jesus Christ. As in most of Paul’s Epistles, "grace" is virtually the first word and the last (Ephesians 6:24), equivalent to free, undeserved mercy in all its manifold forms and manifestations. This Epistle is so full of the subject, that it has been called "The Epistle of Grace." The apostle dwells more fully on it than even in the Epistle to the Romans, and with a more jubilant sense of its richness and sufficiency. Peace is conjoined with grace; they are like mother and daughter, or like twin sisters. Grace is the only foundation of true peace—whether peace with God, peace of conscience, rest and satisfaction of soul, or peace toward our fellow-men. The source of grace and peace is "God our Father and the Lord Jesus Christ." The two are always in apposition as the Source of blessing, never in opposition. The notion is eminently unscriptural that the Father personally burned with anger until the Son rushed in to appease; both are in beautiful harmony in the scheme of grace. "God so loved the world, that he gave his only begotten Son," etc. Ephesians 1:3-14 FOR THEIR DIVINE TO THE OF GRACE. In this glorious anthem, in which the apostle, tracing all to the Divine Fountain, enumerates the glorious privileges of the Church, and blesses God for them, he first (Ephesians 1:3) states summarily the ground of thanksgiving, expanding it with glowing fullness in Ephesians 1:4-14. Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every blessing of the Spirit, in heavenly places in Christ. Here we have (1) the Author of our blessings; (2) their nature and sphere; (3) the Medium through whom we have them. 1. The Author is "the God and Father of our Lord Jesus Christ." Jesus called God his God and his Father (John 20:17) in virtue of the state of subjection to him in which, as the Son of man, he had voluntarily placed himself. In this aspect and relation to Christ, God is here thanked because he hath blessed us in him. 2. Ἐνπασῄεὐλογὶᾳπνευματικῇ: not merely spiritual as opposed to material, but as applied by the Holy Spirit, the office of the Third Person being to bring Divine things into actual contact with human souls—to apply to us the blessings purchased by Christ; which blessings are ἐντοῖςἐπουρανίοις—in heavenly places. They belong to the heavenly kingdom; they are therefore the highest we can attain to. The expression occurs three times, and with the same meaning. 3. ΕνΧριστᾷ. The Medium or Mediator through whom they come is Christ; they are not fruits of the mere natural bounty of God, but of his redeeming bounty—fruits of the mediatorial work of Jesus Christ. Thus, in this summary, we recognize what is eminently characteristic of this Epistle—the doctrine of the Trinity, and the function of each Person in the work of redemption. No other writing of the New Testament is so pervaded with the doctrine of the Trinity. The three great topics of the Epistle will be found to be considered in relation to the three Persons of the Trinity. Thus: 1. Origin and foundation of the Church, referred to the eternal counsel and good pleasure of the Father. 2. The actual birth or existence of the Church with all its privileges, to the atoning grace and merit of the Son. 3. The transformation of the Church, the realization of its end or purpose, in its final holiness and glory, to the sanctifying grace of the Holy Spirit. This throws light on the expression, "every blessing;" it includes (1) all that the Father can bestow; (2) all that the Son can provide; (3) all that the Spirit can apply. The resources of all the three Persons thus conspire to bless the Church. In the verses that follow, the First Person is prominent in Ephesians 1:4-6; the second is introduced in Ephesians 1:6-12; and the third in Ephesians 1:13, Ephesians 1:14. But all through the First Person is the great directing Power. Ephesians 1:4 Even as he chose us in him before the foundation of the world; literally, he chose us out, or selected us (ἐξελέξατο) for himself (middle voice). The Father chose the heirs of salvation, selected those who were to be quickened from the dead (Ephesians 2:1) and saved, they chose them in Christ—in connection with his work and office as Mediator, giving them to him to be re-decreed (John 17:11, John 17:12); not after man was created, nor after man had fallen, but "before the foundation of the world." We are here face to face with a profound mystery. Before even the world was founded, mankind presented themselves to God as lost; the work of redemption was planned and its details arranged from all eternity. Before such a mystery it becomes us to put the shoes from off our feet, and bow reverently before him whose "judgments are unsearchable and his ways past finding out." That we should be holy and without blame before him in love. This is obviously the design of God’s electing act; εἷναιἡμᾶς cannot denote the ground, but the purpose, of the choice. God did not choose some because he foresaw their holiness, but in order that they might become "holy and without blame." These two terms denote the positive and negative sides of purity: holy—possessed of all the fruits of the Spirit (Galatians 5:22, Galatians 5:23); without blame, or blemish—marked by no stain or imperfection (see Ephesians 5:27). The terms do not denote justification, but a condition of sanctification which implies justification already bestowed, but goes beyond it; our justification is a step towards our complete final sanctification. This renewal being "before him," must be such as to bear the scrutiny of his eye; therefore not external or superficial merely, but reaching to the very heart and center of our nature (1 Samuel 16:7). The expression further denotes how it is of the very nature and glory of the new life to be spent in God’s presence, our souls flourishing in the precious sunshine which ever beams out there from. For, when thus renewed, we do not fly from his presence like Adam (Genesis 3:8), but delight in it (Psalms 42:1; Psalms 63:1). Fear is changed to love (1 John 4:18); the loving relation between us and God is restored. It has been much disputed whether the words ἐνἀγάπῃ ought to be construed with the fourth verse or with προορίσας in the fifth. The weight of authority seems in favor of the latter; but we prefer the construction which is given both in the Authorized and the Revised Version, first, because if ἐνἐγάπῃ qualified προορίσας, it would come more naturally after it; and second, because the scope of the passage, the train of the apostle’s thought, seems to require us to keep ἐνἀγάπῃ in Ephesians 1:4. We never could come to be holy and without blemish before God unless the loving relations between us were restored (comp. Ephesians 3:17, "Rooted and grounded in love"). The spirit of love, trust, admiration, directed to God helps our complete sanctification—changes us into the same image (2 Corinthians 3:18). Ephesians 1:5 Having predestinated (or, foreordained) us to adoption through Jesus Christ unto himself. The same idea is denoted by προορίσας in this verse and ἐξελέξατο in Ephesians 1:3, but while in ξελέξατο the idea of selection out from among others is prominent, in προορίσας the special phase of thought is that of the time, πρὸ, before—before the foundation of the world. Both denote the exercise of Divine sovereignty. In Ephesians 1:4 we have the ultimate purpose of God’s decree the entire sanctification of the elect; here, in Ephesians 1:5, we find one of the intermediate steps of the process—adoption. The apostle’s reason for speaking of adoption in this place, and of justification afterwards, is that be bad just referred to the restoration of a relation of lore between us and God as connected with our ultimate complete sanctification; thus it was natural for him to bring in our adoption as the preordained act in which this loving relation is formed. Our obedience is not the forced obedience of servants, but the loving obedience of sons. Adoption implies more than sentiment—a real legal relation to God as his sons (Romans 8:17). The adoption is "by Jesus Christ:" "As many as received him, to them gave he the right to become children of God" (John 1:12). And it is εἰςαὐτὸν, unto or into himself—denoting a movement towards God which terminates in union to Him. According to the good pleasure of his will. The spring or motive to the selection is solely in God, not in man. It is an act of sovereignty. It has been disputed whether "the good pleasure of his will" is equivalent to benevolentia or to bene placitum. Parallel passages like Matthew 11:26 and Luke 10:21 lead us to prefer the latter. The idea of kindness is not excluded, but it is not what is affirmed. Kindness is always involved in the Divine will; but the point here is simply that it pleased God to choose and ordain the Ephesian believers to the privilege of adoption through Jesus Christ. This is presented as a ground of praise, a reason for their blessing God. The Divine sovereignty is not presented in Scripture to seekers, but to finders. It is apt to embarrass those that seek; and accordingly the aspect of God’s character presented to them is his good will to men, his free offer of mercy: "Look unto me, and be ye saved;" "Him that cometh unto me I will in no wise cast out." But it is a ground of thanksgiving to those who hare accepted the offer; they see that before the foundation of the world God chose them in Christ. What an interest he must have had in them, and how thoroughly they may rely on his finishing the work he has begun! Divine sovereignty, human responsibility, and the free and universal offer of mercy are all found in Scripture, and, though we are unable to harmonize them by our logic, ought all to have a place in our minds. Ephesians 1:6 To the praise of the glory of his grace; with a view to praise being given to the glory of his grace. The purpose of grace quoad man, is to make him perfectly holy; quoad God, is to give to the universe a right conception of his grace, and draw forth corresponding tributes of praise. It is to show that Divine grace is not a limp, shallow attribute, but one of glorious riches, deserving infinite praise. The idea of the richness, fullness, abundance, of God’s grace is prominent throughout the Epistle. God desires to draw attention, not only to this attribute, but to the boundlessness of it—thus to draw the love and confidence of his creatures to himself and inspire them with the desire to imitate him (comp. Matthew 18:21-35). Wherein he abounded toward us in the Beloved. Two slight difficulties are found here—one in the text, the other in the interpretation. After χάριτοςαὐτοῦ, some copies read ἐνᾗ, others ηης. A.V. follows the former; R.V. the latter. Χαριτόω usually means to bestow grace; sometimes, to make gracious or beautiful. The former is more in accordance with New Testament usage (Alford) and with the tenor of the passage. The glory of the grace of which God desires to create a true impression is not an abstraction, not a glory hidden away in stone inaccessible region, but a revealed glory, a communicated glory; it is revealed in the grace wherein he abounded to us, or which he freely bestowed on us, in the Beloved. The grace bestowed on believers exemplifies the glorious quality of the attribute—its glorious riches. The connection of God with Christ in the bestowal of this grace, and of believers in the reception of it, is again noted by the remarkable term, "in the Beloved." That the Father’s relation to Christ was one of infinite love is a fact never to be lost sight of. His having constituted the Beloved One the Kinsman and Mediator of sinners shows the riches of the glory of his grace. "He that spared not his own Son, but delivered him up for us all, how shall he hot, with him also freely give us all things?" Our union to the Beloved, our participating in all the blessings of his purchase, our becoming heirs of God and joint heirs with Jesus Christ, further illustrates the glorious riches of his grace. "Behold, what manner of love the Father hath bestowed on us, that we should be called children of God!" Ephesians 1:7 In whom we have the redemption through his blood. Some of the blessings referred to in Ephesians 1:3 are now specified—be-ginning with redemption (τὴνἀπολύτρωσιν). The article makes it emphatic—the great redemption, the real redemption, compared to which all ether redemptions are but shadows. It is a redemption through blood, therefore a proper propitiation or expiation, blood being always the emblem of explanation, In Christ, or in union to Christ, we have or are having this blessing; it is not merely in existence, it is ours, we being in him by faith: not a privilege of the future merely, but of the present as well. Even the forgiveness of our sins. Αφεσιν denotes release, separation from all the consequences of our transgressions; equivalent to Psalms 103:12, "As far as the east is from the west, so far hath he removed our transgressions from us." According to the riches of his grace. The completeness of the forgiveness, its ready bestowal now, the security of its being continued in the future, and such like qualities show the richness of his grace (comp. Matthew 18:27; Luke 7:42, Luke 7:47). Ephesians 1:8 Which he made to abound toward us in all wisdom and prudence. This rendering of the R.V. is better than the A.V., "wherein he hath abounded," for ἧς before ἐπερίσσευσεν can hardly be put for the dative; it is genitive by attraction for the accusative. The wisdom and prudence refer to God; he has not made his grace abound to us in a random manner, but in a carefully regulated manner. This is more fully explained afterwards, in reference to God’s concealment for a time of the universality of his grace, but manifestation of it now. Some have found a difference between σοφία and φρονήσις, the one being theoretical wisdom and the other practical, or the one intellectual and the other moral; but possibly they may be meant merely to intensify the idea—the height of wisdom is shown in God’s way of making his grace abound toward us (comp. Romans 11:33, "Oh, the depth of the riches both of the wisdom and knowledge of God!"). Ephesians 1:9 Having made known unto us the mystery of his will. The wide extent of God’s grace was a mystery, i.e. a hidden counsel, before Christ came and died, but it is now made known. In this, and not in the modern sense of mystery, the word μυστήριον is used by Paul. The thing hidden and now revealed was not the gospel, but God’s purpose with reference to its limits or sphere (see Ephesians 3:6). According to his good pleasure which he purposed in himself. The whole phraseology denotes that, in this transaction, God was not influenced by any external considerations; the whole reason for it sprang from within. The threefold expression brings this out: (1) according to his good pleasure (see Ephesians 1:5); (2) he purposed, or formed a purpose; (3) in himself, without foreign aid, "For who hath known the mind of the Lord? or who hath been his counselor?" (Romans 11:34). Ephesians 1:10 With a view to the dispensation of the fullness of the times (or, seasons) (Ephesians 1:9 and Ephesians 1:10 are one sentence, which should not be broken up). This seems to denote the times of the gospel generally; not, as in Galatians 4:4, the particular time of Christ’s advent; the οἰκονομία, or economy, of the gospel being that during which, in its successive periods, all God’s schemes are to ripen or come to maturity, and be fulfilled. To gather together under one head all things in Christ. Ἀνακεφαλαιώσασθαι is a word of some difficulty. It is true it is derived from κεφάλαιον, not κεφαλή: therefore some have thought that it does not include the idea of headship; but the relation of κεφάλαιον, to κεφαλή is as close that this can hardly be. The word expresses the Divine purpose—what God προέθετο—which was to restore in Christ a lost unity, to bring together disunited elements, viz. all things, whether they be things in heaven or things on earth. There is no hint here of a universal restoration. Such a notion would be in fiat contradiction to the doctrine of Divine election, which dominates the whole passage. God’s purpose is to form a united kingdom, consisting of the unfallen and the restored—the unfallen in heaven, and the restored on earth, and to gather this whole body together under Christ as its Head (see Ephesians 3:15). We cannot say that this purpose has been fully effected as yet; but things are moving towards it, and one day it will be wholly realized. "He that sat on the throne said, Behold, I make all things new" (Revelation 21:5). Ephesians 1:11 Even in him—in whom we wore also made his inheritance. This is the literal rendering of ἐκληρώθημεν, and it is more expressive than the A.V., "In whom also we have obtained an inheritance." God taking us for his own heritage involves more than our getting an inheritance from God (see Deuteronomy 4:20, "The Lord hath taken you... to be unto him a people of inheritance"). It is implied that God will protect, care for, improve, and enjoy his own inheritance; he will be much with them and do all that is necessary for them. Formerly God’s inheritance was Israel only; but now it is much wider. All that God was to Israel of old he will be to his Church now. Having been predestinated according to the purpose. The reason why the reference to predestination is repeated is to show that this new privilege of the whole Church as God’s inheritance is not a fortuitous benefit, but the result of God’s deliberate and eternal foreordination; it rests therefore on an immovable foundation. Of him who worketh all things after the counsel of his will. Predestination is not an exception to God’s usual way of working; he works, or works out (ἐνεργοῦτος) all things on the same principle, according to the decision to which his will comes. When we think of the sovereign will of God as determining all things, and in particular determining who are to be his heritage, we must remember how differently constituted the will of an infinitely holy Being is from that of frail and fallen creatures. The fallen creature’s will is often whimsical, the result of some freak or fancy; often, too, it is the outcome of pride, avarice, sensual affection, or some other evil feeling; but God’s will is the expression of his infinite perfections, and must always be infinitely holy, wise, and good. Willfulness in man is utterly different from willfulness in God; but the recoil we often have from the doctrine of God’s doing all things from his mere bene placitum, or according to the counsel of his own will, arises from a tendency to ascribe to his will the caprice which is true only of our own. Ephesians 1:12 That we should be to the praise of his glory, we who had before hoped in Christ. The "we" which hitherto has been applied to the whole Church, Jewish and Gentile, begins to have a more limited reference, and to contrast with "you" in Ephesians 1:13. The first "we" in this verse embraces all, as in the preceding part of the chapter; the second (omitted in the A.V.) is conditioned by the words following, and is applicable to the Jewish Christians, who, through the promises given to the fathers, had seen Christ’s day afar off, and had thus hoped in him. This special reference to ἡμᾶς is followed immediately by a reference to ὑμεῖς. Ephesians 1:13 In whom are ye also, having heard the word of the truth, the good news of your salvation. A.V. has "in whom ye also trusted," or hoped, supplying a verb from προηλπικότας in Ephesians 1:13, but without the prefix. This seems hardly natural, because the prefix πρὸ is characteristic and emphatic in Ephesians 1:12. It is a much less strain to supply simply ἐστὲ, the important point being that you are now in him—in Christ. This expression, "in Christ," is one of the hinges of the Epistle; it occurs times almost without number, denoting the intimate vital union through faith between Christ and his people, as of the members to the head, in virtue of which they not only get the benefit of his atonement, but share his vital influences, live by faith on the Son of God. Having heard and received the truth as it is in Jesus, the glad tidings of salvation through a crucified Jesus, they became one with him, just as freely as did the believing Jews, and to the same blessed effects. More than that—in whom also having believed, ye were sealed with the Holy Spirit of the promise; thus receiving a new ground for thankfulness, a new proof of the riches of the grace of God. Many explain this seal of baptism, which undoubtedly seals Christ and all his blessings to believers. But though the seal of the Holy Spirit may have been given in and with baptism, it is not identical with baptism. The impression of it is partly within believers and partly without. Within, it is the felt result of the working of the Holy Spirit—the feeling of satisfaction and delight in the work and person of Christ, of love, confidence, and joy flowing out toward God, and the desire and endeavor in all things to be conformed to his will. Without, it is the fruit of the Spirit, the new man, created in righteousness and holiness after the image of Christ. Within, the Spirit bears witness with their spirits; without, the transformed life corroborates the inward witness, and gives it to the world. The first is never complete without the second, nor the second without the first. The spiritual history of believers is thus presented: (1) hearing the truth; (2) believing; (3) being sealed. The Spirit is called the Spirit of the promise, because he is often promised in the Old Testament (Isaiah 32:15; Ezekiel 36:20; Joe 3:1, etc.). Ephesians 1:14 Who is the earnest of our inheritance. The gift of the Spirit is not only a seal, but an earnest, firstfruit, or installment, a pledge that the rest shall follow. The seal of the Spirit not only assures us of the full inheritance to come, but gives us a right conception of its nature. It shows us the kind of provision God makes for those whom he takes as his heritage, his peculiar people. It is an inward heaven the Spirit brings them. "The kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost." The full inheritance will consist in a heart in full sympathy with God, and in those occupations and joys, intellectual and moral, which are most congenial to such a heart. Unto the redemption of the purchased possession. The until of the A.V. is not textual, and does not give the force of εἰς, which implies that the earnest of the Spirit is a contribution toward the result described; it tends to realize it. "Redemption" here is not quite equivalent to "redemption" in Ephesians 1:7; for there it is a thing accomplished, here it is a thing to come. It is obvious that here the meaning is the completed redemption—the full and final deliverance of the Lord’s heritage from all sin and sorrow, from all the evils and disorders of this life. The term περιποιήσις, translated" purchased possession," is an unusual one. But its resemblance to περιούσιος, the Septuagint rendering for "a special people;" its use by Peter, λαὸςπεριποίησεως, "a peculiar people;" the use of the verb ἐκκλησίαντοῦΘεοῦἢνπεριεποιήσατοδιὰτοῦαἵματοςαὐτου, "the Church of God, which he hath purchased with his own blood;"—show that it must be regarded in this place as denoting the special, own, purchased possession of God, whose final glory is so often presented to our thoughts in this Epistle. To the praise of his glory. For the third time in this paragraph, these or similar words are introduced. In this place the precise meaning is that the consummation of redemption will be the highest tribute to God’s glory—his infinite excellence will be wonderfully manifested thereby. Neither men nor angels are qualified to apprehend the glorious excellence of God in an abstract way; it needs to be revealed, exhibited in acts and operations. The teaching of this verse is that it will be manifested with triumphant brightness in the final redemption of the Church, when the groans of nature shall come to an end, and the creation shall be delivered from the bondage of corruption into "the glorious liberty of the sons of God" (Romans 8:21). Ephesians 1:15-23 PRAYER FOR THEIR GROWTH. Ephesians 1:15 Wherefore I also, having heard of the faith among you in the Lord Jesus, and your love which extends to all the saints. The "wherefore" has reference to their present standing in grace, described in the verses preceding: since ye have heard, believed, been sealed, and thereby shown to be in the right line, I apply myself towards promoting your progress, towards advancing you to the higher stages of the Christian life. Special mention is made of their faith and love, as cardinal Christian graces, to which elsewhere the apostle adds hope (1 Corinthians 13:13; 1 Thessalonians 1:3; 2 Thessalonians 1:3). The literal expression, "faith among you" (καθὑμᾶς), indicates that it was a marked social feature, but perhaps not universal; while their love was not mere general amiability, but a love that embraced the saints as such, having a special complacency in them, and being directed to them all. If it be asked—Could this knowledge of the condition of his correspondents have been derived from hearsay ("having heard") if the letter was addressed to the Ephesians, among whom Paul had lived so long, and whose condition he must have known by personal intercourse (Acts 19:10; Acts 20:31)? we reply that, though he derived his first acquaintance from personal intercourse, it was some years since he had been at Ephesus, and the ἀκούσας refers to what he had heard in the interval (see Introduction). Ephesians 1:16 Cease not to give thanks for you. This clause expresses the continuation of a former action—the giving thanks for them had begun before the hearing of their faith and love—from the days, in short, of his personal intercourse. We notice as a remarkable feature of Paul’s personal religion, as well as his pastoral care, the frequency of his thanksgiving, indicating the prevalence in him of a bright, joyous state of mind, and tending to increase and perpetuate the same. Constantly to recognize God’s goodness in the past begets a larger expectation of it in the future. Making mention of you in my prayers. This seems additional to his giving thanks. "Prayers" (προσευχῶν) refers more to supplication and entreaty. While thankful for them, his heart was not satisfied regarding them; he wished them to forget the things behind, and reach forth to those before. The apostle’s prayers for his spiritual charge are always remarkable. They are very short, but wonderfully deep and comprehensive; very rich and sublime in aspiration; powerful in their pleas, whether expressed or implied; and exhaustive in the range of blessings which they implore. Ephesians 1:17 That the God of our Lord Jesus Christ, the Father of glory. The invocations of Paul—the terms by which he calls on God—are always significant, involving a plea for the blessings sought. God, as "the God of our Lord Jesus Christ," gave to him the Holy Spirit without measure, and might well, therefore, be asked and expected to give the gifts of the same Spirit to those who were "in him"—one with him as members of his body. Being also the "Father of glory," and having glorified Jesus, even after his suffering, with the glory which he had with him before the world began, he might well be asked and expected to glorify his people too. May give to you the Spirit of wisdom and revelation in the full knowledge of him. "Spirit" here is neither exclusively the Holy Spirit nor the spirit of man, but the complex idea of the spirit of man dwelt in and moved by the Spirit of God (Alford). Wisdom seems to denote the general gift of spiritual illumination; revelation, capacity of apprehending the revealed—of perceiving the drift and meaning of what God makes known, so that it may be a real revelation to us (comp. Matthew 13:11). Ἐπιγνώσει is something more than mere γνώσει—full knowledge of Christ, implying that it is in becoming better acquainted with Christ that we get the spirit of wisdom and revelation. In seeking to know Christ more, we are in the true way to get more insight into all that is Divine (croup. John 14:9). The importance of seeking more knowledge, even after we have believed and been settled by the Holy Spirit, is here apparent; a growing knowledge is a most healthful feature of Christian life. "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18). Ephesians 1:18 That having the eyes of your heart enlightened. "The eyes of your heart" is an unusual expression, but it denotes that to see things clearly there is needed, not merely lumen siccum, but lumen madidum (to borrow terms of Lord Bacon), not merely intellectual clearness, but moral susceptibility and warmth—a movement of the heart as well as the head (compare the opposite state, "blindness of the heart," Ephesians 4:18). Ye may know what is the hope of his calling; the hope which he calls you to cherish. The glory which he invites you to look forward to, when Christ shall come again, how sure it is and how excellent! How infinitely it surpasses all earthly glory! How it at once ravishes and satisfies the heart! And what the riches of the glory of his inheritance in the saints. If the saints form God’s heritage (see Ephesians 1:11), it may be asked Where are the riches of God’s glory in them? But it is not necessary to take the ἐντοῖςἁγίοις so literally. It may be rendered, "in reference to the saints." The riches of the glory of his inheritance in reference to the saints is the riches of the glory of their privileges as the Lord’s heritage, or people; that is, their privileges are glorious. But this glory is not limp, limited—it is wonderfully rich, full, abundant. God gives liberally—gives as a King, gives glory to all Christ’s people. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory" (Colossians 3:4); "The glory which thou gavest me I have given them." The difference between this glory and ether glory is, human glory is often unjustly accorded, it passes away with wonderful quickness; but this glory is real and everlasting. "When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." Ephesians 1:19 And what the exceeding greatness of his power toward us who believe. A new object of knowledge is here brought forward—knowledge of a power which works in us—a great power, a Divine power, a power surpassingly great. The whole energy of the Divine Being is turned on to our feeble, languid nature, vivifying, purifying, and transforming it, making it wonderfully active where all was feebleness before, as the turning on of steam suddenly wakens up a whole mass of inert machinery. When we think of the glory of the inheritance, we feel unfit for it; our narrow hearts, cold temperaments, feeble and dislocated faculties, how can they ever be right? Our fear is removed when we think of the greatness of the Divine power that works in us—God’s power to transform us so that, "though we have lieu among the pots, we shall be as the wings of a dove covered with silver, and her feathers with yellow gold." According to the working of his mighty power. We are now furnished with a standard and sample of the mighty power which energizes in believers are referred to one of its grandest achievements, in order to elevate our conceptions of what it is capable of effecting in us. In the prophets we find a similar encouragement for God’s people, in sublime descriptions of the almighty power of him who was working in them and for them (Isaiah 40:21, etc.; Isaiah 45:7, etc.). Ephesians 1:20 Which he wrought in Christ, when he raised him from the dead. The same power that produced the marvelous miracle of Christ’s resurrection now works in the hearts of believers. To appreciate this, we must bear in mind the apostle’s full doctrine of the resurrection of Jesus, embracing not only the revivifying of his dead body, but the transformation of that body into a spiritual body, and the constituting of Jesus a second Adam, who should transmit or communicate to Ms spiritual seed both a renewed soul and a glorified body, as the first Adam transmitted a sinful nature and a corruptible body to his natural seed. The power that accomplished all this now works in believers, and can surely work in them all needed transformation. And set him at his own right hand in the heavenly places, effecting on him a change alike sudden and marvelous: from the cross and the tomb to the throne of glory, from being as a worm and no man, to be higher than the kings of the earth—King of kings, and Lord of lords. It is frequently represented in Scripture that Jesus in heaven is at the right hand of God. There must be a spot in the heavens where his glorified body exists, in immediate contact with some manifestation of the glory of the Father. There Stephen saw him; thence he came to meet Saul on the way to Damascus; and his promise to his people is Where I am, there shall ye be also (John 14:3). Ephesians 1:21 Far above all rule, and power, and might, and dominion. Separate shades of meaning may doubtless be found for these expressions, but the main effect of the accumulation is to expand and deepen the idea of Christ’s universal lordship. Hardly anything is revealed to us on the various orders of the spiritual powers, unfallen and fallen; and the speculations on them in which the Fathers used to indulge are of no value; but whatever may be true of them, Christ is exalted far above them all—far above every creature in earth, heaven, or hell. And every name that is named, not only in this world, but also in that which is to come. The pro-eminence of his Name is to be eternal. It shall never be eclipsed by any other name, nor shall there ever be a name worthy to be coupled with his Name. In human history we find no name that can be fitly coupled with Christ’s. In the world to come, it shall ever shine forth with an unapproached effulgence. All this is said to exalt our sense of the Divine power that so raised up and exalted the God-Man, Christ Jesus—the same power that still works in believers. Ephesians 1:22 And put all things under his feet; a strong, figurative expression, denoting high sovereignty. It does not refer merely to defeated and arrested enemies, but to the whole of creation and the fullness thereof. They are as thoroughly under Christ and at his disposal as if they were literally under his feet. As a military commander, proceeding even through his own country, has power to requisition everything needful for his army, and deal with all property as may be required for military purposes, so Christ has the whole creation at his disposal, animate and inanimate, hostile and friendly. And gave him to be Head over all things to the Church. The exaltation of Christ is not merely an honor conferred on himself, but has also a definite practical purpose; it is for the benefit of the Church. God gave him to the Church as Head over all things. The gift of Christ to the Church is the gift of One who has sovereign authority over all things. The official subordination of Christ to the Father is recognized throughout this remarkable passage. So in Philippians, though he was "in the form of God, and thought it not robbery to be equal with God, he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." It is this Jesus, in the form of a servant and in the likeness of men, that is now Head over all things, and as such given by the Father to the Church. With such a Head, what need the Church fear, and what can she want? Ephesians 1:23 Which is his body. The Church is Christ’s body in a real though spiritual sense. He is the Head, his people the members; he the Vine, they the branches. He dwells in the Church as life dwells in a living body. He fills it with his life, replenishes it with his strength, feeds it with his body and blood, beautifies it with his comeliness, calms it with his peace, brightens it with his holiness, and finally glorifies it with his glory. All things are delivered unto him of the Father; and all that he has he has for the Church: "My beloved is mine, and I am his." The fullness of him that filleth all in all. The grammatical structure of the words would lead us to construe "fullness" with "the Church," and to regard the Church as Christ’s πλήρωμα. Some object to this, inasmuch as, in point of fact, the Church is often very empty, and therefore not worthy of the term "fullness." But it is not meant that the Church has actually received all the fullness of him who filleth all in all, but only that she is in the course of receiving it. The Church on earth is an ever-changing body, perpetually receiving new members, who are at first empty; so that it must always in this state be in the course of filling, never filled. It is in the course of being filled with all Divine things—with all the treasures of heaven. As the empty cells of the honeycomb are being filled with the sweet essences of flowers, so the empty vessels of the Church are being filled with the glorious treasures of God; or, as the courts and compartments of a great international exhibition get filled up with the choicest products of the lands, so the Church gets filled with the handiwork of the grace of God. When the Church is completed, it will be a representation of the fullness of God; all of God that can be communicated to men will be made manifest in the Church. For he whose fullness the Church is, is he that filleth all in all, or filleth all with all. He possesses all things, and he fills all space with the all things. He fills the ocean with water, the organic world with life, the firmament with stars, the entire creation with forms innumerable, alike beautiful and useful. So also he fills the Church. Thus appropriately concludes this chapter, beginning (Ephesians 1:3) with thanksgiving to him who had blessed the Ephesians with every blessing of the Spirit in Christ Jesus, and now ending with a sublime picture of the Infinite One filling the Church with these Divine blessings out of the infinite stores of the kingdom of heaven. Thus we see the quality of richness, exuberance, overflowing abundance which is so conspicuously ascribed in this Epistle to the grace of God (comp. Psalms 36:8; Psalms 103:3-5; Matthew 5:3, etc.). Ephesians 1:1, Ephesians 1:2 Address and salutation. Character and scope of the Epistle as a whole (see Introduction); circumstances of the writer; jubilant tone of the Epistle; cordiality of the Ephesian Church. I. The writer speaks with authority. He is an "apostle," sent and commissioned directly by Christ, and acting in his name—a real ambassador of the Lord of glory. II. He holds this office "by the will of God;" pursues neither an irregular nor a merely volunteer course unsanctioned by the supreme Ruler, but acts by the will of God. III. The Church is a society of "saints," and "faithful," or believing, "in Christ Jesus." If we want these attributes, we may be of Israel, but we are not Israel. IV. Divine blessings are invoked and brought near to the Church, viz. (1) grace (see Exposition); (2) peace; both of these having their only source for sinners in God and Christ. This salutation is more than a pious wish or even prayer; the blessings are brought as it were to the door of all. It rests with them either to receive them or not. "Glorious things are spoken of thee, O city of God!" The blessings brought near are very precious, for God in Christ with all his fullness is there. Let us beware of trifling with the offer. Let us open the door and welcome the Lord of grace and peace. Ephesians 1:3-14 The thanksgiving. The condition of believers is fitted to excite the profoundest emotions of gratitude and praise in all who know them. Grounds of this thankfulness are— I. STATED . (Ephesians 1:3.) (For outline discourse on this text, see Exposition.) II. STATED IN DETAIL. (Ephesians 1:4-14.) The chief elements of blessing are: 1. Holiness and blamelessness in love, secured by God’s eternal election (Ephesians 1:4). 2. Adoption, secured in the same way (Ephesians 1:5). 3. Acceptance in the Beloved (Ephesians 1:6). 4. Redemption through Christ’s blood, especially forgiveness of sin (Ephesians 1:7). 5. Abundance of grace, regulated by wisdom and knowledge (Ephesians 1:8). 6. Enlightenment in the mystery of God’s will as to the Gentiles (Ephesians 1:9). 7. Especially, knowledge of Jesus Christ as the predestined Centre or Head of all things (Ephesians 1:10). 8. Fellowship with Christ in the enjoyment and purpose of his inheritance (Ephesians 1:11, Ephesians 1:12). 9. The seal of the Holy Spirit, or earnest of our inheritance, the pledge and assurance of the eternal glory. Observe the constant allusions to the glory of God’s grace, the riches of his grace, the abundance of his grace, the riches of his glory; the munificence of God. It is the narrowness of our hearts that will not take in this boundless generosity. Ephesians 1:5 Adoption. I. In a certain sense, all men are children of God (Ma Ephesians 2:10); i.e. God has a fatherly interest in them and yearning towards them. But sinners have forfeited the rights and position of sons; they are like the prodigal son, "not worthy to be called thy son." Thus they have no claim on God. Nay, they are "children of wrath" (Ephesians 2:3). II. Sonship in God’s family is for sinners only the fruit of adoption. Adoption is solely by grace, through Jesus Christ. It is the result of Divine predestination. It belongs only to "as many as receive him" (John 1:12). It is the fruit of spiritual oneness with Christ. When we are by faith united to the eternal Son of God, we become, in a lower sense, sons of God ourselves. III. Sonship has many privileges; parallel between nature and grace. Sons have a right to a due provision, to protection and shelter, to education and training; they share their father’s house; they get the benefit of his experience, wisdom, counsel; they enjoy his fellowship, and are molded by his example and influence. IV. Sonship has many duties: obedience, honor, trust; gratitude, complacency, affection; co-operation with the father in his designs and aims. V. In Christ, sonship is indissoluble and everlasting. Ephesians 1:7 Redemption. "In whom we have the redemption through his blood, even the forgiveness of our sins." I. What men need is more than instruction, education, or an elevating influence. They are in sin—condemned, enslaved, and disordered; in the fetters of a strong man armed, and a stronger is needed to disarm him and spoil his house. In a word, they need redemption from sin. II. What the gospel specially announces is such a redemption. Christ came, not merely to enlighten, or elevate, or improve, but to redeem. He came to grapple with sin in all its bearings and results. III. This redemption was consummated by the shedding of Christ’s blood. Jesus died as a sacrifice or propitiation for sin. He came by water and by blood, not by water only. His blood "cleanseth us from all sin;" his Spirit renews the soul. Calvin says the blood figured atonement, the water ablution. The side of Christ, he says, was the fountain of our sacraments. IV. Forgiveness of sins is a fundamental element of this redemption. The gospel of Christ is a gospel of forgiveness. Sin is blotted out freely through Christ’s merit. We need nothing short of forgiveness, and should not rest till we have it. V. All this is to be enjoyed in union to Christ. "In whom" we have redemption. Thus union to Christ is the turning-point of all blessing. Ephesians 1:10 Christ the Head of all. "To gather together under one head all things in Christ." Unity a characteristic of God’s works. Unity of the solar system, the stars, the heavens. In the moral and spiritual world there are diverse orders of holy being. To us only two are known—angels and men. But there may be many more. All these it is God’s purpose to form into one economy. Jesus Christ is the Center of this great plan. We have some glimpses of this in the Apocalypse. Besides countless angels, "Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying," etc. (Revelation 5:13). This does not imply that there will be nothing outside this glorious host of holy beings; for the Apocalypse affirms the contrary. I. This subject gives us an exalted conception of the place of honor to be occupied by Christ in eternity. As was his humiliation, so will his glory be. II. It gives us also an exalted conception of the glory and dignity of all true believerses How glorious the fellowship of such an order of beings! How insignificant the honors of earth, for which men toil so hard! Ephesians 1:13, Ephesians 1:14 The seal of the Spirit and the earnest of the inheritance. I. THE SPIRIT IS HIMSELF THE SEAL BY WHICH ARE KNOWN AS GOD’S. 1. In his inward operations on their hearts. (1) Revealing to them the all-sufficiency of the Savior. (2) Enabling them to close most heartily with his offers. (3) Satisfying them with Christ and his blessings. (4) Drawing out their hearts in love, trust, and cheerful obedience. (5) Conforming their wills and affections to the will of God. 2. In the outward effects of his working. (1) Generally, in their contrast to their former life. (2) In their renewal in knowledge, righteousness, and holiness. (3) In their specific points of resemblance to Christ. (4) In their active interest in Christ’s work and kingdom. (5) In their visible ripening for heaven. II. THE SPIRIT IS ALSO THE EARNEST OF THE . Heaven a condition more than a locality. Heaven is brought to men before they are brought to heaven. Renewal of soul is the beginning of heaven. It is thus the firstfruits of their inheritance. It is the pledge and assurance of "more to follow." Apart from this there is no heaven. "Except a man be born again, he cannot see the kingdom of God." Ephesians 1:15-23 Prayer for spiritual growth. General characteristics of Paul’s prayers (see Exposition, Ephesians 1:16). The prayer is (1) retrospective; (2) prospective. I. . Consists of thanksgiving (Ephesians 1:16). Happy key-note for prayer. II. . Of supplication. Here we may note: 1. The name by which God is invoked (Ephesians 1:17; see Exposition). 2. The blessing sought, viz. further illumination in the knowledge of God’s will. 3. The points needing to be more fully revealed, viz.: (1) The hope of his calling, or to which he calls. (2) The riches of the glory of his inheritance in the saints. (3) The greatness of his power toward believers. 4. The working of God’s power in Christ, as foreshadowing his working in believers. (1) In his resurrection. (2) In his elevation to God’s right hand. (3) In his universal dominion. (4) In his relation to the Church. To what a glorious elevation we are carried in such prayers! We seem to luxuriate in infinite stores of blessing. Observe, again, that all is connected with Christ and his redemption. If the power that raised Christ should raise us, to what a glorious elevation should we rise! Ephesians 1:22 Christ Head over all things for the Church. The double headship of Christ— (1) Head of the Church; and (2) Head over all things for the Church. I. AS HEAD OF THE CHURCH, he is the sole Fountain of authority, grace, influence, blessing. No other to be set above him or alongside of him on his throne. II. As HEAD OVEN ALL THINGS FOR THE CHURCH, he has complete control: 1. Over the devil and all his hosts, to restrain their malice, etc. 2. Over the angels, to command their services. 3. Over all kings and rulers, heathen and Christian, to counteract their opposition or summon them to his side. 4. Over Nature and all her resources. 5. Over the whole realm of mind—philosophy, art, science, literature, etc. 6. Over all the stores of grace and blessing (see Psalms 2:1-12.). But this headship of Christ is not to be held as superseding civil authority, which is a Divine ordinance in its own sphere. Though Christ is Head over all things for the Church, he has not called his ministers to share this authority; he keeps it in his own hands. Ephesians 1:23 The Church the fullness of Christ. The Church, when completed, will show the fullness of Christ’s love, grace, wisdom; it will reflect the fullness of his meekness, self-sacrifice, forbearance, and bountifulness; it will show the fullness of his power to bless the individual and to regenerate the world. BY T. Ephesians 1:1, Ephesians 1:2 The salutation. The apostle introduces his Epistle by a duplicate order of ideas: a double blessing—"grace and peace;" a double source of blessing—"God our Father and the Lord Jesus Christ;" a double designation of the Christian people—"saints and faithful in Christ Jesus;" and a double source of authority—"an apostle of Jesus Christ by the will of God." I. THE AUTHOR. "Paul, an apostle of Jesus Christ by the will of God." As one standing outside the circle of the twelve, who overshadowed all others by his immense authority, it was necessary he should preface his Epistle by the mention of his independent apostleship. Yet in no spirit of vanity or self-assertion does he use the high language of apostolic authority and inspired conviction. He disclaims all personal merit in his call. His apostleship was linked with grace in its original bestowal; therefore he speaks of "grace and apostleship" in the same breath (Romans 1:5); it was "by the will of God," not by the suggestion or call of man, that he found his place in the service of all the Churches. For us the interest of our author’s name has a profound significance; for, though in language of the deepest humility he speaks of himself as "the least of the apostles" and "less than the least of all saints," he stands before all coming ages as the great apostle of the Gentiles, whose personal history and writings fill one-third of the New Testament Scriptures, and who, more than any other apostle, has shaped the theology of Christendom in its best periods, supplying at once the bone and marrow of the evangelical system of thought. II. THE PERSONS . "The saints which are at Ephesus, and the faithful in Christ Jesus." 1. This double title seems to suggest the objective and subjective sides of Christian life; for if it is God’s work to make saints, "it is man’s to believe;" we are chosen to salvation "through sanctification of the Spirit and belief of the truth" (2 Thessalonians 2:13). God has joined these two principles together: let not man put them asunder. 2. It is in Christ we obtain our standing both as saints and as believers. He is made unto us "wisdom, and righteousness, and sanctification, and redemption" (1 Corinthians 1:30). The expression, "in Christ," which occurs here for the first time in this Epistle, is found thirty-three times in the New Testament. Christian life, like revelation, is Christo-centric. 3. The Christians at Ephesus had grown from twelve disciples (Acts 19:1) into a large and influential community, worshipping the Lord under the very shadow of the great Temple of Diana. The apostle has a deep personal interest in the fortunes of a Church established in the very acropolis of paganism—the first of the seven Churches of Asia—forming the third capital of Christianity, as Antioch was the second and Jerusalem the first. He remembers the three years of untiring and anxious labor he had spent in the city, as well as the interest of the Ephesian Christians in himself and his work which he seeks shortly to intensify by the projected visit of "a beloved brother and faithful minister in the Lord" (Ephesians 6:21, Ephesians 6:22). The Apostle Paul was unique among the apostles of Christ for his quickness in finding out a common ground of interest among the believers of every place, for his deep yearning after appreciation, and the heartfelt joy of finding his services recognized by the Churches he served, as well as by the facility with which he held a hundred interests in his hand, and engaged the sympathy of all sorts of men in the cause of Christ. III. THE TERMS OF THE . "Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ." This is the apostle’s usual salutation to Churches—it is only in the pastoral Epistles that he adds the word "mercy"—but its form suggests a beautiful and significant blending of the Greek and Hebrew methods of salutation, as if to anticipate the share of Jew and Gentile alike in the future blessings of the gospel How sweetly Christianity sanctifies the common courtesies of life! 1. The double blessing. "Grace and peace." The word "grace" has a unique history among English words. It means ever so many things, all suggestive of the happiest associations, and has never suffered that contraction of meaning which has spoiled the moral beauty of so many other words. In the gospel sense, whether it applies to the origin of man’s salvation or to the Christian disposition which is the result of it, grace marks a beautiful movement of life in the direction of blessing given or received. Grace is the key-note of the Ephesian Epistle. Grace is the well-spring of all blessings. "The way to heaven lies not over a toll-bridge, but over a free bridge, even the unmerited grace of God in Christ Jesus." Peace is the fruit of grace, which can never be severed from its fruits. It is the very testament of Christ: "My peace I give unto you:" the very equanimity, firmness, serenity, of his own life carried into the lives of his saints. This peace so "keeps the heart and mind" that nothing can break down a spirit so established. The two graces are here in their due order; for there is no peace without grace. They cover the whole space of a believer’s life; for if it begins in grace, its latter end is peace. The Lord always has "thoughts of grace and peace toward us" (Jeremiah 29:11). They are together the bright sum of the gospel. 2. The double Source of blessing. "From God our Father, and from the Lord Jesus Christ." There is a certain intensity of bright suggestion in the asserted origin of these blessings. God the Father is the "God of grace" (1 Peter 5:10) and "the God of peace" (Hebrews 13:20); and equally so "grace and truth came by Jesus Christ (John 1:17), and he is also our Peace (Ephesians 2:14). But the Father is the original Fountain of all blessings, and the Son the Dispenser of blessing to us. The juxtaposition of Christ with the Father is the significant proof of the divinity of the Son of God. No man’s name can be placed beside God’s in the dispensation of Divine blessings. The Holy Ghost is not named, because it is he who communicates the grace and the peace. Similarly, the believer has "fellowship with the Father and the Son" (1 John 1:3), but the Holy Ghost is the power of this fellowship. 3. It is neither improper nor unnecessary to pray for grace and peace, though we already possess them. We need a continuous supply and a continuous experience of both blessings. Believers are, therefore, fully justified in coming boldly to a throne of grace, that they may obtain mercy and find grace to help in time of need.—T.C. Ephesians 1:3 The blessings of redemption. Full minds overflow in long sentences. The sentence which begins with the third verse runs on continuously to the fourteenth, marked all the way by many rich and happy turns of expression. The apostle pours forth his thoughts with a splendid exuberance, which dazzles common readers, but is kindling to congenial minds. The whole passage is "a magnificent anthem," in which the ideas "suggest each other by a law of powerful association." It takes up the spirit of the psalmist, "Bless the Lord, O my soul: and all that is within me, bless his holy Name" (Psalms 103:1-22.). I. THE ARE TRACED UP TO THE FATHER AS THEIR SOURCE. It is he who has blessed us with all spiritual blessings in Christ Jesus. It is a mistake to represent the Father as a harsh creditor, who has no point of contact with his debtor except at the moment when the bond is being discharged; or to represent the Son as the tender and compassionate Redeemer, who prevails with his Father to grant a salvation he is unwilling to bestow. The true source of salvation is in the Father’s heart, and the mission of the Son was to execute the loving will of the Father who is in heaven. The atonement was the effect, not the cause, of Divine love. Jesus did not die on the cross that God might be induced to love us, but because he did love us. The cross could not originate Divine love, which is an eternal perfection of the Divine nature, seeking an object on which to exhaust its riches. But the cross was the mode in which, for reasons known to himself and partially discernible to us, it was expedient and necessary that his love should be expressed. But then the same God who exacted the atonement has also provided it; and therefore we may glorify the love of the Father; for "herein is love, not that we loved God, but that he loved us, and gave his Son to be the Propitiation for our sins." II. BUT IF THE OF ALL OUR IS IN THE FATHER’S HEART, THEY FLOW TO US IN THE CHANNEL OF CHRIST’S . The God and Father of our Lord Jesus Christ is our covenant God. God, being his Father, becomes our Father; for "we are all the children of God by faith in Christ Jesus" (Galatians 3:26). The blessings flow first from the Father to Christ, and then from Christ to us. Jesus said to Mary, "I ascend unto my Father, and your Father; to my God, and your God" (John 20:17); not, says Augustine, "I ascend to our Father and our God," but first mine, then yours, as if to indicate the distinction between his own essential sonship and their derivative sonship by adoption. But it is a distinguished part of the Christian’s privilege that not only "he is Christ’s," but "Christ is God’s" (1 Corinthians 3:23), according to the prayer of Jesus himself, "All mine are thine, and thine are mine;" for it was an idea near to the apostle’s heart that Christ and the Church are one—one Head and one body—and that Christ in the Church and the Church in Christ are God’s possession. Therefore we can understand the grandeur of the conception that all God’s blessings descend to us in Jesus Christ. III. THEY ARE . There is no allusion to earthly blessings—riches, honors, beauty, pleasures—as if New Testament believers had ascended to a higher platform than that held by Old Testament saints. God "has provided some better thing for us." The spiritual blessings include all that is involved in the Father’s electing love, the Son’s satisfaction for sin, and the Holy Spirit’s application of redemption. We thus see the relation of believers to the three Persons of the blessed Trinity. It is "all spiritual blessings," but they are so linked together in the Divine order that if you have one you have all: "Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." Christ’s ministry began with words of blessing, in the eight beatitudes of his first sermon; his gospel brings with it fullness of blessing (Romans 15:29); and the final glorification of the saints is accentuated in the glorious words of the Judge, "Come, ye blessed of my Father." IV. THESE CONNECT US WITH HEAVES. They are spiritual blessings in heavenly places. The reason is that Jesus Christ, as our Forerunner, has gone within the veil, with the anchor of our hope in his hands, to fasten it upon the "two immutable things in which it was impossible for God to lie"—the promise and the oath of God, so that we might have a strong consolation who have fled for refuge to the hope set before us (Hebrews 6:18-20). His forerunnership is identified with his representative position as the Head of all true believers; and his presence in heaven is not only a sublime guarantee of spiritual blessings accruing to us while on earth, but a pledge that "where he is we shall be also." Thus we can understand why our hope should be laid up "in heaven" with its "many mansions" (Colossians 1:5); why our hearts ought to be there in supreme aspiration (Colossians 3:2); why our citizenship should be on high (Philippians 3:20); and why we should identify the scene of our future blessedness with all that is spiritually aspiring on earth. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ephesians 2:1-10 HISTORY OF THE . This passage corresponds to Genesis 1:1-31. It is a history of creation, and we note the same great stages. 1. Chaos (Genesis 1:1-3). 2. The dawn—the Spirit of God moving on the face of the waters (Genesis 1:4). 3. The work of creation—in successive stages (Genesis 1:4-10). Ephesians 2:1 You also, who were dead in your trespasses and your sins. The apostle returns from his digression, in which he had shown the marvelous working of the Divine power on Christ, to show the working of the same power on the Ephesian converts themselves. The ὑμἀς is not governed by any verb going before; it manifestly depends on the συνεζωοποίησεν of Ephesians 2:5, but it is separated from it by a new digression (Ephesians 2:2, Ephesians 2:3), on which the apostle immediately starts. While the same quickening power of God was exerted on Christ and on the Ephesians, it was exerted to very different effects: in the case of Christ, raising him literally from the dead and exalting him to heavenly glory; in the case of the Ephesians, raising them from spiritual death and exalting them to high spiritual privileges. We may observe the change from the second to the first person, and vice versa, in this chapter as in Ephesians 1:1-23. Second person (Ephesians 1:1, Ephesians 1:8, Ephesians 1:11); first (Ephesians 1:3, Ephesians 1:10, Ephesians 1:14); and the two streams brought together (Ephesians 1:18). The chapter closes beautifully with an emblem of the Church as the one temple of which all believers are parts. The death ascribed to the Ephesians in their natural state is evidently spiritual death, and "trespasses and sins," being in the dative (νεκροὺςτοῖςπαραπτώμασικαὶταῖςἁμαρτίαις), seems to indicate the cause of death—"dead through your trespasses and your sins" (R.V.); "dead of your trespasses," etc., is suggested by Alford. It is not easy to assign a different meaning to the two nouns here; some suggest acts of transgression for the one, and sinful tendencies or principles for the other, but this distinction cannot be carried out in all other passages. The killing effect of sin is indicated. As sins of sensuality kill truthfulness, industry, integrity, and all virtue, so sin generally, affecting as it does our whole nature, kills, or does not suffer to live, the affections and movements of the spiritual life. A state of "death" implies previous life—the race lived before; it implies also a state of insensibility, of utter powerlessness and helplessness. Ephesians 2:2 Wherein aforetime ye walked according to the course of this world. The idea of a dead creature walking is not altogether incongruous. It implies that a kind of life remained sufficient for walking; but not the true, full, normal life; rather the life of a galvanized corpse, or of one walking in sleep. The figurative use of walking for living, or carrying on our life, is frequent in this Epistle (Ephesians 4:1; Ephesians 5:2, etc.). "The course of this world," elsewhere" the world," denotes the present system of things, as conducted by those who have regard only to things seen and temporal, and no regard to God or to the future life. Where there is spiritual death there is insensibility to these things. According to the prince of the power of the air. It is obvious that this is equivalent to "the god of this world" (2 Corinthians 4:4), but the explanation of the term is difficult. Allusion is made to a corporate body, "the power [or, ’government’] (ἐξουσία) of the air," and to one who is "prince" of this government. There is no difficulty in identifying the evil one and his host, of whom Milton gives such graphic pictures. But why should they be specially connected with the air? The notion, entertained by some of the Fathers and others, that storms and disturbances of the atmosphere are caused by them, is preposterous; it is unscriptural (Psalms 148:8) and quite unscientific. The term seems to denote that evil spirits, who have some power of influencing us by their temptations, have their abode in the atmosphere, or at least haunt it, being invisible like it, yet exercising a real influence on human souls, and drawing them in worldly directions, and contrary to the will of God. The spirit which is now working hi the sons of disobedience. The fact that this spirit is still working in others makes the escape of the Ephesians from him the more striking. He is not destroyed, but vigorously at work even yet. Though Jesus beheld him fall from heaven as lightning, and though he said that the prince of this world had been judged, these expressions denote a prophetic rather than an actual condition. This spirit energizes in the "sons of disobedience." This designation is striking; it denotes persons born of disobedience, bred by disobedience, having disobedience in their very nature; comp. Romans 8:7, "The carnal mind is enmity against God," and passages where fallen man is called a rebel (Isaiah 1:2; Isaiah 63:10; Psalms 68:6; Jeremiah 5:23, etc.). It denotes the essential antagonism of man’s will to God’s, arising from man’s devotion to this world and its interests, and God’s regard to what is higher and holier—an antagonism often held in check and suppressed—but bursting out wildly at times in fierce opposition, as at the tower of Babel or the crucifixion of Jesus. The devil inflames man’s inherent dislike to God’s will, and encourages outbreaks of it. Ephesians 2:3 Among whom we also all once spent our life in the lusts of our flesh. The apostle here brings Jews and Gentiles together. "We also," as well as you—we were all in the same condemnation, all in a miserable plight, not merely occasionally dipping into sin, but spending our very lives in the lusts or desires of our flesh, living fro’ no noble ends, but in an element of carnal desire, as if there were nothing higher than to please the carnal nature. Fulfilling the desires of the flesh and of the mind. Desires of the flesh, the grosser and more animal propensities (the flesh, in Scripture, has often a wider sense; see Galatians 5:19-21); and of the mind or thoughts, διανοιῶν, the objects that we thought about, whatever they might be,—the waywardness of our thoughts seems to be denoted, the random roaming of the mind hither and thither, towards this pleasure and that, sometimes serious, sometimes frivolous, but all marked by the absence of any controlling regard to the will of God. The life indicated is a life of indulgence in whatever natural feelings may arise in us-be they right or be they wrong. And we were by nature children of wrath, even as the rest. This is a substantive clause, standing on its own basis, a separate fact, not merely an inference from the previous statements. The life described would have exposed us to wrath; but beyond and before this we were by nature children of wrath. "By nature" denotes something in our constitution, in our very being; and "even as the rest" denotes that this was universal, not a peculiarity affecting some, but a general feature applicable to all. "Children of wrath" denotes that we belonged to a race which had incurred the wrath of God; our individuality was so far absorbed by the social body that we shared the lot under which it had come. If there be something in this that seems contrary to justice, that seems to condemn men for the sins of others, we remark (1) that in actual life we constantly find individuals suffering for the sin of the corporation, domestic, social, or national, with which they are identified; (2) that apart from this altogether, our individual offenses would expose us to God’s wrath; and (3) that the moral and legal relations of the individual to the corporation is a subject of difficulty, and in this ease makes a strong demand on our faith. We should accept the teaching of the Word of God upon it, and leave our righteous Judge to vindicate himself. "Wrath," as applied to God, must be regarded as essentially different from the same word when used of man. In the latter case it usually indicates a disorderly, excited, passionate feeling, as of one who has lost self-control; when used of God, it denotes the holy, calm, deep opposition of his nature to sin, compelling him to inflict the appropriate punishment. Ephesians 2:4 But God, being rich in mercy. The preceding verses convey the idea of a rushing towards inevitable ruin—towards some frightful cataract, when all help from man is hopeless. Man’s extremity becomes God’s opportunity. The "but" is very emphatic, and wonderfully reverses the picture. The sovereignty of God is very apparent, on its gracious side. It interposes to rescue those who would otherwise plunge into irretrievable ruin. We have here the filling up of that Divine saying, "O Israel, thou hast destroyed thyself, but in me is thine help." The genesis of salvation is declared to be in two of God’s attributes, of which the first is mercy, or compassion. God has a tender, yearning feeling towards men brought to misery by their own sins. And this feeling is not shallow or spare—he is rich in mercy. It is an exuberant, full-flowing feeling in God ("Thy mercy .. is in the heavens," Psalms 36:5), and may therefore be appealed to trustfully. For his great love wherewith he loved us. The other attribute from which the plan of salvation sprang is God’s love. Love is more than compassion. Compassion may be confined to the breast, but love goes forth in active beneficence. It makes common cause with its object. It cannot rest till its object is lint right. Two expressions are used intensifying this Divine love: (1) his great love; (2) love with which he loved us; the verb of love governing the noun of love makes the idea rich and strong. This view of the exuberance of the Divine attributes from which salvation has its rise is in harmony with the whole character of the Epistle. Ephesians 2:5 Even when we were dead in our sins. Repeated from Ephesians 2:1, in order to set in its true light the declaration that follows of what God did for us to make more emphatic the free and sovereign mercy of God. Though sin is the abominable thing which he hates, loathsome to him in the last degree, he did not turn from us when we were immersed in it; nor did he wait till we began to move towards him: he began to influence us even when we were dead. Made us alive together with Christ (συνεζωοποίησετῷΧριστῷ). Made us alive with the life which is in Christ and which flows from Christ. A parallel is run between the way in which God’s power operated on the body of Christ, and the way in which it operates on the souls of believers in him in respect of (1) the quickening; (2) the raising up from the grave; (3) the seating of them in heavenly places. The Father, having "given to the Son to have life in himself," and "the Son quickening whom he will" (John 6:21, John 6:26), by God’s decree we were first quickened by him, made partakers of Christ’s life (John 11:25; comp. John 14:19; John 15:5; Colossians 3:4; Galatians 2:20, etc.). All the life we had lost was restored—the life forfeited by transgression, the life of a calm and well-ordered heart, the sublime life of fellowship with God. By grace have ye been saved. This is a parenthetical clause, more fully dwelt on in Ephesians 2:8, thrown in here abruptly by the apostle in the fullness of his heart, to throw light on this great wonder—that Christ should impart his own life to souls dead in sin. Grace in opposition to human merit is at the root of the whole arrangement; free, undeserved mercy. It is not anything that God is bound to by the necessity of his nature. It is the result of his will, not of his nature. Had it not been for his good pleasure, salvation had never been. "Saved" is the past participle (σεσωσμένοι), denoting, not the act of being saved, but the fact of having been saved. Salvation in a real sense is a present possession. When we are one with Christ we are justified freely by God’s grace, our trespasses are all forgiven. The spirit of new moral life has been given to us; we are made alive to God. But while salvation is a present attainment in a real sense, its full realization is future, for that includes perfect holiness, and also the glorification of the body. In this sense salvation is to come (Romans 8:24; Romans 13:11). Ephesians 2:6 And hath raised us up with him (comp. Philippians 3:10); so that we no longer walk "according to the course of this world," but according to the life of Christ; we walk "in newness of life." And seated us with him in the heavenly places in Christ Jesus. As God placed Jesus at his right hand in heaven, so he has placed his people with him in heavenly places; i.e. places where the privileges of heaven are dispensed, where the air of heaven is breathed, where the fellowship and the enjoyment of heaven are known, where an elevation of spirit is experienced as if heaven were begun. Such was the case of the three disciples on the Mount of Transfiguration; of the two on the way to Emmaus, when their heart burned within them; of the beloved disciple when he was "in the Spirit on the Lord’s day;" of many at the Holy Supper, or in fervent communion with brother and sister believers, when they seem at the very gate of heaven. This is sometimes the experience at conversion, but the vividness of the feeling does not always abide. The repetition of "in Christ Jesus" in this connection emphasizes the fact that this gracious proceeding of God towards us is in immediate connection with the work and person of Christ. It is as being one with Christ Jesus that all this raising up comes to us. Ephesians 2:7 That in the ages to come he might show forth the riches of his grace. A special purpose served by God’s free grace bestowed on such persons as the Ephesians. It was intended as a lesson for future ages. "The ages to come" denotes eras to begin from that time, running on now, and to continue hereafter. It would be a profitable lesson for the people of these ages to think of the Ephesians, far as they were by nature from God, receiving his blessing so abundantly. From this they would learn how great are the riches of God’s grace. In kindness towards us in Christ Jesus. The particular channel in which the riches of his grace flows is kindness shown to us in Christ Jesus. Kindness in the matter of the blessing, forgiving us freely, and accepting and adopting us in him; kindness in the manner of the blessing, dealing with us as Jesus dealt with the woman that was a sinner, or with the thief on the cross, or with Peter after he had fallen, or with Saul of Tarsus; kindness in the extent of the blessing, providing amply for every want; kindness in the duration of the blessing—for evermore. But again, the Medium or Mediator of blessing is specified—"in Christ Jesus." It is not the kindness of providence, not the natural bountifulness of God, but that kindness and bountifulness which are specially connected with the atoning work of Christ: "God was in Christ, reconciling the world unto himself." Ephesians 2:8 For by grace have ye been saved, through faith. He repeats what he had said parenthetically (Ephesians 2:5), in order to open the subject up more fully. On the part of God, salvation is by grace; on the part of man, it is through faith. It does not come to us by an involuntary act, as light falls on our eyes, sounds on our ears, or air enters our lungs. When we are so far enlightened as to understand about it, there must be a personal reception of salvation by us, and that is by faith. Faith at once believes the good news of a free salvation through Christ, and accepts Christ as the Savior. We commit ourselves to him, trust ourselves to him for that salvation of which he is the Author. In the act of thus entrusting ourselves to him for his salvation, we receive the benefit, and are saved. It is not that faith is accepted by God in place of works, but because faith indicates that attitude of men towards Christ in which it pleases God to save them, transferring to him all their guilt, imputing to them all his merit. And that not of yourselves: it is the gift of God. Which of the two things is meant—salvation or faith? The grammatical structure and the analogy of the passage favor the former view, "Your salvation is not of yourselves," though many able men have taken the latter. The apostle is so anxious to bring out the great distinguishing doctrine of grace that he puts it in all lights, affirms it positively, contrasts it with its opposite, and emphasizes it by repetition. It is a gift, not a purchase; a free gift, without money and without price; what would never have been yours, but for the generosity of God. It is very usual in the New Testament thus to represent salvation; cf. our Lord’s words to Nicodemus (John 3:16); to the woman of Samaria (John 4:14); St. Paul’s "Thanks be to God for his unspeakable gift" (2 Corinthians 9:15); "The gift of God is eternal life through Jesus Christ our Lord" (Romans 6:23); and 1 John 5:11, "God gave unto us eternal life, and the life is in his Son." This usage confirms the view that it is not merely faith, but the whole work and person of Christ which faith receives, that is meant here as the "gift of God." Ephesians 2:9 Not of works, lest any man should boast. Exegetical of the last clause, "Not of yourselves; certainly not of your works." The suppression of boasting was a purpose of God in his scheme of salvation; not the chief or final purpose, any more than the manifestation of his grace in coming ages was his chief or final purpose in showing mercy to the Ephesians, but inseparable from the nature of his plan. The spirit of glorying is essentially unsuited to the relations between the creature and the Creator, between the Redeemer and the redeemed. It is the very opposite of the spirit, "Not unto us, O Lord" (Psalms 115:1)—the spirit that casts its crown before the throne, and that breathes in the songs of heaven, "Unto him that loved us .. be glory and dominion forever and ever" (Revelation 1:5, Revelation 1:6). Ephesians 2:10 For we are his workmanship. Another illustration and evidence of grace. We have to be fashioned anew by God before we can do anything aright (see 2 Corinthians 5:17). Anything right in us is not the cause of grace, but its fruit. There seems to be no special reason for the change from the second to the first person. Created in Christ Jesus for good works. So little inward capacity had we for such works, that we required to be created in Christ Jesus in order that we might do them. The inward new birth of the soul is indicated. When good works were required, this gracious change had to be wrought to secure them. The purpose of the new creation is to produce them. Christ "gave himself for us, to redeem us from all iniquity, and purify unto himself a people of his own, zealous of good works." It is not good works first, and grace after; but grace first, and good works after (see Titus 2:11, Titus 2:14). Which God hath before ordained that we should walk in them. A further proof of the true origin of good works. They are the subjects of a Divine decree. Before the foundation of the world it was ordained that whoever should be saved by grace should walk in good works. The term "walk," here denotes the habitual tenor of the life; it is to be spent in an atmosphere of good works. Here we have one of the Divine safeguards against the abuse of the doctrine of salvation by grace. When men hear of salvation irrespective of works, they are apt to fancy that works are of little use, and do not need to be carefully attended to. On the contrary, they are part of the Divine decree, and if we are not living a life of good works, we have no reason to believe that we have been saved by grace. Ephesians 2:11-22 BETWEEN PAST AND THE PRESENT. Ephesians 2:11 Wherefore remember, that once ye, the Gentiles in the flesh. The practical tenor of the apostle’s teaching is indicated by his "wherefores." He is always gathering up his views into some lesson. They are to "remember" the change between the past and the present—what they were by nature, and what they had become by grace. This is most useful to all, even though the contrast between the two be not so vivid as in the case of Paul and the Ephesians. The contrast is indicated in various particulars, both of outward condition and of inward privilege and character. First, the old condition. They were "Gentiles in respect of the flesh"—not bearing on their bodies the mark of the Israel of God, therefore not marked out for blessing, not apparently near it. Who are called Uncircumcision by that which is called Circumcision in the flesh made by hands. Nicknamed, as it were, Uncircumcision by those who in a fleshly or mechanical, but not always in the true spiritual sense (comp. Romans 2:28, Romans 2:29; Philippians 3:3; Colossians 2:11), were called Circumcision; they had a name which denoted the very opposite of that given to God’s people—another illustration of their apparent distance from blessing; they revolved round the sun, as it were, not in the nearer orbits of planets warmed, brightened, and beautified by the solar beams, but in the outermost ring of all—like the cold, dark orbit of Uranus or Neptune, which the sunbeams hardly reach to lighten or to warm. Ephesians 2:12 That at that time ye were without Christ. Very comprehensive description, having no knowledge of Christ, no interest in him, no life or blessing from him. Being aliens (or, alienated) from the commonwealth of Israel; the πολιτεία, or citizenship condition, including a country, a constitution, a divinely appointed and divinely administered economy, rich in blessing. And strangers to the covenants of the promise. The promise of Christ, of which circumcision was the seal. The "covenants" (plural) substantially the same, but renewed to various persons and at various times in which God promised, "I will bless him that blesseth thee, and curse him that curseth thee; and in thee and in thy seed shall all the families of the earth be blessed." In respect of these they were strangers, not embraced in their provisions, not, therefore, in a state of encouragement to expect a great blessing. Having no hope; no ground for looking forward to better times, no reasonable expectation of improvement in your religious condition. And without God in the world; ἄθεοι, atheists; but not in the active sense of denying God, rather in the passive sense of unconnected with God; without any friendly and beneficial relation to him, without any vital nexus that would bring into their soul the fullness of God. The words "in the world" intensify "without God." It were bad enough to be without God (without his holy fellowship and blessed influence) anywhere, but it is worse to be without him in the world, in "this present evil world" (Galatians 1:4), in a world dominated by so subtle and evil a god (Ephesians 2:2 and 2 Corinthians 4:4). The fivefold negative description of this verse has a cumulative effect; the situation becomes graver and more terrible, and the last clause is the climax. Ephesians 2:13 But now; antithesis to ποτὲ in Ephesians 2:11, and τῷκαιρῷἐκείνῳ in Ephesians 2:12. Another of the very powerful "buts" of this Epistle, completely reversing the picture going before (see Ephesians 2:4). In Christ Jesus. This expression is the pivot of the Epistle, denoting, not only that Christ Jesus is the Source of blessing, but also that we get the blessing, i.e. by vital union and fellowship with, him. The "without Christ" of Ephesians 2:12 contrasts powerfully with "in Christ Jesus" of this verse; and the addition of "Jesus" to the name is significant, denoting his saving power, denoting One who is not merely an official Savior, but to whom we get linked by all manner of endearing qualities and personal attractions, whose human name is Jesus, because he saves his people from their sins. Ye that once were far off are become near. The apostle has slidden into a new figure; formerly the contrast was between death and life, now it is between distance and nearness. Not merely geographical distance, or remoteness in respect of outward position, but moral distance too: ye were far off from God, i.e. from his favor, his fellowship, his gracious pardoning and renewing grace. In this sense too ye are now brought near. God is become your God and Father. Your orbit is changed to a near and blessed position, where the light of God’s countenance falls upon you. In the blood of Christ. This is the particular instrument of the change; not merely Christ manifesting the Father’s readiness to receive you, but shedding his blood to make atonement for you (see Ephesians 1:7). The preposition ἐν (not merely διὰ) is again significant, denoting more than the instrumentality, viz. personal connection with the blood, as if sprinkled on us, so that we are symbolically in it. Cleansing us from all sin, it brings us nigh. Ephesians 2:14 For he is our peace. Explanatory of the preceding verse—of the way by which we are brought nigh. Christ is not only our Peacemaker, but our Peace, and that in the fullest sense, the very substance and living spring of it, establishing it at the beginning, keeping it up to the end; and the complex notion of peace is here not only peace between Jew and Gentile, but between God and both. Consult Old Testament predictions of peace in connection with Messiah (Isaiah 9:5, Isaiah 9:6; Micah 5:5; Zechariah 9:10, etc.). Who made both one; literally, both things, both elements; so that there is now no ground for separating between a Jewish element and a Gentile; they are unified. And broke down the middle wall of the partition. The general idea is obvious; the particular allusion is less easily seen. Some think it is to the veil that separated the holy of holies from the holy place (Hebrews 10:20); but that could hardly be called a wall. Others the wall that separated the court of the Jew from that of the Gentiles; but that wall was literally standing when the apostle wrote, and besides, the Ephesians could not be supposed to be so familiar with it as to make it a suitable illustration for them. In the absence of any specific allusion, it is best to understand the words generally, "broke down that which served as a middle wall of partition"—what is mentioned immediately in the following verse. Ephesians 2:15 (To wit, the enmity.) It is a moot point whether τὴνἔχθραν is to be taken as governed by λύσας in Ephesians 2:14, or by καταργήσας in the end of this verse. Both A.V. and R.V. adopt the latter; but the former is more textual and natural. Another question is—What enmity? Some say between Jews and Gentiles; others, between both and God. The latter seems right; where "the enmity" is so emphatically referred to, it must be the great or fundamental enmity, and the whole tenor of the passage is to the effect that in the removal of the enmity of the sinner to God, the abolition of the enmity between Jew and Gentile was provided for. In his flesh. These words are not to be connected with the enmity, for then they would require τὴν before them, but with λύσας (Ephesians 2:14) or καταργήσας (Ephesians 2:15). In his flesh, crucified, broken, for our sins, Christ virtually broke down the enmity (comp. Colossians 1:22). Having abolished the law of commandments in ordinances. Some think that "in ordinances" (ἐνδόγμασι, doctrines) denotes the means by which the Law was abolished—by means of doctrines, i.e. the doctrines of Christianity. But New Testament δόγμα is not equal to "doctrine." "In ordinances" limits the law of commandments. The law abolished or superseded by Christ was the law of positive requirements embodied in things decreed, evidently the ceremonial law of the Jews; certainly not the moral law (see Romans 3:31). By removing this, Jesus removed that which had become the occasion of bitter feelings between Jew and Gentile; the Jew looking down proudly on the Gentile, and the Gentile despising what he deemed the fantastic rites of the Jews. That he might create the two in himself into one new man. The idea of a corporate body comes here into view. Christ’s object was not merely to restore individuals, but to rear a Church, composed of many units incorporated into one body. This idea is prominent in the rest of the Epistle. Hence the strong word κτισῃ, create; not only is every believer a new creation, but the corporate organization into which they are built is also a creation. The two are made "one new man;" the Gentile is not turned into a Jew, nor the Jew into a Gentile, but both into one new man, thus removing all grounds of jealousy. This transformation is "in himself;" in vital union to Christ they are formed into one body. No Church connection of man with man is the true connection, unless it is founded on a mutual connection with Christ. So making peace; that is, between Jew and Gentile. The peacemaking with God, as we have seen, is referred to in the first words of the verse; this at the end is the subordinate peacemaking, the result of the other. Ephesians 2:16 And that he might reconcile both to God in one body by the cross. Exegetical of preceding statements, and making emphatic the fact of reconciliation to God on the same footing and by the same means; both were to be reconciled in, one body (see Ephesians 4:4) and by the cross. No preference was to be given to the Jew facilitating his union to Christ: the Gentile was to be taken into Christ’s body as readily as the Jew. In reference to the sense in which reconciliation was effected by the cross of Jesus, some say it was only as the cross demonstrated to men the love of God and his willingness to bless them; while others maintain very strongly that it was as providing a satisfaction to God’s justice for their guilt, and thus enabling him to receive and bless the sinner. Not only the analogy of other passages of Scripture as well as of this Epistle justifies the latter view, but preeminently the words, "by the cross." If Christ had only to proclaim God’s friendship toward sinners, why should he have suffered on the cross? The cross as a mere pulpit is hideous; as an altar it is glorious. The love of God is ill revealed, if it subjected Jesus to unnecessary agony. The love of both Father and Son is indeed commended, if the agony was voluntarily borne by the Son, and permitted by the Father, as being indispensable for the pardon of the sinner. ’Αποκαταλλάξῃ denotes the whole process of reconciliation (see Eadie). Having slain the enmity thereby (or, thereon). "The enmity" is the same as at the beginning of Eph 2:15—the enmity of man to God. The destruction of this enmity is one of the effects of the cross, though not the only effect; it is necessary to root out the enmity of the carnal mind. That this is the meaning here seems plain from Romans 5:10, "If, when we were enemies, we were reconciled to God by the death of his Son." The apostle there makes no allusion to the enmity of Jew and Gentile to each other, but to this wider fact—τὸφρόνηματῆςσαρκὸςἔχθραεἰςΘεόν. If any words can denote the result of a propitiatory sacrifice, it is surely "reconciled to God by the death of his Son." Ephesians 2:17 And having come, he preached peace to you that were far off, and peace to these that were nigh. The coming denoted by ἐλθὼν is subsequent to the transactions of the cross. It cannot denote what Christ did personally, but what he did by sending his Spirit to the apostles and other early preachers. It was only after the cross and after the resurrection that peace could be proclaimed on the footing of faith in a Savior who had died and was alive. And only in the sense of having sent his preachers and given them his Spirit could Jesus be said to have preached to the Ephesians. The repetition of the word "peace" in the R.V. is expressive; if the subject had been merely peace between the two classes of men, we should not have had the repetition; the repetition denotes peace between each of the two classes and a third party, viz. God. It is remarkable that the Gentiles, "those that were far off," are mentioned here before the Jews, "those that were nigh." In point of chronology, the Jews came first; but the order is here transposed, probably to emphasize the offer of the gospel to the Gentries, and to show that spiritually they were as near as the Jews. Ephesians 2:18 For through him both of us have our access by one Spirit unto the Father. Further illustration of identity of position of Jews and Gentiles, and of the work of Christ in bringing it about. Subject of this verse, access to the Father; predicate, this access effected through Christ by the one Spirit. Our having access to the Father is assumed as a matter of spiritual experience; the converted Ephesians knew that in their prayers and other exercises they did really stand before God, and felt as children to a Father. How came this to pass? "Through him." Sinful men have not this privilege by nature; "Your iniquities have separated between you and your God" (Isaiah 59:2). They need a Mediator; Jesus is that Mediator; and through him, both Jews and Gentiles enjoy the privilege. But right of access is not enough; in approaching God and holding fellowship with him there must be some congeniality of soul, a fellow-feeling between God and the worshipper; this is effected through the same Spirit. Some render "in the same spirit, or disposition of mind." This is true, but not all the truth; for the question arises—How do we get this suitable disposition? And the answer is—It is wrought by the Holy Spirit. As the state of the soul in true intercourse with God is substantially the same in all, so it is brought by the same Holy Spirit. In fact, this verse is one of the characteristic texts of Ephesians, in which Father, Son, and Holy Spirit are brought together. Ephesians 2:19 So then ye are no more strangers and foreigners. "Sojourners" is nearer πάροικοι than "foreigners;" it denotes persons dwelling in a place, but without citizen rights and privileges; but as such persons are usually foreigners, it is immaterial which term is used. But ye are fellow-citizens with the saints. The saints are the chosen ones of all time (comp. Hebrews 12:22, "But ye are come unto Mount Zion," etc.). "Their names are engraven on the same civic roll with all whom ’ the Lord shall count when be reckoneth up the people." It is as if they who had dwelt in the waste and howling wilderness, scattered defenseless and in melancholy isolation, had been transplanted, not only into Palestine, but had been appointed to domiciles on Mount Zion, and were located in the metropolis, not to admire its architecture, or gaze upon its battlements, or envy the tribes who had come up to worship in the city which is compact together; but to claim its municipal immunities, experience its protection, obey its laws, live and love in its happy society, and hold communion with its glorious Founder and Guardian" (Eadie). And (members) of the household of God. A nearer relation to God and a higher privilege is denoted here. You are not guests or occasional visitors, but permanent dwellers in the house and members of the family. Compare the Queen of Sheba’s words to Solomon (1 Kings 10:8). Ephesians 2:20 Being built on the foundation of the apostles and prophets. A new figure, the third here introduced to denote the change—that of a temple, of which Christians are stones. There is no contrast in form in this figure, as in the other two; it just expresses directly the privilege attained. There is a real contrast, however, between the first three and the last three verses of the chapter—the lowest degradation expressed in the one, the highest elevation in the ether. Observe, the apostle passes, by association of ideas, from the household (Ephesians 2:19) to the house (Ephesians 2:20), from the domestics to the stones; but by a bold figure he gives life to the stones, otherwise we might be in the same region of lifelessness as in yore. 1-3. Two questions arise here. 1. About this foundation—In what sense is it "of the apostles and prophets"? Certainly not in the sense that they constituted the foundation; for, though this might be warranted grammatically, it would be untrue: "Other foundation can no man lay than that is laid, which is Jesus Christ" (1 Corinthians 3:11). The best meaning seems to be, the foundation which the apostles and prophets laid, which they used for themselves and announced for others. But what was this foundation? Substantially that of 1 Corinthians 3:11; but the mention of Christ as chief Corner-stone at the end of the verse might at first seem to indicate that something different was meant by the foundation. But it is impossible to propose any suitable interpretation which would not make Christ the Foundation too. 2. Who are the prophets? We might naturally suppose the Old Testament prophets, but in that case they would probably have been mentioned before the apostles. In other passages of this Epistle "apostles and prophets" denote New Testament officers (Ephesians 3:5; Ephesians 4:11), and it is most suitable to regard that as the meaning. It was the privilege of the Ephesians to use the foundation on which stood the two highest bodies of officers in the new dispensation—the apostles and prophets; nothing better could be found. Jesus Christ himself being the chief Cornerstone. Not as opposed to the foundation, but in addition thereto. Jesus is really both, but there is a reason for specifying him as the chief Cornerstone; comp. Psalms 118:21, "The stone which the builders rejected is become the headstone of the corner;" i.e. the stone which, being placed in the corner, determined the lines of the whole building. The idea of foundation is that of support; the idea of the chief cornerstone is that of regulation, pattern-hood, producing assimilation. Jesus is not only the Origin, Foundation, Support of the Church, but he gives it its shape and form, he determines the place and the office of each stone, he gives life and character to each member. Ephesians 2:21 In whom all the building. Not even the figure of a building can keep the apostle from his favorite idea of vital fellowship with Christ as the soul of all Christianity—"in whom." Πᾶσαοἰκοδομὴ is rendered in R.V. "each several building." But surely the want of the article does not make imperative a rendering which is out of keeping with the apostle’s object, viz. to illustrate the organic unity of believers, Jewish and Gentile, as one great body (comp. Ephesians 4:4, "There is one body"). If there had been many several or separate buildings in the apostle’s view, why not a Jewish building and a Gentile building? Or how could the separate buildings have their lines directed by the one chief Cornerstone? In Acts 2:36 πᾶςοἶκοςΙσραήλ is not "every house of Israel," but "all the house of Israel." Fitly framed together. There is a jointing and joining of the various parts to each other, forming a symmetrical, compact, well-ordered building. The Church has many members in one body, and all members have not the same office. It is a co-operative body, each aiding in his own way and with his own talent. The Church is not a collection of loose stones and timbers; its members are in vital union with Christ, and ought to be in living and loving and considerate fellowship with each other. Groweth into a holy temple in the Lord. Increase is an essential property of the Church; wherever there is life there is growth. But the growth of the Church is not mere increase of members or size; the growth is towards a temple, of which the character is holy, and it is in the Lord. The world-famed temple of Diana at Ephesus may have been in the apostle’s mind—its symmetry, its glory, the relation of each several part to the rest and to the whole, as a suitable external emblem of the spiritual body which is being built up in Christ; but the Christian Church is a holy temple, dedicated to God, purified by his Spirit, entirely foreign to those defilements which disgraced the temple of Diana. The ἐνᾦ at the beginning of the verse is followed by ἐνΚυρίῳ at the end, as if the union of the Church to Christ could not be too often brought out. In him we are born into it; in him we grow in it; in him the whole temple grows towards the final consummation, when the topstone shall be brought out with shouts of "Grace, grace unto it." Ephesians 2:22 In whom ye also are builded together. Once more the vitalizing element—"in whom;" for this is better than "in which," inasmuch as this verse is substantially a reduplication of the preceding one, making special application of the same subject to the Ephesians. The person changes from the third to the second, to make emphatic that the Ephesians shared this great privilege. Their relations towards believing Jews and other believers in the Church were not accidental; they were "builded together," compacted into each other, and ought to work together towards God’s great ends. For a habitation of God in the Spirit. Not many habitations, but one. The Church as a temple is the dwelling-place of God. Here he bestows his fullness, so that when the temple is completed it will exhibit, as fully as a created thing can, the manifold glory of God. "In the Spirit" in this verse corresponds to "in the Lord" in the previous one. The actual communication of Divine properties to finite beings is the work of the Third Person. In this verse, again, we find the three Persons of the Trinity: the temple is the habitation of the First Person; the source of its life and growth and symmetry is the Son; the actual up-building and glorifying of it is by the Spirit. This is the climax of privilege, and no contrast could be greater than that between the death in trespasses and sins with which the chapter begins, and this sublime temple, where God dwells and bestows his fullness, with which it ends. Ephesians 2:1-10 Spiritual history of Ephesians. I. THE CHAOS, or original state. 1. It is a state of death, implying previous life, but present insensibility and helplessness. The element of death is "trespasses and sins "—their killing power. 2. Yet a state of unholy activity, (1) in respect of the objects pursued—"the course of this world;" (2) the authority obeyed—"prince of the power of the air;" (3) the companions accepted—"the sons of disobedience." 3. A state of unholy indulgence; seeking the fulfillment (1) of the lusts of the flesh, the lowest part of our nature; (2) the lusts of the mind, a little higher, but still most unworthy to be the chief aim. 4. A state of condemnation; "by nature," by our very constitution, we are children of wrath. And this true of all. II. THE DAWN. "But." Force of contrast. "The darkest hour precedes the dawn." 1. God’s work. God says, "Let there be light, and there is light." (1) The source of light and order—God, not man. (2) The attributes giving birth to the new creation: (a) his mercy; (b) his love. (3) The fullness and intensity of these attributes: he is "rich" in mercy and his love is "great." (4) Our condition when visited by mercy and love: "even when dead in sins." 2. Results of God’s interposition. (1) "He hath quickened us with Christ." (2) "Raised us up together." (3) Seated us with Christ in heavenly places. 3. Purpose of God in this process—to "show the exceeding riches of his grace." III. THE NEW , or salvation by grace. 1. The great change. "Ye are saved." 2. How effected. (1) On the part of God, salvation is "by grace." (2) On the part of man, salvation is "through faith." God offers it, and faith receives it, as a free gift. 3. Relation of salvation to works. (1) Works do not procure salvation; for then boasting would come in. (2) Works are the product of God working in us; "We are his workmanship." (3) Works are the result of a Divine foreordination. (4) We are not only to do good works, but walk (habitually) in them. 4. Grandeur of this work. Creation was grand; new creation is grander. To bring a world out of nothing was great; to restore a world from chaos is greater. At the first creation, God saw all that he had made, and it was good. At the new creation, he experiences even a deeper emotion of joy. Imperfection of the new creation in this life in human souls. Let us seek that in us it may become continually more complete and more glorious. It is not that we are called to work, but rather to allow God to work—to have all within us open and unobstructed for the full and free exercise of God’s almighty renewing power. Ephesians 2:11-13 Contrast between the past and the present. The Ephesians are here called to look back, to remember what they were; not, however, with the feeling of a man who has raised himself in the world, and whom such retrospect usually fills with pride, but with the feeling of those whom God has raised, a feeling that ought to produce the deepest humility and gratitude. I. THE PAST is presented under two aspects—one having respect chiefly to their outward condition, the other chiefly to their inward. 1. Outward condition. They were Gentiles—"the Uncircumcision" (verse 11). 2. Inward condition, denoted by five negatives: (1) without Christ; (2) without a country; (3) without promises; (4) without hope; (5) without God (verse 12). What an accumulation of miseries! Yet men often ignorant of their misery and without desire for change. Need of Holy Spirit to convince us of our sin and misery. II. THE CHARGE. (Verse 13.) This is one of the brightest verses in the Bible, as verse 12 is one of the darkest. From being "far off," they are "brought nigh." (1) Brought nigh in justification; (2) in adoption; (3) in sanctification; (4) to be finally brought nigh in glory. To be nigh or near to God is to be in a blessed relation to him, to be restored to an orbit in which we get all the blessed influences of his presence, so that the light of his countenance falls richly upon us, and we become changed into the same image, from glory to glory. III. THE GROUND AND MEDIUM OF THE CHANGE. "In Christ Jesus." "By the blood of Christ." Great difference between God’s dealings with us in nature and in grace. The blood of Jesus omnipotent to save. "All hail the power of Jesus’ Name!" Ephesians 2:14-19 Christ and his work of reconciliation. Here we have three topics: (1) Christ our Peace; (2) thereby bringing us nigh; (3) the subject summed up. I. CHRIST OUR PEACE. Observe the several statements (Ephesians 2:14-17). 1. He made both Jew and Gentile one (see Exposition). 2. He broke down the middle wall of partition. 3. He abolished the cause of enmity between Jew and Gentile—the Law of commandments in ordinances. 4. He constituted himself a new Man, to which both Jew and Gentile belong. 5. He thereby reconciled both to God. 6. All this he effected by his cross. 7. He not only effected it, but came and preached peace to the far off and the nigh. The idea conveyed is that no single thing was left undone that could contribute to the great double result of reconciling Jew and Gentile, first to God, and thereby to each other. Thus reconciliation to God effects reconciliation between man and man, as sometimes a child, mutually beloved, may effect reconciliation of parents after a difference. II. CHRIST AS OUR PEACE US NIGH (Ephesians 2:18.) 1. True Christians have access to the Father. 2. This is secured meritoriously "through Christ." 3. And efficaciously "by the one Spirit." How much is implied in having access to the Father! Access to his love, his wisdom, his transforming influence, his capacity of satisfying the soul in all its lawful propensities, and blessing it forever! III. SUMMING UP. (Ephesians 2:19.) The relation established with God is not a temporary or occasional one, but close, abiding, indestructible. The reconciliation is effected, not for a day, but for evermore (Romans 8:35-39). Ephesians 2:20-22 The Christian temple. This the climax of the comparison between past and present pursued in this chapter. Temple of Diana at Ephesus may have suggested the figure. The three persons of the Godhead are concerned in this work of building. (1) The temple is the habitation of God the Father; (2) its Foundation and Cornerstone are the Son; (3) the luster and glory of the temple are due to the Holy Spirit. The three are brought together in Ephesians 2:22. Glorious threefold cord, securing the salvation and final glory of the Church! The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost are with her foreverse While all the three are connected with the building, Christ is so pre-eminently. This connection appears in five particulars. 1. Christ is the Foundation of the temple; his Name, the only name given under heaven whereby we must be saved; he the tried and sure Foundation-stone, elect, precious. Are we resting on him? 2. He is the chief Cornerstone, determines the lie and direction of other stones. We must be in harmony with Christ, our wills, notions, taste, habits. There may be secondary cornerstones; comp. Psalms 144:12, "That our daughters may be as corner-stones, polished after the similitude of a palace." Reference here to the high polish as well as true position of a temple cornerstone. Records of Christian Church present many such women. From the Marys of the Gospels, the Priscillas and Lydias of the Acts, the Phoebes and elect ladies of the Epistles, through all the trials and struggles of the Church, down to the present day, in all which none have shown more of the true polish of corner-stones, more sympathy for the lost, more zeal and self-denial and devotion to God and man, than earnest Christian women. Blessed ambition for all young women, to be placed in such a relation to Christ, and vital communion with him, as to help to square and polish others, and thus make their lives likewise beautiful and blessed! 3. In Christ, the whole building is fitly framed together. Every one gets stability and adaptation to his neighbors—angles rubbed off; each gets and gives support. Stones are not all alike; not a brick building. Different talents, gifts, and graces: some Christians excel as speakers, some in prayer, some in praise, others in visiting sick, or in teaching the young, or in collecting contributions, or in speaking to strangers; some can write books, others can translate; some can guide the Church at home, others go to the heathen. In Christ, all work together to a common end. Out of Christ, strifes and divisions arise, ending in schisms and ruptures. Let each try to ascertain his part, and patiently and conscientiously to fulfill it. 4. In the Lord, the building grows to a holy temple. Two ideas. (1) Growth. Christian Church a growing Church. Where there is life there is growth. (2) Towards a temple which is holy, or consecrated to God. All its members are thus consecrated; let each realize this. It is by each carrying out his own consecration that the building grows toward the dimensions of a complete temple. 5. It is a habitation of God through the Spirit. Its collective qualities serve to indicate the presence of the living Spirit; it is a kind of incarnation. Historically this is a delightful view. Bring together all the holy qualities of the Church from first to last—the simple trust of the hundred and twenty in the upper chamber: the warm brotherly love of the Pentecostal converts; the missionary ardor of Paul and his companions; the faith and constancy of the noble army of the martyrs; the seraphic spirit of many a man and woman who has dwelt at the gate of heaven; the steadfast devotion of Waldenses and Culdees, of Lollards and Wickliffites and Hussites, of reformers and Huguenots and confessors of every clime; the consistent godliness of many a humble cottager; the brilliant service of the Christian philanthropists and the glorious struggles of all the champions of freedom who have fought the battle of the cross in evil times;—in all this we have a vision of the glory of the Church as the habitation of God through the Spirit. Alas! there have been so many corruptions that this glory has been sadly tarnished. Let each one resolve by God’s grace to fulfill his part, and. so to live that, so far as his life and character are concerned, they may show the result of God dwelling in them through the Spirit. BY T. Ephesians 2:1 Spiritual death. The apostle sets forth the greatness of Divine power in man’s salvation by setting forth the greatness of his sin and misery, represented under the aspect of spiritual death. Let us understand the nature of this death. I. MARK THE OF THE TERM. It is strange to find it applied to living men. But there are certain suggestive points of similarity between natural and spiritual death. 1. The dealt have all the organs of sense, but no sensibility. As the psalmist said of the idols of the heathen, so are the dead: "Eyes have they, but they see not: they have ears, but they hear not" (Psalms 115:5, Psalms 115:6). So the spiritually dead have no susceptibility in regard to the things of God; they see not the beauties of holiness; they see not God or Christ. 2. The dead drove all the machinery of motion, but the machine is at rest. So the spiritually dead have all the natural faculties of life—judgment, memory, imagination, feeling, conscience—but they are unable to renew themselves into spiritual life. The inability is not natural, but moral, and therefore sinners are responsible for it. They cannot, because they will not. "Ye will not come unto me, that ye may have life" (John 5:40). 3. The dead are cold to the touch. The living body retains its heat very much in the same manner as a fire retains its heat, and, in a very true sense, we are all literally burning out like the fuel that is consumed in our fires. The dead are cold as the grave that covers them. So are the spiritually dead; they have no warmth of Christian love going out either to God or man. Though intellectually alive to all purely worldly interests, they are coldly indifferent, or even hostile, to the interests of the kingdom of grace. 4. The dead go onward to corruption. The process of corruption may be arrested for a time by the skill of man, but it will prevail in the end, and man returns to the dust whence he came, as the spirit has returned to the God who gave it. So the spiritually dead are corrupt, constitutionally, in virtue of the sin of Adam, and they are still more corrupt through temptation to actual transgression. The absence of love to God interposes no check to the progress of corruption in a human heart. What a terrific picture is that of a dead soul! II. THE OR OF DEATH. We see our dead surrounded successively by the shroud, the coffin, the hearse, the grave. So likewise the spiritually dead are surrounded by "trespasses and sins." These two expressive terms indicate, not simply the cause of death, but its conditions and circumstances. 1. Trespasses. This term is exceedingly expressive as embodying what is involved in the original term. (1) It suggests the idea of a landmark fixed by God, which he has commanded us not to pass. Yet who can say that he has not passed the landmark? Who can say that he has not trespassed upon God’s preserves? For what God had reserved for himself out of all the trees of the garden of Eden, cur first parents trespassed upon; and who among ourselves has not again and again trespassed upon that reserved territory of love wherewith God has surrounded himself and surrounded each one of our neighbors? (2) The word suggests the further idea of a barrier which God has placed in our way, and told us that we are not to force it or pass it. There is the barrier of his Law, which he has strengthened by terrible penalties, and upon which he has inscribed his own fearful curse: "Cursed is every one that continueth not in all things which are written in the book of the Law to do them" (Galatians 3:10). Yet who can say that he has not passed this barrier, though God’s curse was inscribed upon it? There is the barrier of conscience which God has built up strongly in every man; and who can say that he has not again and again passed this barrier, often bringing the artillery of worldly advantage or pleasure to bear against it and break it down? 2. Sins. This term points to the sinful movements of the soul—sins of thought and purpose, as trespasses seem to point to the various developments of a sinful nature. The sins are the fruit of moral corruption which has its seat in the heart, and radiates thence to every department of human conduct. The principle of sin is not merely negative, for it is a positive negation of the Divine will, putting something else in its place. The term "sins" would, more exactly than the other, include sins of omission, which are necessarily much more numerous than sins of commission. It is a solemn thought that men are "dead in sin" by every duty they omit, by every opportunity they neglect, by every blessing they despise, as well as by every positive transgression of the Divine Law. The radical significance of both terms implies a real hostility to God, which is only brought into prominence the moment the sinful spirit comes into sharp and painful collision with the pure Law of God. This dark picture of the sinner’s state suggests that (1) we ought to mourn for the dead, as we mourn for our dear ones who are carried forth to burial; (2) that we ought to pray for the dead, that God may grant them "a quickening together with Christ;" (3) that we ought to warn the dead that, if they die in their trespasses and sins, they will be buried in their trespasses and sins.—T.C. Ephesians 2:2 The walk of the dead. The expression is very significant, "In which ye walked." Superstition tells us that the dead walk in the shades of night. This is mere folly. Yet, day by day, we are really surrounded by the dead—not by spirits of the (lead, walking their hour in the darkness of night, but by living men like ourselves, pursuing their courses of worldly activity with all their wonted energy and zeal, yet "dead while they live," and unconscious of their death. The term "walking" implies the habitual course and tendency of life. Men were dead in sin just as they lived in sin, for the apostle says of the same sins, "In the which ye also walked some time, when ye lived in them"’ (Colossians 3:7). The direction of their walking is—away from God, with their backs turned upon him, for unbelief is a departure from the living God; and the end of their walking is death, as it is all through, for "it is the way of death" (Proverbs 2:18), and "their steps take hold on death" (Proverbs 5:5). Well may we pray with David," Lord, search me and know my heart: .. see if there be any wicked way in me, and lead me in the way everlasting" (Psalms 139:23).—T.C. Ephesians 2:2 Three fatal guides in this walk. They are represented as the world, the flesh, and the devil. These are inextricably linked in the common death of men, for "the whole world lieth in the wicked one," and it includes, as its totality of possession, "the lust of the eye, the lust of the flesh, and the pride of life." There is no schism in this dread conspiracy against man’s life. I. THE WORLD. Sinners walk "according to the course of this world." 1. The world is here to be distinguished from worldly objects and pleasures, or mere "things of the world," which are more definitely included in "the lusts of the flesh" (Ephesians 2:3). It refers to men of the world, as where it is said, "The whole world lieth in the wicked one" (1 John 5:19), and, "The world will love its own" (John 15:19). These are "the children of the world," who are "wiser in their generation than the children of light" (Luke 16:18). The world is a great creator of opinion, sentiment, and habit, and thus becomes an immense obstacle to the Church of God. 2. The course of the world. "Every age hath almost a new dress, though it is the same world, and still carnal men live according to it" Though no age is independent of the ages which go before it, each age has its own-peculiar drift or tendency, which makes it influential for good or evil. We hear of the spirit of the age—the zeitgeist—which is supposed to shape the thought and the action of men; but it cannot command Christian homage, except so far as it works in the line of truth and righteousness. The Ephesians were neither before their time nor after their time, but in their time, living like other Gentiles, in the same errors, delusions, and idolatries; above all, being specially attached to the worship of Diana. 3. It is the duty of Christian people to oppose the course of this world. The apostle solemnly commands us, "Be ye not conformed to this world" (Romans 12:2), and. the reason is because "we have not received the spirit of this world, but we have received the Spirit which is of God" (1 Corinthians 2:12). Let the world be ever so refined, it cannot divest itself of carnal principles and ideas, and the saying of our Lord will always be true, "The things that are in great esteem with men are an abomination unto God" (Luke 16:15). His own mission was "to deliver us from this present evil world" (Galatians 1:4). Therefore, while we use this world, with all its lawful callings and occupations, so as not to abuse it, and honor every true principle that is held by "them that are without," let us resolutely stem the tide of the world’s evil tendencies in the strength of that faith which will yet give us the complete conquest of the world (1 John 5:4). II. THE DEVIL. This enemy, older than the world, has a vast influence in controlling its tendencies and movements. 1. He is described by two names—"the prince of the power of the air," which seems to point to his headship over the fallen angels; and "the spirit that now worketh in the children of disobedience," in relation to his power as the "prince of this world." The moral nature of his influence may be inferred from the character ascribed to him in Scripture: as a sinner from the beginning; as a homicide from the beginning; as an arch-liar—" the father of liars"—as a renegade, who, with the angels under him, fell from his first estate, probably through pride, as the principal cause of his fatal fall. His name is expressly identified with the sin of Adam, the murder of Abel, the treachery of Judas, and with a constant opposition to the kingdom of God. He is accuser, tempter, corrupter, and has, in virtue of sin, a certain power even in death (Hebrews 2:14). The existence of such a being is no more a difficulty than the existence of wicked men, who live to corrupt and destroy their fellow-men. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ephesians 3:1-13 ON THE OF THE TO THE KINGDOM OF GOD. Ephesians 3:1 For this cause. The reference is not merely to the last statement or illustration, but to the whole view of the purpose of God toward the Gentiles unfolded in Ephesians it. The apodosis does not come in till verse 14, at the beginning of which this conjunctive clause is repeated. I Paul, the prisoner of Christ Jesus for you Gentiles. He introduces himself in order to make known the feelings which were roused in his soul towards them by the consideration of the privileges just enlarged on—especially to acquaint them with the prayers he offered for them (see verses 14-19), and apparently with the indirect object of getting them to offer similar prayers for themselves. To justify this introduction of himself, he delicately introduces the fact of his being a prisoner on their behalf. What had brought him to Rome, what had made him appeal to Caesar, was his preaching the gospel to the Gentiles; indeed, the immediate occasion of his arrest at Jerusalem was the suspicion that he had taken Trophimus, an Ephesian, one of themselves, into the temple (Acts 21:29). By this allusion to the condition into which his regard for them had brought him, be conciliates sympathetic consideration of what is to follow. Ephesians 3:2 If ye have heard of the dispensation of the grace of God. Here begins the digression. The words, "if ye have heard," etc., do not denote an uncertainty, but are a delicate reminder. Doubtless they had heard of the matter when he was at Ephesus, and, as he remarks in Ephesians 3:3, he had already written briefly on it. Grace is here used in a more restricted sense than in Ephesians 1:2—in the sense of Divine favor, honor, privilege—the same as in Ephesians 1:8, "To me... is this favor given." Which is given me to you-ward. The grace or favor meant is that whereby Paul was constituted the apostle of the Gentiles. Deeply though he felt his being sent away from preaching to his countrymen (Acts 22:18), he took kindly to the new sphere allotted to him, and magnified his office (Romans 11:13). Ephesians 3:3 How that, by revelation, was made known unto me the mystery. The mystery, as is explained afterwards (Ephesians 3:6), was not the gospel itself, but its destination to the Gentiles as much as to the Jews; although, as appears afterwards, this fullness of blessing is really the great glory of the gospel. Mystery, that which is known only to the initiated, does not denote here a thing obscure in its own nature, but only something that had been concealed from view. It was only the initiated that now knew that God designed the gospel for Gentile and Jew alike. Paul had been initiated "by revelation"—not by his own reflecting power, not by his study of Scripture, not by communication from ether men, but by a special communication from God (Galatians 1:12). As I wrote before in few words. Where? In another Epistle? No; but in the earlier part of this Epistle (see Ephesians 1:9; Ephesians 2:18, etc.). If it be said the allusions in these places to the topic in question are rather vague and general, the apostle virtually admits it—he wrote of it "in few words;" but, as it is a great and glorious truth, he returns to it to amplify it and place it in a brighter light. Ephesians 3:4 In accordance with which, when ye read, ye may understand my knowledge in the mystery of Christ. Προςὂ, with reference to which, i.e. to what I wrote afore: to make that more intelligible I write on the subject more fully now, so that you shall see that your instructor is thoroughly informed in this matter of the mystery in Christ—this once concealed but now revealed purpose of his grace. Ephesians 3:5 Which was not made known to the sons of men in other generations. Though not a new purpose, the knowledge of it is new. Abraham, David, and the prophets, however much they knew of Christ and the fullness of blessing in him for all the families of the earth, did not know the full extent of God’s grace to the Gentries—did not know that the middle wall was to be wholly broken down, and all inequality removed. This might seem to throw some doubt on the reality of this doctrine; but it was on purpose that God kept it secret, and those by whom he has now revealed it are worthy of all regard. As it has now been revealed unto his holy apostles and prophets in the Spirit. It is not revealed to Paul only, although he has got the privilege of announcing it to the Gentiles, but to the whole body of "holy apostles and prophets." The designation, "holy apostles," is rare; it is used here to magnify the office, to show that those whom the Head of the Church had set apart for himself were fit instruments to receive so important a revelation. "Prophets" here are undoubtedly New Testament prophets (see Ephesians 2:20), the contrast being with "sons of men in other generations." Reference may be made to the experience and decree of the Council of Jerusalem, guided by the Holy Spirit (see Acts 15:28). Ephesians 3:6 That the Gentiles are fellow-heirs—heirs with the Jews of the same inheritance (see Ephesians 1:11)—and fellow-members of the body (this figure is repeated and applied in Ephesians 4:4, Ephesians 4:16, Ephesians 4:25), and fellow-partakers of the promise in Christ Jesus through the gospel—the promise to Abraham, "In thee and in thy seed shall all the families of the earth be blessed." They do not get this blessing indirectly through the Jews, or by becoming Jews, but directly, as Gentiles; and they become fellow-heirs, fellow-members, and fellow-partakers "in Christ Jesus," enjoying all privileges in him, in a state of union and fellowship with him. To this state they are invited and admitted through the gospel; by receiving the glad tidings they enter on these blessings (comp. Romans 10:15, Romans 10:18). This statement of religious equality between Jews and Gentiles is strong, clear, complete; the more remarkable that Paul himself had bad so strong Jewish prejudices; only one of dearest insight and highest courage could proclaim the truth so emphatically; it is little wonder if many believing Jews, less enlightened and less courageous, shrank from his statements as too strong. Ephesians 3:7 Of which I became a minister; did not gradually grow up to the office, but became, at a given time and place, a minister, a διάκονος, a servant. According to the gift of the grace of God. The office of serving Christ was a gift, most undeserved on Paul’s part, who had been a persecutor and injurious, but flowing from the free grace of God, his sovereign, unmerited mercy. Which was given me according to the working of his power. This denotes the manner of the gift; the gift itself, apostleship to the Gentiles, would have been little had it not been accompanied with Divine power. Spiritual office without spiritual power is miserable; but in Paul’s case there was the power as well as the office; not merely the power of working miracles, as some have held, but besides this, the power of spiritual insight into the meaning of Scripture—power of exposition, power of demonstration, power of persuasion. Paul gratefully acknowledged that all the power of his ministry was God’s, not his own (1 Corinthians 3:6, 1 Corinthians 3:7). Ephesians 3:8 Unto me, who am less than the least of all saints; not only of apostles and prophets, but even of all believers—a profound expression of humility, founded not only on his persecuting career, but on his consciousness of sin, of inborn rebellion against God’s Law, of fountains of unlawful desire in his flesh (Romans 7:18; 1 Timothy 1:13-15), making him feel himself to be, in heart and essence, the chief of sinners. The sense of sin is not usually in proportion to the acts of outward transgression, but to the insight into the springs of evil in one’s heart, and the true nature of sin as direct antagonism to the holy God. Was this grace given. The third time in this chapter that he speaks of his office as a fruit of grace, showing that, notwithstanding his being a prisoner on account of it, and all the perils it involved (2 Corinthians 11:24-27), he was overwhelmed with God’s unmerited goodness in conferring it on him. It was substantially the post of a foreign missionary, with hardly one human comfort! To preach among the Gentiles the unsearchable riches of Christ; εὐγγελίσασθαι, to evangelize, to proclaim good tidings. The force of the ευ) is not given in "preach," but the idea is amply conveyed by the words that follow. The balance of authority for τοῖςἔθνεσι, "to the Gentiles," and ἐντοῖςἔθνεσι, "among the Gentiles," is about equal; the meaning really the same. Ἔθνος, heathen, was almost an offensive name; yet with that name the apostle associates the highest blessings of God. The unsearchable riches of Christ; two attractive words, riches and unsearchable, conveying the idea of the things that are most precious being infinitely abundant. Usually precious things are rare; their very rarity increases their price; but here that which is most precious is also boundless—riches of compassion and love, of merit, of sanctifying, comforting, and transforming power, all without limit, and capable of satisfying every want, craving, and yearning of the heart, now and evermore. The thought of his having such riches to offer to all made him regard his office as most glorious, raised him far above the point of view from which the world would despise it, and filled him with adoring gratitude to God for having conferred it on him. Ephesians 3:9 And to make all men see what is the dispensation of the mystery. Another branch of his office, and another fruit of God’s grace in conferring it. He was not only to benefit man, but also to vindicate God. For "fellowship of the mystery" (A.V.), the R.V. has "dispensation of the mystery," founded on the preference of the reading οἰκονομια, for which there is a great preponderance of authority over κοινωνία. It was the apostle’s function to show how this mystery had been dispensed—concealed for a long time and at last revealed. Which from the beginning of the ages hath been hid in God. The counsel itself was πρὸτῶναἰώνων, before the foundation of the world; the concealment of it ἀπότῶναἰώνων, from the beginning of the ages, when there were intelligent beings capable of understanding it—whether angels or men. Whatever the angels may have known of the Divine plans, this feature of them was not known till revealed to the New Testament Church. Who created all things. The reason for adding this particular designation of God is not obvious; probably it is to indicate the relation of the matter in hand to the mightiest works of God. This is no trifling matter; it connects itself with God’s grandest operations; it has supremely glorious bearings. It might be supposed to have relations only to one race and to one period of time; but it has relations to "all things;" it is an integral element in God’s plan. The words, by Jesus Christ (A.V.), are not found in a great preponderance of textual authorities. Ephesians 3:10 To the intent—indicative of the purpose of the remarkable arrangement or dispensation according to which the eternal Divine purpose, which had been concealed from the beginning of the ages, was now made known—that there might b e made known to the principalities and powers in the heavenly places; that a lesson might be given to the unfallen angels. Their interest in the scheme of man’s redemption is often referred to (1 Peter 1:12). Even the highest powers of heaven have yet much to learn respecting God. The dispensation of God’s grace to man is one of their lesson-books. Dr. Chalmers shows (’Astronomical Discourses’) how this meets the objection that so dread a sacrifice as the life of God’s Son could not have been made for one poor planet; in its indirect bearings we do not know what other orders of beings have derived most vital lessons from this manifestation of the attributes of God. However men may scorn the salvation of Christ and all that belongs to it, the highest intelligences regard it with profound interest. By the Church the manifold wisdom of God. Through the Church, now constituted, according’ to the revealed mystery, of Jew and Gentile, all redeemed by Christ’s blood and renewed by his Spirit, there is exhibited to the angels the manifold wisdom of God. The precise line of thought is this: God from eternity, had a purpose to put Jew anti Gentile on precisely the same footing, but concealed it for many ages, until he revealed it in the apostolic age, when he appointed Paul his minister to announce it. The purpose of this whole arrangement was to enlighten the principalities and powers of heaven in the manifold wisdom of God. How in his manifold wisdom? In this way. During these preparatory ages, when God’s gracious dealings were with the Jews only, all kinds of false religions were developing among the heathen, and their diversified influence and effects were becoming apparent in many ways—the divergent tendencies of men, especially in religious matters, were being developed; but in the new turn given to things by the breaking down of the middle wall in Christ, the manifold wisdom of God was shown in transforming many of these most diverse elements, unifying them, building them up into a great spiritual body, into a holy, most beautiful, most symmetrical temple. When all things seem to be flying asunder into the most diverse and antagonistic elements, God gives a new turn, as it were, to providence, and lo! a glorious symmetrical and harmonious structure begins to rise. Ephesians 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord. The apostle is ever anxious that we should connect these operations, of God with the profundity, deliberation, and awfulness of an eternal decree, and that we should thus contrast them in our minds with many even of the most important works of man which are often determined, on his part, by a passing event or other trivial cause. The verb in this clause is ἐποίησε, which he made, and it has been debated whether it denotes the original formation of the purpose, or the execution of it under Christ. With A.V. and R.V., we prefer the former. The object of the apostle is to indicate that the purpose existed from eternity; but, besides, the meaning of "fulfilled" or "executed" can hardly be sustained by &retype. The closing formula, "in Christ Jesus," is perfectly applicable to the eternal formation of the purpose; it is the constantly returning indication of the element in which the whole scheme of grace had its beginning, its progress, and its end. Ephesians 3:12 In whom we have our boldness and access. Παῤῥησία literally means "boldness" or "freedom of speech," but is used here in a more ample sense for want of restraint, ease of feeling, comfortable self-possession, in our access to God. Contrast with Adam hiding himself among the trees of the garden, and the lost calling on the mountains to fall on them, and the rocks to cover them. The "we" in this verse includes both Jews and Gentiles. The "access," or introduction (see Ephesians 2:18), is like that of the high priest into the holy of holies—we have boldness to enter into the holiest of all (Hebrews 10:19). In confidence through the faith of him. The confidence of being welcomed and accepted when we go into God’s presence springs from our faith in him. We believe in him as the Propitiation, as our Peace, as the Reconciler, and we go before God with confidence. The clause, "through faith in him," influences the whole verse. And, as before, we have at the beginning of the verse, "in whom"—an express-ion denoting generally our union with Christ, and at the end, "through the faith of him"—a specification of the instrument by which flint union is formed and by which it operates. Ephesians 3:13 Wherefore I beg that ye faint not at my tribulations for you. A very delicate and touching request, that they would not be too much distressed by what he was suffering for them (comp. Epaphroditus, Philippians 2:26). Paul knew that the sympathy was so strong that what was suffered by him was endured sympathetically by them. Two expressions denote that the sufferings were great: "My tribulations for you"—a word expressing intense and protracted suffering; "that ye faint not," or that ye do not lose heart, as if the power of evil had got the upper hand. Which is your glory. That is, the character or capacity of the apostle of Jesus Christ to the Gentiles, in which I suffer tribulation, is one of such exalted dignity as to reflect glory on you. Take that view of my sufferings; I suffer because I hold so glorious an office, and the glory of that office is reflected on you. Ephesians 3:14-21 PRAYER FOR THEIR . Ephesians 3:14 For this cause. The digression being ended, the apostle takes up the thread broken at ver. 1. We must seek the "cause" in Ephesians 2. Seeing that the Gentiles have now equal privileges with the Jews; seeing that by faith in Christ Gentile Christians have been brought as near to God, and have as good a right to the good things of the covenant;—I take the steps now to be specified for enabling them actually to possess these good things. On the one hand, the apostle saw the believing Ephesians still comparatively poor and needy; on the other hand, he saw all spiritual stores provided for them: the question was how to get the one into contact with the other. For this cause, he says, I bow my knees unto the Father. An emphatic way of denoting prayer; but not incidental, occasional prayer, inspired by some passing feeling; the attitude "bow my knees" denotes deliberate prayer (comp. Daniel 6:10), making a business of it, approaching God with reverence and holy fear, with all the solemnities suitable to the occasion of making a specific and important request. In the A.V. it is "unto the Father of our Lord Jesus Christ." The R.V., some of the oldest manuscripts, and most recent commentators omit the latter words, which are supposed to have been taken from Ephesians 1:3. On internal grounds, the omission of the wends seems to yield the best sense, for in Ephesians 2:18 our having access to "the Father" is spoken of, and when the apostle proceeded to show how he availed himself of that privilege, he is not likely to have used more than that expression. Further, there is such a close connection between πατέρα and πατριὰ in Ephesians 2:15, that they are not likely to have been far separated as the apostle used them. Ephesians 3:15 From whom the whole family in heaven and on earth is named. So A.V., but R.V. has "every family," holding, doubtless, that the want of the article—πᾶσαπατριὰ not πᾶσαἡπατριὰ—requires this sense. But as in Matthew 2:3; Luke 4:13; Acts 2:1-47.36; Acts 7:22, and Ephesians 2:21; so here, πᾶσα without the article may denote the totality of the thing; πᾶσαπατριὰ corresponding to πᾶσαοἰκοδομὴ.;And this seems more in accord with the scope of the passage, for here the apostle is not distributing into groups, but gathering into one. But what is the precise import of the statement, and for what reason is it introduced? The apostle recognizes all saints, whether in heaven or on earth, as forming one family, and as the whole family derives its name from God, so God may ha expected and appealed to to make full and corresponding provision for the wants of its various sections. The implied appeal is not to the fact that the family is God’s family, but to the fact, less important in itself but really including the other, that it is named after him. Among men, one would be held emphatically bound to take an interest in those who are not only his relations but bear his very name. Now, that part of the family which is housed in heaven is gloriously provided for; the apostle proceeds to intercede for the portion still on earth. As the whole family is named after the same Father, is conspicuous before the eyes of all as God’s, so it may well be expected that the more needy, feeble, exposed, and tempted part of the family will be treated in every way worthy of its Father. "Let saints on earth unite to sing With those to glory gone; For all the servants of our King, In earth and heaven, are one. "One family we dwell in him, One Church above, beneath; Though now divided by the stream, The narrow stream, of death." Ephesians 3:16 That he would grant you, according to the riches of his glory. The standard or measure of the Divine giving is brought into view. "Riches of his glory" is a more emphatic expression than "glorious riches," though substantially the same in meaning. God’s standard of giving is liberal, bountiful, overflowing. An image of the riches of his glory is seen in the starry heavens, which proclaim at once the vast riches and surpassing glory of God. Or in the beautiful appearance of an autumn sunset, where the whole sky is flecked with clouds brightened into a sea of glory. In prayer, it is both useful for ourselves and glorifying to God to recognize his bountifulness—to remember that he gives us a King (2 Samuel 24:23). To be strengthened with might by his Spirit in the inner man. The inner man is the seat of influence, but with us it is the scat of spiritual feebleness. Most men may contrive to order their outward conduct suitably; but who has control of the inner man? Faith, trust, humility, love, patience, and the like graces which belong to the inner man, are what we are weakest in, and what we have least power to make strong. In this very region it is sought that the Ephesians might be strengthened with might by the Spirit. The gift of the Spirit is available for this very purpose for all that ask him. Ephesians 3:17 That Christ may dwell in your hearts by faith. Reversing the usual order, the prayer begins (Ephesians 3:16) by asking the blessing of the Third Person of the Godhead; now we have a cluster of petitions connected with the Second Person. The first of these is for the indwelling of Christ in their hearts, as opposed to mere occasional visits or influences from Christ; the instrument by which this blessing is attained being their faith. Christ exercising a constant power within them, both in the active and passive movements of the heart, giving the sense of pardon and acceptance, molding the will, sweetening the emotions, enlightening and confirming the conscience, purifying the whole springs and principles of action. This to be secured by their faith, opening the door, receiving Christ in all his fullness, resting and living on him, believing his promises, and longing for his appearing the second time. In order that ye, having been rooted and grounded in love. Two images are combined to make the idea emphatic—that of a tree and that of a building; denoting what is both the starting-point and the support of the Christian’s life, viz. love. In what sense? The love of Christ is specified afterwards (Ephesians 3:19), but this may be as a pre-eminent branch of that manifold love which bears on the Christian life—the love of the Father, Son, and Holy Ghost; the love of the brethren to one another; and the reciprocal love evoked from the believer by the reception of this love. Evidently it is implied that the Christian life can begin and flourish only in such an atmosphere of love; as warm sunshine is needed to start and advance the life of a plant, so love is needed to start and carry on the life of the soul. Experience of Divine love is a great quickening and propelling power. "One glance of God, a touch of his love, will free and enlarge the heart, so that it can deny all and part with all and make an entire renunciation of all to follow him" (Archbishop Leighton). Ephesians 3:18 May be made strong to comprehend with all the saints. The subject to be comprehended is not only beyond man’s natural capacity, but beyond the ordinary force of his spiritual capacity. The tiring to be grasped needs a special strength of heart and soul; the heart needs to be enlarged, the mental "hands of the arms" need to be made strong (Genesis 49:24). But the attainment is not impossible—it is the experience of "all the saints;" all God’s children are enabled to grasp something of this. What is the breadth, and length, and depth, and height. No genitive being given, it has been a difficult point to settle to what these dimensions must be held to be applicable. Some think that the love of Christ in the following clause must be meant; but surely when that is made the subject of a separate part of the prayer, and is not in the genitive but the objective case, governed by a verb of its own, this explanation is not to be enter-rained. Others, with more reason, think that the idea of a temple was in the mind of the writer, as it certainly was in Ephesians 2:21, Ephesians 2:22, and that it is the dimensions of the temple he had here in his eye, the prayer being that the Ephesians might comprehend the vastness and glory of that spiritual temple which is constituted by all believers, and in which God dwells by the Spirit. Even this, however, would not divest the construction of abruptness, and it would fit in but poorly with the context, in which the tenor o f the apostle’s prayer is that a profusion of Divine blessing might be enjoyed by the Ephesians. If a genitive must be supplied, may we not conceive the apostle to have had in his view the entire provision God has made in Christ for the good of his people, so that the dimensions would be those of the gospel storehouse, the vast reservoir out of which the Church is filled? "Breadth" might denote the manifoldness of that provision; "length," its eternal duration; its "depth" might be represented by the profundity of Christ’s humiliation; and its "height" by the loftiness of the condition to which his people are to be raised. To comprehend this, to understand its existence and its richness, is to get our faith enlarged, our expectations expanded; it is through this comprehension that "all the saints" have got their wants supplied, and their souls filled as with marrow and fatness. Ephesians 3:19 And to know the love of Christ, which passeth knowledge. The love here is evidently the love of Christ to us, and this may well be specified as a special matter of prayer. Knowledge of Christ’s love, in the sense of an inward personal experience of it—its freeness, its tenderness, its depth, its patience—is the great dynamic of the gospel. This love is transmuted into spiritual force. As the breeze fills the sails and bears forward the ship, so the love of Christ fills the soul and moves it in the direction of God’s will. But in its fullness it passeth knowledge; it is infinite, not to be grasped by mortal man, and therefore always presenting new fields to be explored, new depths to be fathomed. That ye may be filled with all the fullness of God; that is, that ye may be filled with spiritual grace and blessing to an extent corresponding to all the fullness of God. Though the finite cannot compare with the infinite, there may be a correspondence between them according to the capacity of each. There is a fullness of gracious attainment in every advanced believer that corresponds to all the fullness of God; every part of his nature is supplied from the Divine fountain, and, so far as a creature can, he presents the image of the Divine fullness. In the human nature of Christ this correspondence was perfect: "In him dwelt all the fullness of the Godhead bodily;" in the soul of the believer there may be a progressive movement towards this fullness. No higher view can be conceived of the dignity of man’s nature, and the glorious privileges conferred on him by the gospel, than that he is susceptible of such conformity to God. Who can conceive that man should have attained to such a capacity by a mere process of evolution? "So God made man in his own image;" and in Christ man is "renewed in righteousness and holiness after the image of him who created him." Ephesians 3:20, Ephesians 3:21 . The study and exposition of the amazing riches of the grace of God gives birth to an outburst of praise toward the Divine Source of all this mercy, past, present, and to come. Now unto him that is able to do exceeding abundantly above all that we can ask or think. In thinking of God it is as if we thought of space—however far our conceptions may travel, there is still infinity beyond. Paul had asked much in this prayer, and thoughts can always travel beyond words, yet the excess of God’s power beyond both was infinite. This excess is denoted by a double term of abundance (ποιῆσαιὑπὲρπάντα and ὑπερεκπερισσοῦ), as if the apostle wished to fill our minds with the idea of absolute infinity of gracious power in God. According to the power that worketh in us, which is none other than the power "which he wrought in Christ, when he raised him from the dead" (Ephesians 1:20). The power that is actually at work in us has only to be exerted a little more to accomplish wonders of sanctification, and confer on us immense spiritual strength. Unto him be the glory in the Church in Christ Jesus, world without end. Amen. To God the whole credit of the scheme of grace and the work of grace as carried out in his people is due ("Not of works, lest any man should boast"); therefore let the Church acknowledge this, and cordially and openly ascribe to God his due. Let this feeling be universally encouraged and cherished in the Church, and let it find in the Church services suitable occasions of breaking forth in song and prayer. Again the apostle’s favorite formula comes in" in Christ Jesus," to denote that this act of adoration is to be done in immediate connection with the work and person of Christ; for it is he who has brought about the whole condition of things from which the act of adoration springs. And this ascription of praise is not transitory; this view of the Divine character and actings will never become obsolete or be superseded by other views; it will claim their cordial ascriptions forever—literally, to all the generations of the age of the ages. Ephesians 3:1-13 God’s purpose as to the Gentiles. This passage a parenthesis after Ephesians 3:1—a reference to Paul’s personal history. It contains the explanation of his whole career, the secret of his wonderful zeal. Why was he a prisoner? Generally, for the Gentiles. Why for them? Because the Divine purpose regarding them had been revealed to him, and through him to the world, and the enmity of the Jews to that purpose had brought Paul into captivity. Looking at the passage as a whole, it may show us how Paul found compensation for his captivity in the privileges connected with his office as apostle of the Gentiles. This compensation lay chiefly in three things. I. The precious insight he obtained into the glory of the Divine purpose in reference to the Gentiles, giving him a high conception of the far-reaching generosity of God. 1. There is a high intellectual pleasure in the discovery of any great truth. 2. A profound emotional pleasure in discovering a truth of vast benefit to mankind. 3. A still higher pleasure in receiving such a truth direct from God. This truth did not involve a case of leveling down, but of leveling up. Though the Jews, as a nation, were no longer to occupy a higher platform than the Gentiles, yet all were to be invited to equal nearness to God, and if any should reject the invitation, the blame and the loss would be all their own. II. The remarkably high qualifications given to him for his office (see Ephesians 3:7)—great love, faith, courage, perseverance, hope; great intellectual insight; great spiritual power. Others got frightened (Mark, Demas, etc.); Paul went on. The human spirit was often depressed, but God comforted him. The thorn in the side was annoying, but "my grace is sufficient for thee." III. The great honor and privilege of being called to so blessed a work. The work had a glory on earth and a glory in heaven. 1. On earth. He preached to the Gentiles the unsearchable riches of Christ. He proclaimed his riches of grace, and showed them to be unsearchable. He not only proclaimed them, but in a sense imparted them—brought them into contact with the Ephesians, so that they got the good of them, through the blessing of the Holy Spirit. 2. In heaven. The gospel has aspects of blessing beyond this world. It carries important lessons to the principalities and powers. It shows the manifold wisdom of God, shows how all classes and varieties of mankind are brought to God by the cross of Christ, assimilating all characters, overcoming all alienations, demolishing all wails of separation, and building up all together in Christ Jesus. One great conclusion. In every sense the success of the gospel is very glorifying to God; it illustrates his perfections; it glorifies his Son; it educates the very angels; and thus it carries forward the grand purpose of God in the creation of the worlds. "To him be glory forever. Amen." Ephesians 3:8 The unsearchable riches of Christ. "Riches" an attractive word. Human heart leaps towards them. Ceaseless disappointments of most who follow after them. Here the riches that moth and rust do not corrupt, nor thieves break through to steal. 1. There are in Christ unsearchable riches of compassion. Case of the lost, proper object of pity. Christ’s pity boundless. Human pity often quenched by great wickedness, troublesomeness, loathsomeness. Not so Christ’s! Pity for thief on cross, Saul, Corinthians, and other gross sinners. 2. Unsearchable riches of merit. His blood cleanseth us from all sin. He is "able to save to the uttermost all that come to God by him"—Augustine, Bunyan, Lord Rochester, John Newton, and such like. 3. Unsearchable riches of sanctifying grace. Great change needed to make men meet for kingdom of heaven. This includes grace to enlighten, guide, strengthen, and to restore from declension. 4. Unsearchable riches of comforting grace. No sorrow to which we are liable for which the gospel has not a comfort; no wound for which there is no balm. The Third Person, "the Comforter," is sent by Christ. 5. Unsearchable riches of glorifying grace. Can make provision for the full satisfaction and infinite enjoyment of every soul forever and ever. "They shall hunger no more, neither thirst any more; .. for the Lamb in the midst of the throne shall feed them;" "He that hath the Son hath life;" "He that overcometh shall inherit all things, and I will be his God, and he shall be my son." Ephesians 3:14-21 Prayer for spiritual enrichment. qualities already noted as belonging to Paul’s prayer. (1) introduction; (2) petitions; (3) doxology. This prayer remarkable for Three parts in this prayer— I. . 1. The attitude: "I bow my knees;" humility, earnestness. 2. The designation of God: "the Father;" the character in which Christ taught us to approach God in prayer, and which gives us most encouragement. 3. The name of the family is derived from God, constituting an additional plea. That which bears God’s Name must be an object of special interest to him. II. THE . Three centers of petition, according as the grace (1) of the Spirit, (2) of the Son, or (3) of the Father is specially invoked. I. Ephesians 3:16: connected with the Spirit. (1) The petition: to "be strengthened with might by his Spirit in the inner man"—the region where we are weakest, and where the might of the Spirit is most needed. (2) The measure or standard of the gift: "according to the riches of his glory;" as, for example, that riches as exhibited in the starry firmament, or in any other scene that exhibits the boundless profusion of God. 2. Ephesians 3:17-19: connected with the Son. (1) Indwelling. "That Christ may dwell in your hearts by faith;" denoting permanent residence and interest, to be secured by a faith ever looking to him and resting on him. (2) Stability and force. "That being rooted and grounded in love;" having the stability and force of Christian character which comes from love; i.e. the love of Christ received and enjoyed, and a loving spirit toward him and his people exercised. (3) Comprehension, with all saints, of the manifold dimensions of Christ’s capacity to bless (see Exposition). (4) Knowledge of "the love of Christ, which passeth knowledge;" for the inward, experimental knowledge of that love is the strongest of all spiritual dynamics. 3. Ephesians 3:19: connected with the Father. "Filled with all the fullness of God." The renewed heart has a capacity to receive the things of God—to be plunged, as it were, into his fullness and filled there from. This can never be fully reached; as our capacities increase there is more to be enjoyed. III. THE . 1. The Being praised. "Him that is able," etc. View of Divine infinity, for much has been asked and more thought about; yet, like space and time, God’s ability to bless extends infinitely beyond. The blessing is in the direction of what has been already conferred: "According to the power that worketh in us." 2. The ascription offered. (1) The offering: "glory"—the praise, credit, glory of the whole work of grace, with all its blessings and its final consummation. (2) The sphere: "in the Church"—something different from the glory of creation and providence; the glory connected with the history of the Church—the glory of redemption. (3) The medium: "in Christ Jesus," in vital union to whom the Church has got all her blessings. (4) The duration: "world without end;" for the story of redemption will never become obsolete, and the songs of redemption will be forever fresh and living. "Glorious things are spoken of thee, O city of our God!" "How goodly are thy tents, O Jacob, and thy dwelling-places, O Israel! Blessed is he that blesseth thee, and cursed is he that curseth thee!" BY T. Ephesians 3:1 "The prisoner of Jesus Christ." The apostle often refers to his prison-life, and here presents himself to the Churches as "an ambassador in bonds" (Ephesians 6:20). I. HE WAS A MOST . Perhaps he was regarded as of no great account by his Roman jailors, who could have known nothing of the secret of his greatness; but viewed in the light of Christian history, Paul is the most distinguished of men. He did more than any other apostle to shape the theology of Western Christendom, which, in its turn, has left the deepest imprint on the civilization of the world. The world would not be today what it is if Paul of Tarsus had not lived. His influence has long survived the empire of Rome, which held him captive. We sympathize with the prison-sorrows of the great. Alas! that the best of men, "of whom the world was not worthy," have spent so many weary days and years in prison! II. HE WAS NOT A FOR CRIME OR FOR THE BREACH OF THE ROMAN LAWS, BUT AS THE EFFECT OF THE HATRED OF THE JEWS. It was his ministry to the Gentiles which brought down upon him the vindictive anger of his countrymen, and led them to accuse him before the Roman magistrates. The suspicion that he had taken Trophimus, an Ephesian, into the temple at Jerusalem had, indeed, an immediate connection with his first arrest. "He was at once Christ’s prisoner, the Jews’ prisoner, the Romans’ prisoner, the Gentiles’ prisoner: Christ’s prisoner, as suffering for his gospel; the Jews’ prisoner, as suffering by their accusation; the Romans’ prisoner, as suffering by their sentence; the Gentiles’ prisoner, as suffering for his labor’s unto their salvation." His imprisonment was thus a higher honor than his rapture into the third Heavens. III. HIS HAD ITS . Just as John Huss had leisure during his imprisonment in the fortress on the Rhine to write words that fired the hearts of his countrymen ages after his martyrdom at Constance, and as Martin Luther’s one year’s imprisonment in the Wartburg enabled him to give the Scriptures to Germany in the tongue of the people, so the Apostle Paul was enabled in the leisure of his Roman imprisonment to throw off those beautiful Epistles of the captivity—to the Philippians, to the Ephesians, to the Colossians, to Philemon—which have s, largely contributed to the edification and comfort of the Church. He still held the threads of a hundred interests in his hands, and felt in his prison at Rome the throbbing of thousands of Christian hearts in all parts of Asia and Europe. IV. PRISON-LIFE IS ALMOST SAD, BECAUSE OF ITS FROM HUMAN , ITS , ITS OF ACTIVE AND LABOR, AND ITS USUALLY HARD . It must have been a sore trial to the apostle to submit to an enforced inactivity, while the world was everywhere, in so sad a sense, "ripe for the harvest." It would seem as if, at a certain point, the sympathy of Asiatic Christians failed him (2 Timothy 1:15); and there was an unaccountable indifference to his wants marking the relations of the Roman Christians themselves, which argued that much was not to be expected from their affection. So his prison-experience must have had its dark moments. V. MARK THE SPIRIT IN WHICH THE APOSTLE LIVED THROUGH THIS PRISON-. The solitude of such a life often breeds a morbid spirit, which throws a darker coloring into the thoughts of the prisoner. Yet the Epistles of the captivity breathe a beautiful spirit of Christian courage and resignation, not to speak of absolute rejoicing. Compare the letters of the apostle with those of Cicero, Seneca, and Ovid in their exile, and we see at a glance the different effects of Christianity and paganism upon the happiness of man. As the prisoner of Jesus Christ, he abounded in the consolations of his Divine Master, while he must have been greatly encouraged by the visits of disciples like Epaphroditus, Epaphras, and others, who carried to him the prayers and benefactions of the Churches. VI. WE OUGHT TO IN OUR PRAYERS, AS "BOUND WITH THEM." Most prisoners in our day are in jail for crime, but we ought to remember that they are men, that they are our brothers, that they must feel their separation from wife and children and home as keenly as we should. Perhaps, but for restraining grace, we should have been in their position. But we are bound specially to remember in our prayers those suffering for the cause of Christ, and especially those occupied with great service for the Lord.—T.C. Ephesians 3:2-5 Dispensational privileges of the Gentiles. The apostle recurs to a subject already treated in few words" in the first chapter—words which he requests them to read, that they may fully understand his meaning—respecting the new position of the Gentiles in the kingdom of God. Their position was determined by a dispensation, that is, by an arrangement organized in all its parts in relation to space and time; for God works by order in grace as well as in nature. Consider— I. THE ORIGIN OF THIS . "The grace of God given to me to you-ward." It was an act of Divine favor to select the apostle as the person through whom "the mystery" of the dispensation was to be, not only revealed, but applied in its redeeming effects to the Ephesian heathens. It was not the honor or the authority involved in it that made it precious in his eyes; it was the privilege of making known the unsearchable riches of Christ. Thus, as a good steward of the mysteries of God, it was the delight of his life to dispense them in all their gracious manifoldness to the family of God. II. THE MYSTERY THAT THE ’ FOR AGES. 1. It is called "the mystery of Christ," not because he is its Author, but because he is the Center or Subject of it; for it included far more than the truth that the Gentiles were fellow-citizens of the saints. Christ is the Mystery of godliness, as he is God manifest in the flesh, but he is emphatically so as "Christ the Hope of glory" for the Gentiles (Colossians 1:27). 2. It was hidden for ages from the sons of men, both Jew and Gentile. A mystery is either something which has been concealed, perhaps for ages, and which probably would never have been discovered unless the voice of revelation had proclaimed it; or something which, even when revealed, transcends the power of the human faculties to comprehend it. Now, the Incarnation is a mystery in this double sense; but the call of the Gentiles, as part of "the mystery of Christ," is a mystery only in the first-named sense. It was known to the Jews for ages that the Gentiles would share in the blessings of the Messiah’s kingdom—and the Apostle Paul quotes Old Testament predictions to prove the fact (Romans 9:25-33); but it was not known that the Gentiles would be included within the circle of religious privilege by the complete sacrifice of the Hebrew theocracy and the reconstitution of religion on a perfectly new basis, designed equally for all mankind, under which the old distinctions of Jew and. Gentile would be done away. There was to be no further room for Jewish particularism. The dispensation which was to carry the world to its last destinies was to be as universal as that embodied in the first promise made to our first parents. 3. The revelation of the mystery. So far as it involved a mission to the Gentiles, it was revealed first to the Apostle Paul at his conversion; for when Christ appeared to him on his journey to Damascus, he said, "I have appeared unto thee for this purpose, to make thee a minister and a witness... delivering thee from the people, and. from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God" (Acts 26:16-18). But the fuller exhibition of Gentile privilege is made in this glorious Epistle as well as elsewhere. It was a revelation made by the Lord himself (Galatians 1:12). But it was made especially to "apostles and prophets," both of them belonging to the new dispensation the only class of inspired men connected with it who received special information from the Holy Spirit, who searches the deep things of God, respecting the new development of the kingdom. The revelation was, indeed, one of facts as well as of truths. The calling of the Gentiles was made manifest in the Spirit’s falling upon Cornelius, and in the widespread success of the gospel among the Gentiles, so that the logic of facts beautifully reinforced the more formal revelations of "apostles and prophets." 4. The substance of the revelation. "That the Gentiles are fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel." These are the three points of Gentile privilege. They were not to receive the blessings of the Messiah’s kingdom by being merged as proselytes into the old theocracy, which was to abide in all its narrow ritualism. (1) The Gentiles are fellow-heirs. Possession by inheritance involves the ideas of right, certainty, and inalienableness. All that is involved in the benefits of the covenant of grace is our inheritance. Now, the Gentiles are "heirs of God and joint-heirs with Christ" as well as the Jews, just because they are "children of God by faith in Christ Jesus." They cannot be heirs unless they are children; they cannot be children unless they have faith. And because they have faith, they are Abraham’s seed. "And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise" (Galatians 3:29). The Gentile interest in the inheritance may be recent, but it is entire and beyond cavil. Jews and Gentiles have an equal share in all the blessings of the inheritance. (2) The Gentiles are of the same body. This marks a more intimate relationship. They were all Jews and Gentiles alike, baptized into one body by one Spirit, and thus coalesced into one Church-state, with Christ as the Head of both. But while they were thus, as members of one body, partakers of a common life, the Gentile was not there by the permission of the Jew, or the Jew by the permission of the Gentile. They were both equally baptized into it by the Spirit. The union in one body obliterates all previous distinctions of character or culture, and all varieties in dispensational privilege; for there is no schism in the body. The Judaistic section of the Church in the apostle’s day fought strenuously against the doctrine of the one body. (3) The Gentiles are fellow-partakers of the promise. This refers, not so much to the promise of redemption made first to Adam, repeated to Abraham, and embodied in many Old Testament predictions, as to the promise of the Spirit, who enables us to realize all the blessings involved in this first promise. This was, indeed, the blessing of Abraham which came upon the Gentiles (Galatians 3:14). It was conspicuously realized when, in the words of the Apostle Peter, "the Holy Ghost fell upon them as on us." There is no promise of the new covenant that is not equally sure to Gentile and to Jew. All the three points of Gentile privilege, setting forth apparently the relation to Father, Son, and Holy Ghost, and represented in a sort of spiritual climax, are realized by union with Christ, made known to us in the gospel. Salvation centers, as its objective ground, in Christ Jesus, and the gospel is the medium by which it is subjectively applied to sinners el mankind.—T.C. Ephesians 3:8, Ephesians 3:9 The apostle’s high privilege. Very often does he refer, with a sort of grateful humility, to the Divine favor in attaching him to the service of the gospel. I. MARK THE BETWEEN HIS CALL AND HIS SENSE OF . "Less than the least of all saints." The expression is exceedingly emphatic, being a comparative formed upon a superlative. He could never forget his share in the death of Stephen, and his fierce persecutions of the Church of God. This was the sin which, though forgiven by God, could never be forgiven by himself. But he was likewise conscious of his own weakness and sinfulness, as we know by the very forcible phrase, "of sinners I am chief," which he uses as a presently believing man. Such language of self abasement is a mark of true saintship. The highest saints are usually the most distinguished by their humility. The term by which he describes himself implies that there are saints in Christ’s kingdom—little, less, least; not that there is any difference in their title, but a difference at once in their realization of their own unworthiness and in the degree of their conformity to him who was at once "meek and lowly." Now, while the consciousness of his own unworthiness steed out in marked contrast to the high function to which he was called in God’s grace, he does not shrink from asserting his authority as an ambassador of Christ in the strongest terms, but always with the conviction of one who ascribes all his success, not to his own merits, but to "the gift of the grace of God? His call to the apostleship involved his conversion, and his conversion was "by the effectual working of God’s power." II. HIS MESSAGE TO THE . "The unsearchable riches of Christ." We read of riches of grace and riches of glory, but the plenitude of all Divine blessings is in him. 1. The apostle does not specify what is included in the riches of Christ." He who was rich for our sakes became poor that "ye through his poverty might be made rich" (2 Corinthians 8:9). We see the source of all the riches—it is in himself. But Scripture shows that, while in him there was all the fullness of the Godhead bodily, with the real design of his filling us eventually with all the fullness of God, "the riches of Christ" are scattered over the whole path of a believer, from its starting-point in conversion till it is lost in the glories of the eternal inheritance. He is rich in love, rich in compassion, rich in mercy, rich in grace, rich in peace, rich in promise, rich in reward, rich in all the blessings of the new and better covenant, as he must be because he is "made unto us wisdom, righteousness, sanctification, redemption." 2. The riches of Christ are "unsearchable." The word suggests the idea of the difficulty of tracing footsteps. Who can trace the footsteps of God? Whatever of power is infinite power; whatever of wisdom is infinite wisdom; whatever of love is infinite love. (1) We cannot trace the extent of the "riches of Christ." We may apply a double standard of measurement, taking account of the infinite altitude of the sources whence his salvation has flowed, and of the depths of sin and misery to which salvation had to descend in order to reach its objects. Yet we have not searched out the riches of Christ. He put forth upon our salvation all the invention of his omniscient wisdom, applied to it the utmost energies of his omnipotent power, and lavished upon it the exceeding riches of his infinite goodness—neither mercy conflicting with justice, nor love with righteousness, nor compassion for the sinner with hatred of his sins. (2) The riches of Christ are unsearchable so far they are undiminished with use or time. Who can trace the limits of their application? Millions have drunk of the "water of the wells of salvation?" but these wells are still unexhausted and inexhaustible. The rivers of the earth may fail; there may be dry wastes where now there are running streams; but the riches of Christ can never fail, though thousands of needy souls have drawn from them and twice ten thousand more will yet come to draw. The fountain of supply is full as it is free, and free as it is full. 3. Consider his larger message to the whole world of man. "And to make all men see the dispensation of the mystery, which from the beginning of the world hath been hid in God." The apostle’s object was to enlighten the Jew as well as the Gentile upon the true nature of the dispensation which displaced so much that was dear to the Jewish heart in order that the true glory of the Lord might shine forth, not as a mere minister of the circumcision, but as the uniter of Jew and Gentile, bond and free, male and female, in his own body. The mystery was hid for ages, but was now made known by apostles and prophets. We see how revelation was an historical movement, subject to the usual laws of historical development; for the redemptive purpose," hid for ages," was evolved by a gradual process of growth, till in Christianity it became a full-grown fact. It was part of the discipline of man to go through all these stages of imperfect knowledge till "the perfect day" dawned upon the world. But it was through all the ages "the mystery of redemption," going back to the ages that date from creation—"creation building the platform on which the strange mystery of redemption was disclosed."—T.C. Ephesians 3:10, Ephesians 3:11 The Church the means of angelic enlightenment. The Divine purpose in the dispensation already described was to make known to the angels the manifold wisdom of God. I. THE ANGELS RECEIVE THROUGH THE CHURCH. This implies: 1. That the angels are not omniscient, for they have something still to learn. 2. That the angels are in communication with the Church on earth as well as in heaven. They rejoice over the conversion of sinners; they minister to those who shall be heirs of salvation (Hebrews 1:14); they stand in immediate relation to the individual man (Matthew 18:10; Luke 15:10; Luke 16:22). The apostles regard themselves as "spectacles to angels" as well as men, in the insults heaped upon them by an ungrateful world (1 Corinthians 4:9). The Apostle Peter was liberated from prison by an angel. Angels are present in the assembly of the saints (1 Corinthians 11:10). They are associated with the redeemed in heaven (Hebrews 12:22), so as to derive much information concerning the kingdom of God. 3. The angels desire increased knowledge of the ways of God with man. This might be inferred from the fact that they come specially into the foreground at great turning-points in the history of the kingdom of God, such as the founding of the old and new covenants, and the humiliation and exaltation of Christ. But they are expressly represented as desiring "to look into" the great realities of redemption (1 Peter 1:12), and here they are instructed in the manifold wisdom of God by means of the Church. II. THE BY THE CHURCH IS "THE GREATLY WISDOM OF GOD." It is a curious fact that the interest of the angels is not in the power or the goodness of God, but in his wisdom, as if to imply that the work of redemption represents the highest order of intelligence. It is also a high honor to man that he should first receive the knowledge which the angels are to receive through man. But the angels, by their great age—for they may be thousands of years old—have advantages that short-lived man does not possess for comparing the wisdom of God as manifest in widely distant ages. But the wisdom here referred to centers in the Church—the spiritual body constituted in Christ, and its variety is manifest in the original plan of salvation, in the selection of a Redeemer, in the incarnation, in the atonement, in the application of salvation to Gentile and Jew, in the spread el the Greek language, in the triumph of the Roman law, and in all the dispensations by which the Church has been led onward to her final destiny. Thus our earth, though a mere speck in space, becomes, in the eyes of angels, the brightest of stars; for it is the platform of that Church which mirrors forth "the manifold wisdom of God." III. IT IS THE CHURCH WHICH IS THE MEDIUM OF ANGELIC . Not specifically the preaching of apostles, nor human preaching, but the Church as the exhibition in its long and checkered history of the wisdom of God. IV. THIS OF THE WISDOM WAS IN THE PLAN OF . "According to the eternal purpose which he purposed in Christ Jesus our Lord." The scheme was fixed in the counsel of peace; it was executed in all its parts in and through Jesus Christ, in whom are hid all the treasures of wisdom and knowledge; and it found historical realization in the progress and kingdom of God, apart from all dispensational limitations.—T.C. Ephesians 3:12 The new spirit of a approach to God. As the effect of the work of redemption, we stand in a new relation to God, which entitles us to a continuous access to him, free, unrestricted, and confiding. 1. WE HAVE AND ACCESS TO GOD. There is an open, intrepid speaking which springs from a mind confident in itself and strong in the justice of the cause it espouses; but the freedom of speech here referred to is based upon a true appreciation of our relation to Christ and the security enjoyed by the believer in the midst of all his tremors and dubieties. Our God is indeed a consuming fire, yet the believer can approach him without servile fear, simply because Christ is the way of access, and the heart has been sprinkled from an evil conscience through his blood. II. IT IS IN CHRIST WE HAVE THIS CHANGED IN PRAYER. He died that we might have "boldness to enter into the holiest." We see in his atonement, not a means of deliverance out of the bands of God, but the strongest of all reasons for casting ourselves into the bands of God as the very best Friend we have in all the universe. Our security from the wrath of God is in the bosom of God. It is Jesus who gives us audience with God, dispelling at the same time from the mind of the worshipper those suggestions which would restrict or narrow the riches of God’s love. III. IT IS BY FAITH IN CHRIST WE REACH THIS NEW TEMPER OF . It is by the faith of which Christ is both the Object and the Author, discovering to us the dignity of his person, the efficacy of his work, the security of his love, that we are enabled joyfully to approach God. It is thus we have confidence in our approaches to God. Christ’s sacrifice, as it has given infinite satisfaction to God, is fitted to inspire the soul of the believer with perfect confidence. He sees that nothing more is needed to, ensure his everlasting acceptance, and is thus led to tread with boldness the entrance into the sanctuary of God’s presence. He has peace with God through our Lord Jesus Christ. He has confidence in regard to his interest in God’s love, in regard to the power and faithfulness of God to fulfill his promises, and in regard to the continuousness of the supply of grace necessary to his final salvation. IV. THE EFFECTS OF THIS AND ACCESS TO GOD ARE TO MAKE US TO ALL THE OF LIFE. The apostle beseeches the Ephesians, on this ground, not to lose heart on account of the afflictions that had come to himself on their account. The cynical philosopher represents most as easily reconciled to the misfortunes of their friends, but Christianity not only enjoins but sustains a nobler temper. So close was the relationship that existed between the apostle and the saints at Ephesus, that his afflictions had fallen upon them like almost the reality of a personal experience. They were not to be discouraged by his tribulations, which were, after all, the price paid for his uncompromising assertion of their rights as Gentiles.—T.C. Ephesians 3:15 "The family in heaven and in earth." The prayer of the apostle, which includes a reference to the whole family interest of the universe under the blessed Father, is one of the most fervent, comprehensive, and sublime to be found in all Scripture. Let us consider the force and beauty of the expression, "the family in heaven and in earth." The primary reference is to the Church of God, brat it likewise includes the angels, who merge with the saints into one family; for "all they are brethren." The Church is the family of God in many respects. I. IT IS SO IN THE TIE THAT BINDS ALL THE MEMBERS . A family has its constitution in nature, not in similarity of opinion, or interest, or taste. We cannot choose who shall be our brothers or sisters. There are relationships in human life into which we can enter or not enter at will, such as political associations, literary fellowships, social bonds of various kinds. The family is not of this character. Now, the Church is a family unlike these merely voluntary associations, for it is founded by God himself, in which we have our place by his own adopting grace, and once we are there, our relations to everything internal and external are determined, not by ourselves, but by the laws of family life. We become "children of God by faith in Christ Jesus" (Galatians 3:26). There may be members in this family who may not recognize us as fellow-members at all, but we are members notwithstanding, by ties which they have done nothing to create and which they cannot undo by their exclusiveness or their bigotry. Yet all the members are really bound to each other by the tie of a common life, for they live by faith in Christ Jesus, and of a common love; for faith worketh by love, and never works without it. Jesus says, "Love one another, as I have loved you." That is, we are to love with a love practical, humble, bountiful, patient, gentle, all-embracing, and lasting as Christ’s own love. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ PORTION OF THE EPISTLE. Ephesians 4:1-16 CHURCH OF GROWTH AND ; THE CHURCH A BODY. Ephesians 4:1 I therefore. Inference not only from last chapter, but the whole Epistle. Paul’s interest in the Ephesians led him to a double application of the great subject which he had expounded: (1) to ask God on their behalf that he would bestow on them the full measure of the blessing to which of his grace they were entitled (Ephesians 3:14-21); and (2) to entreat them on God’s behalf to live in a way befitting their high calling (Ephesians 4:6.). To this second application he proceeds now. The prisoner in the Lord. Not merely "of the Lord," but ἐν, Κυρίῳ, the usual formula for vital communion with Christ, indicating that his captivity was the captivity of a part or member of the Lord. An exhortation from such a prisoner ought to fall with double weight. Beseech you to walk worthy of the calling wherewith ye were called. Their call was to be God’s people (comp. Romans 9:25); this not a mere speculative distinction, but one that must have practical form and that must lead to suitable fruit. True grace in the heart must show itself by true goodness in the life. They were not to conceal their religion, not to be ashamed of it, but to avow it and glory in it, and their lives were not to be disgraced by unworthy conduct, but to be brightened and elevated by their relation to Christ. Ephesians 4:2 SOME POINTS OF A WORTHY WALK. With all lowliness and meekness, with long-suffering, forbearing one another in love. He begins his enumeration with passive graces—eminently those of Christ. Lowliness or humility may well be gendered by our remembering what we were when God’s grace took hold of us (Ephesians 2:1-3). Meekness is the natural expression of a lowly state of mind, opposed to boisterous self-assertion and rude striving with others; it genders a subdued manner and a peace-loving spirit that studies to give the soft answer that turneth away wrath. Long-suffering and loving forbearance are phases of the same state of mind—denoting the absence of that irascibility and proneness to take offence which flares up at every provocation or fancied neglect, and strives to maintain self-control on every occasion. It is from such qualities in God that our redemption has come; it is miserable to accept the redemption and not try to attain and exhibit its true spirit. Neglect of this verse has produced untold evil in the Christian Church Ephesians 4:3 Striving to keep the unity of the Spirit. Σπουδάζοντες is stronger than the A.V. "endeavoring," and denotes an object to be carefully and earnestly watched for and promoted. "The unity of the Spirit" is equivalent to the unity of which the Spirit is the Author. In all in whom he works savingly, the Spirit produces a certain oneness in faith, in repentance, in knowledge, in their views of sin, grace, Christ, the world, etc. This oneness exists, and cannot but exist, even when Christians are not careful of it, but the manifestation of it is lost; it seems to the world as if there were no such oneness. "Many men, many minds," says the world, when believers differ much and contend much, and are at no pains to preserve and manifest the unity wrought by the Spirit. It is due to the Spirit, as well as to the interests of the kingdom of God, that the unity of the Spirit be maintained in the bond of peace. The genitive, εἰρήυης, is commonly held to be that of apposition, the bond which consists of peace—a peace-loving spirit, a spirit laying more stress on the points in which Christians agree than those in which they differ. Those who are combative, censorious, careless of peace, do not walk worthy of their vocation. Ephesians 4:4-6 WHEREIN UNITY —SEVEN . There is one body (see Ephesians 2:16). The Church is an organic whole, of which believers are the members, and Christ the Head, supplying the vitalizing power: The real body, being constituted by vital union with Christ, is not synonymous with any single outward society. One Spirit; viz. the Holy Spirit, who alone applies the redemption of Christ, and works in the members of the Church the graces of the new creation. As ye also were called in one hope of your calling. This is one of the re-suits of the Spirit’s work; when the Spirit called you he inspired you all with one hope, and this one hope was involved in the very essence of your calling (comp. Titus 2:13, "Looking for the blessed hope, even the glorious appearing of the great God and our Savior Jesus Christ"). To all believers the Spirit imparted this one blessed hope. One Lord; Jesus Christ, unique and beyond comparison: as Teacher, all hang on his words; as Master, all own his supreme authority; to his example all refer as the standard; his likeness all covet as the highest excellence. One faith; not objective in the sense of creed, but as denoting the one instrument of receiving salvation (Ephesians 2:8), the one belief in the one Savior by which we are justified, adopted, and in other ways blessed. One baptism. One initiatory rite admitting into the visible Church—baptism in name of Father, Son, and Holy Ghost, symbolic of the washing of regeneration, the one way of entering the Church invisible. One God and Father of all. We rise now to the fountain of Godhead, the one supreme Being with whom all have to do, the only Being who is or can be the Father of us all; who can be to us what is implied in the name "Father," who, so love and grace can satisfy our hearts. Who is over all; the supreme and only Potentate, exercising undivided jurisdiction, "doing according to his will in the armies of heaven." etc. And through all; pervading the whole universe, sustaining and ruling it, not dwelling apart from his works, but pervading them; not, however, in any pantheistical sense, but as a personal God, whose essence is separate from his works. And in all. A closer and more abiding influence; he dwells in them, and walks in them, molding their inner being, and filling them with his own light and love. Some commentators of mark have tried to find a reference to each of the persons of the Godhead in the three prepositions over, through, and by, but this seems a strained view. The three persons, however, appear clearly in the seven elements of unity, but, as before (Ephesians 3:16-19), in the reverse of the common order—first, the Spirit; second, the Son; and third, the Father. These seven elements constitute the true rarity of the Church. It is out of the question to identify the Church which is thus one, with any external organization like the Roman Catholic Church. How many millions have been connected with it who have notoriously been destitute of the one hope, the one Spirit, the one Father! It is of the invisible Church the apostle speaks, and his exhortation is, seeing that this blessed sevenfold unity is the unity wrought by the Holy Spirit, maintain that unity; maintain the manifestation of it; give no occasion to any one to say that there is no such unity—that the Holy Ghost is a Spirit of confusion and not a Spirit of order and unity. Ephesians 4:7-16 VARIETY OF GIFTS IN WITH UNITY; USE TO BE MADE OF THEM. Ephesians 4:7 But to each one of us was grace given according to the measure of the gift of Christ. In the Church all do not get alike; grace is not given in equal measures as the manna in the wilderness; Christ, as the great Bestower, measures out his gifts, and each receives according to his measure. Compare parable of talents. "Grace" does not refer merely to supernatural gifts, but also to the ordinary spiritual gifts of men. These are varied, because what each gets he gets for the good of the rest; the Church is a fellowship or brotherhood, where each has an interest in all and all in each, and is bound to act accordingly. Ephesians 4:8 Wherefore he saith, When he ascended on high he led captivity captive, and received gifts for men. The speaker is God, the author of Scripture, and the place is the sixty-eighth psalm. That psalm is a psalm of triumph, where the placing of the ark on Zion is celebrated as if it had been a great victory. As this quotation shows, the psalm in its deepest sense is Messianic, celebrating the victory of Christ. The substance rather than the words of the passage are given, for the second person ("thou hast ascended," etc.) is changed into the third; and whereas in the psalm it is said, "gave gifts to men," as modified by the apostle it is said, "received gifts for men." As in a literal triumph, the chiefs of the enemy’s army are led captive, so the powers of darkness were led captive by Christ (captivity, αἰχμαλωσία, denotes prisoners); and as on occasion of a triumph the spoils of the enemy are made over to the conqueror, who again gives them away among the soldiers and people, so gifts were given to Christ after his triumph to be given by him to his Church. We must not force the analogy too far: the point is simply this—as a conqueror at a triumph gets gifts to distribute, so Christ, on his resurrection and ascension, got the Holy Spirit to bestow on his Church (comp. Ephesians 1:22). Ephesians 4:9 Now (the fact) that he ascended, what does it imply but that he descended first? The ascent implied a previous descent; that is, the ascent of the Son of God—of one who was himself in heaven, who was in the bosom of the Father (comp. John 3:13), implied that he had come down from heaven, a striking proof of his interest in and love for the children of men. And the descent was net merely to the ordinary condition of humanity, but to a more than ordinarily degraded condition, not merely to the surface of the earth, but to the lower parts of the earth. This has sometimes been interpreted of Hades, but surely without reason. If the expression denotes more than Christ’s humble condition, it probably means the grave. This was the climax of Christ’s humiliation; to be removed out of men’s sight, as too offensive for them to look on—to be hidden away in the depths of the earth, in the grave, was indeed supremely humbling. The object is to show that, in bestowing gifts on men, Christ did not merely bring into play his inherent bountifulness as the Son of God, but acted as Mediator, by right of special purchase, through his work of humiliation on earth; and thus to lead us to think the more highly both of the Giver and of his gifts. Ephesians 4:10 He that descended is the same also that ascended far above all the heavens. There was a proportion between the descent and the ascent. His descent was deep—into the lower parts of earth; but his ascent was more glorious than his descent had been humbling. The Hebrew idea of various heavens is brought in; the ascent was not merely to the third heaven, but far above all heavens. That he might fill all things. A very sublime view of the purpose for which Christ reigns on high. The specific idea with which the apostle started—to give gifts to men—is swallowed up for the moment by a view far grander and more comprehensive, "to fill all things." Jesus has gone on high to pour his glory and excellence over every creature in the universe who is the subject of grace, to be the Light of the world, the one Source of all good. As in the solar system it is from one sun that all the supplies of light and heat come, all the colors that beautify earth, sea, and sky, all the influences that ripen the grain and mature the fruit, all the chemical power that transforms and new-creates; so the ascended Jesus is the Sun of the universe; all healing, all life, all blessing are from him. It is quite in the manner of the apostle, when he introduces the mention of Christ, to be carried, in the contemplation of his person, far above the immediate occasion, and extol the infinite perfection and glory that distinguish him. Ephesians 4:11 And he gave some (to be) apostles. Coming back to the diversity of gifts (Ephesians 4:7), He enumerates some of these, as Christ (αὐτὸς, he, emphatic) bestowed them. The organization of the Church is not a mere human arrangement; its officers are of Divine appointment. The first gift is, his apostles. It is not meant that he gave to some the gifts needed to constitute them apostles, though that is true; but that, having qualified some to be apostles, he gave them to the Church. An apostle had his commission direct from Christ (Matthew 10:5); he possessed supernatural gifts (Matthew 10:8); it was necessary for him to have seen the Lord (Acts 1:22); his diocese was the whole world. The apostles were the constituent body of the Church—they had all necessary gifts for setting it up, and as all Christian history has testified, they were a marvelous gift of Christ to his Church. And some, prophets. Next to the apostles in point of value, as gifts to the Church, having supernatural knowledge of God’s will present and future (Acts 21:11). Prophets were indispensable before the New Testament was given as the Church’s infallible guide to the will of God, but not apparently necessary after the will of God was fully recorded. And some, evangelists. The nature of this office is known only from the meaning of the term and the work of those who bore the designation (Acts 21:8; 2 Timothy 4:5)—persons not attached to a particular congregation, but who went about preaching the glad tidings, and otherwise building up the Church, but without the full powers of apostles. And some, pastors and teachers. The more ordinary settled ministers of congregations, called pastors, because they watched over the flock, trying to lead all in right ways; and teachers, because they communicated Divine knowledge. Some have thought that each expression denotes a separate office, but, coupled as they are together, it is better to regard them as indicating two functions of one office (see 1 Timothy 5:17; Acts 13:1). Ephesians 4:12 In order to the perfecting of the saints. The ultimate end for which the gifts bestowed (comp. Hebrews 12:1). A work of completion is in hand, which must be fulfilled (see Ephesians 4:13): the saints, now compassed about with infirmity, have to be freed from all stain (Ephesians 5:26, Ephesians 5:27), and as instruments towards this end, the ministers of the Church are given by Christ; they are not mere promoters of civilization, men of culture planted among the rude, but instruments for advancing men to complete holiness. For the work of the ministry. The preposition is changed from πρὸς to εἰςπρὸς denoting the ultimate end, εἰς the immediate object (comp. Romans 15:2); the office of the Church officers is not lords, but διακονοί, servants, as Christ himself was (Matt, 20:28). For the building up of the body of Christ. Bringing bone to its bone and sinew to its sinew, increasing the number of believers, and promoting the spiritual life of each; carrying on all their work as Christ’s servants and with a definite eye to the promotion of the great work which he undertook when he came to seek and to save the lost. Ephesians 4:13 Until we all come. This marks the duration of the office of the ministry. Some maintain that it implies that all these offices are to continue in the Church until the result specified is obtained (Catholic Apostolic or Irvingite Church): this is contradicted by Scripture and by experience, so far as apostles and prophets are concerned, for the gifts for these offices were not continued, and without the gifts the offices are impossible. The meaning is that, till the event specified, there is to be a provision in the Church of the offices that are needed, and the apostle, in using "until," probably had in view the last office in his list—pastors and teachers. To the unity of the faith, and of the knowledge of the Son of God. Both genitives are governed by unity; already there is one faith (Ephesians 4:5), but we all, i.e. all who compose or are yet to compose the body of Christ, the totality of this body, have to be brought to this faith. As in Ephesians 4:5 "faith" is not equivalent to "creed," or truth believed, but the act of believing; so here the consummation which the ministers of the Church are given to bring about is a state in which faith in the Son of God shall characterize all, and that, not a blind faith, but a faith associated with knowledge. Usually faith and knowledge are opposed to each other; but here faith has more the meaning of trust than of mere belief—trust based on knowledge, trust in the Son of God based on knowledge of his Person, his work, and his relation to them that receive him. To bring all the elect to this faith is the object of the ministry; when they are all brought to it, the body of Christ will be complete, and the functions of the Christian ministry will cease. Unto a perfect man, unto the measure of the stature of the fullness of Christ. The idea of organic completeness is more fully expressed by these two clauses; the consummation is the completeness of the whole body of Christ as such; but that involves the maturity of each individual who is a constituent part of that body; and the measure or sign of maturity, both for the individual and for the whole, is the stature of the fullness of Christ (comp. Romans 8:29, "Whom he did foreknow, them he also foredained to be conformed to the image of his Son"). The question has been put—Will this consummation be in this life or the next? The one seems to melt into the other; the idea of a complete Church and that of a new economy seem inseparable; as the coming of Christ will terminate the observance of the Lord’s Supper, so it will terminate the ministries ordained by Christ for the completion of his Church. Ephesians 4:14 That we he no more children, tossed to and fro and carried about with every wind of teaching. The apostle goes back to illustrate in another way the purpose of the ministry; it is designed to remedy childish fickleness and the causes that lead to it. The ignorant and inexperienced lie at the mercy of abler persons, and, when there is no regular ministry provided by Christ, are liable to be swept along by any plausible person that professes to be a Christian teacher, and such persons are often very dangerous, working by the sleight of men, i.e. the cunning legerdemain by which the teachings of men—teachings devised by the hearts of men—are made to appear to the uninitiated the same as Christ’s teaching. In craftiness, tending to the scheme of error. Such teachers employ crafty methods, apparently harmless, but tending to further the method or scheme of error. The strong language here used corresponds with that in which, at Miletus, the apostle warned the elders of Ephesus of the "grievous wolves" that were to come in among them, and of the men "speaking perverse things" that were to arise among themselves, not sparing the flock (Acts 20:29, Acts 20:30). Ephesians 4:15 But speaking the truth in love. Ἀληθεύοντες is hardly translatable in English it implies being true as well as speaking the truth and following the truth. Truth is the element in which we are to live, move, and have our being; fidelity to truth is the backbone of the Christian ministry. But truth must be inseparably married to love; good tidings spoken harshly are no good tidings; the charm of the message is destroyed by the discordant spirit of the messenger. The more painful the first impression which a truth is fitted to produce (e.g. Ephesians 2:1-3), the more need is there for dealing with it in love—a much-needed and much-neglected exhortation. May grow up into him in all things who is the Head, namely, Christ. Growing up into Christ is like baptizing into the Name of the Father, etc.; it implies that the growth tends to a closer union to Christ, as, on the other hand, union to Christ causes the growth: the two act and react on each other. This growth is to be "in all things"—in the whole man—in knowledge, righteousness, and holiness, in all the communicable properties of Christ. How great the work of growth is that should be sought in the case of every living believer is evident from the enormous gulf there is between his spiritual and moral state and that of Christ. Yet such growth is reasonable, considering the relation of the body to him, its Head. The fact of this relation should encourage us to seek and expect the growth, and encourage ministers to labor hopefully towards promoting it. Ephesians 4:16 From whom all the body fitly framed and knit together through that which every joint supplieth. The relation of ἐκ in this verse to εἰς in Ephesians 4:15 is to be noted—growing up vitally into him, the body derives vital substance from him. Not, however, in a mere individual sense, but as an organization, the parts being adapted and articulated to one another (this process being continuous; see present participles, (συναρμολογούμενον and συνβιβαζόμενον). In the Church there are babes in Christ, also young men and old men; some are clear in intellect, some strong in faith, some warm in love, some excel in passive virtues, some in active; but in a well-ordered Church these should be getting jointed together, and learning to work with and for one another, no one despising gifts which he has not but another has; in tiffs sense, there ought to be a spiritual communism, for all are one spiritual body. But spiritual communism does not involve social communism or even social equality, nor will social distinctions be obliterated in a pure Church, except so far as they hinder spiritual communion. According to the energy in the measure (or, proportion) of each individual part. This clause seems to be most naturally connected with what follows. In the fit framing of the body, channels as it were are laid for the propagation and working of the vital force throughout the body; this force is not alike, but of various amount in the different parts; some members have much of it, some little, but the measure of this vital three regulates the growth. Carries on the growth of the body. The middle voice, ποιεῖται, indicates that it is a growth from within, while depending on the energy furnished by Christ. For building up of itself in love. This is the end, so far as the body itself is concerned, though, of course, the completed spiritual body, like the completed natural body, has work to do outside itself. In a healthy Church there is a continual work of building up: construction, not destruction, is its proper business—promoting peace, purity, prayerfulness, trust, activity in the work of the Lord, but all in love, the absence of which makes winter instead of summer, declension instead of progress, death instead of life. In illustration of the various measure of grace, and yet its real efficiency in all the members of the Church, Eadie says, "No member or ordinance is superfluous. The widow’s mite was commended by him who sat over against the treasury. Solomon built a temple. Joseph provided a tomb. Mary the mother gave birth to the child, and the other Marys wrapped the corpse in spices. Lydia entertained the apostle, and Phoebe carried an Epistle of old, the princes and heroes went to the field, and wise-hearted women did spin. While Joshua fought, Moses prayed. The snuffers and trays were as necessary as the magnificent lampstand.... The result is that the Church is built up, for love is the element of spiritual progress. That love fills the renewed nature." The Church has been defined as an institution that has truth for its nourishment, love for its atmosphere, and Christ for its Head. Ephesians 4:17-24 OF GENTILE AND . Ephesians 4:17 This I say therefore, and testify in the Lord. There is no sign of the apostle, when he comes to the practical part of Iris Epistle, deeming it of less importance than the doctrinal. The formula is very expressive; the apostle sinks his personality, and brings forward Christ as the Exhorter. That ye no longer walk as the rest of the Gentiles walk. First, he indicates what they are not to be. "Be not conformed to this world." In four particulars they are to be different from Gentiles. The first of these is in the vanity of their mind. The allusion is to their frivolous, empty aims in life, and their unfixed, unsettled impulses. The Gentiles were chasing shadows, blowing bubbles, doing anything to make time pass agreeably; not considering or knowing either what they were, or whence they came, or whither they were going. Ephesians 4:18 Being darkened in their understanding (second point of difference), and thus blind to all that is most vital—ignorant of God, of the way of salvation, of the love of Christ. Even at best the natural understanding cannot discover these things, and when it is not only imperfect but darkened—made more obscure than ever by sin (see after)—its guidance is altogether defective. It has been said truly that the youngest scholar in a Sunday school that has been taught the elements of the gospel has more light than the wisest of the heathen. Alienated from the life of God because of the ignorance that is in them, because of the hardness of their heart (third point of difference). Two causes are given for their alienation, viz. ignorance, and hardness of heart, this last being the ultimate cause. Through worldly living, their hearts have become hard, callous, insensible to spiritual influences, perceiving no beauty in Divine things, no preciousness in Divine promises, no excellence in the Divine image; this makes them ignorant, careless, foolish; and such being their state of heart, they are alienated from the life of God, can’t bear vital religion, hate the very idea of spiritual and holy service. Ephesians 4:19 Who being past feeling. Without sense of shame, without conscience, without fear of God or regard for man, without any perception of the dignity of human nature, the glory of the Divine image, or the degradation of sin. Have given themselves over to lasciviousness to work all uncleanness (fourth point of difference). This is the climax—heathenism in its worst and fullest development, yet by no means rare. The sensuality of the heathen was and is something dreadful. Many of them gave themselves to it as a business, worked at it as at a trade or employment (see Uhlmann’s ’Conflict of Christianity with Heathenism,’ etc.). Details, such as even the walls of Pompeii furnish, are unfit for the public eye. With greediness, Πλεονεξία means the desire of having more, and has reference to the insatiable character of sensual sins. Sometimes it is translated (A.V.) "covetousness," as Ephesians 5:3. Ephesians 4:20 But ye did not thus learn Christ. "But" emphatic—a great contrast, that must come home to the conscience of every Christian, and to his whole heart and soul. The expression, "learn Christ," is a pregnant one, corresponding to "preaching Christ" (Acts 8:5)—all about Christ, Christ in all his offices, and in all his influence. He that learns Christ appropriates him in the efficacy of his atonement, in the power of his Spirit, in the force of his lessons, and in the spirit of his influence, and finds the whole to be diametrically opposite to the godless world. Ephesians 4:21 If so be that ye heard him. A word of caution. We are not to assume too readily that we are in a right relation to Christ. We must look within and make sure of that. To hear him, here, is to hear him as his sheep hear his voice and follow him, recognizing the voice of the Shepherd, a voice to be implicitly obeyed. And were taught in him, as truth is in Jesus. The peculiar force of this clause is the double ἐν, not given in the first clause in A.V., thereby obscuring the sense, which is, that all teaching and all truth acquires a different hue and a different character when there is a personal relation to Jesus. Truth apart from the person of Christ has little power; abstract doctrines have little influence; the very atonement may be a barren dogma. But the atonement taught "in Jesus," in connection with the living, loving, dying, risen Savior tells; the blood of redemption in connection with the Son of God incarnate thus loving us, and meekly, patiently suffering the agonies of the cross in our room, is not only a power, but the greatest moral power that can move the heart. Ephesians 4:22 That ye put off, as concerning the former conversation, the old man. The sum of Christ’s practical lessons is given in two particulars—putting off and putting on. The change is very decided and very complete. It is emphatically personal; not a mere change of opinions or of religious observances, but of life, habit, character; not altering a few things, but first putting off the man as we put off a garment. "It is a change which brings the mind under the government of truth, and gives to the life a new aspect of integrity and devoutness." Which is rotting according to the lusts of deceit. The present participle, φθειρόμενον, indicates continuance or progress in corruption. Sin is a disintegrating dissolving thing, causing putridity, and in all cases, when unchecked, tending towards it. Deceit is personified; it is an agent of evil, sending out lusts which seem harmless but are really ruinous—their real character is concealed; they come as ministers of pleasure, they end as destructive tyrants. Lust of power, lust of money, lust of pleasure, have all this character; they are the offspring of deceit, and always to be shunned. Ephesians 4:23 And that ye be renewed in the spirit of your mind. Between the first and second practical change, derived from being taught by Christ, the apostle inserts this counsel applicable to both. This renewal is the work of the Holy Spirit; how, then, can it be the subject of an exhortation to us? In this sense, that we are to prize, long for, encourage, watch, this work of the Holy Spirit, feeling it to be most vital and essential, not to be neglected without awful sin and danger. Usually the Holy Spirit works in us by stirring up our spirit to desire and endeavor after holiness; to resist these strivings of the Spirit, or even to be indifferent to them, is a deadly and most dangerous sin. Ephesians 4:24 And put on the new man. As the fruit of inward renewal, let there be outward renovation. A new object is clean, fresh, tidy; let your life have something of the same aspect—let your principles, aims, habits, be new, in the sense of being conformed to Christ, who is your life. Which after God has been created in righteousness and holiness of truth. "After God," equivalent to "after the image of him that created him" (Colossians 3:10). Some think" the new man" equivalent to "Christ" (Romans 13:14), constituted the Head of renewed humanity, as Adam of depraved. But this would not correspond with the exhortation to put off the old man, nor should we be exhorted to put on Christ after being exhorted to be renewed in the spirit of our minds. In what sense, then, has the "new man" been created? The idea presented itself to the apostle in the abstract—there has been a creation of a new man; but concretely, we have to conform to the Divine creation, in respect of righteousness and holiness; righteousness denoting personal uprightness and fidelity to all social duties; holiness, the state of the spirit toward God. The last words, "of truth," denote the relation of righteousness and holiness to the truth. The words are opposed to "of deceit" in Ephesians 4:22. Lust is bred of deceit, but righteousness and holiness of truth. They never deceive, never disappoint, are solid to the end. Ephesians 4:25 Ephesians 5:2.—RAGS OF THE OLD MAN AND ROBES OF THE NEW. Ephesians 4:25 Wherefore, putting away falsehood, speak every man truth with his neighbor. Lying or falsehood is pre-eminently a heathen vice, as missionaries in India and other countries abundantly testify. It is an attribute of fallen humanity: "They go astray from the womb, speaking lies;" and one of the earliest vices that appear in children is deceit. Not only is it God’s will and command that we speak the truth, but it is peculiarly incumbent on Christians as children of the light, as followers of him who is the Truth, as having renounced the devil, who is the father of lies. Another reason is added. For ye are members one of another. Falsehood is always designed to mislead; but to deceive our own members is emphatically wicked. Says Chrysostom (quoted by Eddie), "Let not the eye lie to the foot, nor the foot to the eye. If there be a deep pit, and its mouth, covered with reeds, shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath or whether it is firm and resists? Will the foot tell a lie, and not the truth as it is? And what, again, if the eye were to spy a serpent or a wild beast, will it lie to the foot?" Ephesians 4:26 Be ye angry, and sin not. Quotation from the Septuagint version of Psa 4:5. Anger, the feeling and expression of displeasure, is not wholly forbidden, but is guarded by two checks. Our Lord did not make anger a breach of the sixth commandment, but being angry with a brother without cause. The first check is to beware of sinning; to keep your anger clear of bitterness, spite, malevolence, and all such evil feelings. The second is, Let not the sun go down on your irritation; examine yourself in the evening, and see that you are tranquil. Eadie quotes Thomas Fuller: "St. Paul saith, ’Let not the sun go down upon your wrath,’ to carry news to the antipodes in another world of thy revengeful nature. Yet let us take the apostle’s meaning rather than his words—with all possible speed to depose our passion; not understanding him so literally that we may take leave to be angry till sunset; then might our wrath lengthen with the days, and men in Greenland, where day lasts above a quarter of a year, have plentiful scope of revenge. And as the English, by command of William the Conqueror, always raked up their fire, and put out their candles when the curfew bell was rung, let us then also quench all sparks of anger and heat of passion." It is especially becoming in men, when about to sleep the sleep of death, to see that they are in peace and charity with all men; it were seemly always to fall asleep in the same temper. Ephesians 4:27 Neither give place to the devil. Place or room, opportunity and scope for acting in and through you. There seems no special reference to the last exhortation, but as that demands a special act of vigilance and self-control, so the activity of the devil demands vigilance and self-control on all occasions, and especially on those on which the devil is most apt to try to get a foothold. The reference to the devil is not a figure, but an obvious recognition of his personality, and of the liability of all Christians to fall under his influence. Ephesians 4:28 Let the stealer stem no more. Ὁκλέπτων may be translated either as a noun or as the present participle. In either case it implies that even Christians might continue to steal, and that they had to be warned against the habit. This may seem strange to us, but not to those who consider how little theft was thought of among the pagans, and how liable such habits are to remain among converts from heathenism. Where there is a low moral tone and an uneducated conscience, very great irregularities may be found. Dishonesty in trade, deceit in business, are just the same. Among the Ephesians, thieving was probably the result of idle habits and of dislike to hard work. Hence the apostle says, But rather let him labor, working with his hands the things that are good, that he may have to impart to him that hath need. Idleness is mean, labor is honorable; Christ calls us to work, not for this reason only, but in order that we may have something to give away. Paganism would rob others of what is rightfully their own; Christianity leads me to give to others what is rightfully my own. This different genius of the two systems appears here very clearly. Observe the true use of superfluities—look out for the needy, and give for their relief. Ephesians 4:29 Let no corrupt word proceed out of your mouth. Not pagans only, but some of whom better things might be expected, need this charge. How revolting is the tendency in some circles to foul and blasphemous conversation; to profane and obscene jests, songs, and allusions: to feed as it were on moral garbage! From Christian mouths no such word should ever issue—it is simply abominable. But that which is good for improvement of the occasion, that it may give grace to them that hear. Speaking should ever bear on improvement or edification, especially on turning passing things to good account. This should be the aim; it does not require speaking to be uniformly grave, but to hare an object. It may be quite right to have an enlivening object, but among Christians it should always be such as befits their profession, and tends to help on the exalted objects at which they aim. Ephesians 4:30 And grieve not the Holy Spirit of God. Very solemn and emphatic counsel. The name is given with unusual fullness, in order to show the magnitude of the sin—τὸΠνεῦματὸἅγιοντοῦΘεοῦ, "The Spirit, the Holy Spirit of God." By an anthropopathy the Spirit is represented as grieved by such treatment as would grieve us—e.g. when his work is obstructed, when sin is trifled with, when Deity is treated carelessly, when place is given to the devil, when the spirit of the world is cherished. Those who act thus resemble the Sanballats and Tobiahs of the time of the restoration, who hindred the rebuilding of the temple and the restoration of order and prosperity. When the Holy Spirit would urge consecration, separation from the world, holy exercises, active service, our indolent and worldly hearts are liable to rebel and vex him. To grieve a parent heedlessly is a great sin; how much more to grieve the Spirit of God? In whom ye were sealed unto the day of redemption. The Spirit being rather the Seal than the Sealer, who is the Father (see Ephesians 1:13), it is better to translate in whom than by whom; besides, this preserves the force of the ἐν, which, whether used of Christ or of the other persons of the Godhead, is so characteristic of the Epistle. To grieve the Spirit is to help to obliterate the seal, and thus weaken the evidence of our redemption. Ephesians 4:31 Let all bitterness; not only in speech, but in mind, disposition, habit. And wrath and anger; nearly synonymous, but perhaps" wrath" is equivalent to the tumultuous excited state of mind, out of which comes anger, the settled feeling of dislike and enmity. And clamor and evil-speaking be put away from you; "clamor," equivalent to the loud noise of strife, the excited shouting down of opponents; "evil-speaking," the more deliberate habit of running down their character, exciting an evil feeling against them in the minds of others. With all malice; equivalent to wishing evil, whether in a more pronounced or in a latent and half-conscious form, whether expressing itself in the way of coarse malediction or lurking in a corner of the heart, as an evil spirit of which we should be ashamed; all are rags of the old man, as disgraceful to Christians as literal rags to a man of position; utterly unworthy of the regenerated child of God. Chrysostom, rather fancifully, treats them as a genealogy: "Bitterness bred wrath, wrath anger, anger clamor, clamor evil-speaking, which is railing." Ephesians 4:32 But be ye kind one to another, tender-hearted, forgiving one another (opposed to bitterness, wrath, anger; Bengel). Kind (χρηστοί), sweet, amiable in disposition, subduing all that is harsh and hasty, encouraging all that is gentle and good; tender-hearted (εὔσπλαγχνοι), denoting a specially compassionate feeling, such as may arise from the thought of the infirmities, griefs, and miseries to which more or less all are subject; these emotional conditions to bear the practical fruit of forgiveness, and the forgiveness to be mutual (χαριζόμενοιἑαυτοῖς), as if under the feeling that what you give today you require to ask tomorrow, net being too hard on the faults of others, remembering that you have your own. Even as God in Christ also forgave you. The A.V. rendering, "for Christ’s sake," is objectionable every way: it is not literal; it omits the characteristic feature of the Epistle, "in Christ," losing the force of the consideration that the forgiveness was dispensed by the Father, acting with or wholly one with the Son; and it gives a shade of countenance to the great error that the Father personally was not disposed to forgive till he was prevailed on to do so by the interposition of the Son. The aorist, "forgave," is more literal and better than the perfect, "hath forgiven;" it points to a definite time when forgiveness was bestowed, viz. the moment of real belief in Christ, and hearty acceptance of his grace. The vague atmosphere in which many envelop the question of their forgiveness is very hurtful; it checks their thanksgivings, dulls their joy, quenches hope, and dilutes the great dynamic power of the gospel—the power that impels us to forgive our brother, as well as to abound in the work of the Lord with a tender conscience, the sense of forgiveness urges to the most full and hearty doing of God’s will; but when hypocrites, with seared consciences claim to be forgiven, they steal what is not their own, and become more abandoned to wickedness. Ephesians 4:1 The Christian walk. "Walk worthy of the vocation wherewith ye are called." We now come to the practical part of the Epistle, and the first exhortation is a striking one. Paul attached great importance to the element of walk or character. He skillfully puts two things in connection with each other—vocation on the one hand, and walk on the other. The preceding chapters had shown the wonderful glory of the Christian vocation. The succeeding chapters are directed to secure a correspondingly elevated Christian walk. Two main topics present themselves. 1. Generally, the value of the Christian walk or character. 2. The kind of walk required—"worthy of the vocation," etc. I. VALUE OF WALK OR . This may be shown in three aspects. As a plea for Christianity, or evidence of the reality of Christian faith; as a persuasive towards it, and as a pattern for imitation. 1. A plea. Skeptical tendencies of the present age; logic not sufficient to meet them. Strongest popular evidence of Christianity is its inherent truthfulness, its self-commending power. But next in power is the consistent lives of earnest Christians. Men and women consistently following Christ, breathing his spirit, and moving heavenwards, show that his religion is not a sham or a deception, but a great reality. 2. A persuasive. Such lives appeal to the heart as well as the head. They show religion to be, not only a reality, but a great obligation and a great blessing; appeal to the conscience and force it to say, "That is what we ought to be." Men feel they ought to live like such, and certainly they would fain die like them. 3. A pattern. Do we need it? Have we not other and more perfect patterns? Sermon on mount; life of Christ? Yes, but human nature desiderates something on its own level—something visible and tangible, a stepping-stone between heaven and earth. Hence Paul gave thanks that the Thessalonians became followers of him and of the Lord, and he told the Philippians that he and others were given them "for an ensample." Every Christian congregation should have a number of model Christians fitted to be examples to the rest—the elders and elderly people especially. Men may sneer at model Christians, but they do not sneer at model soldiers or model servants, and certainly every Christian worthy of the name should aim at being as near Christ as possible. II. THE KIND OF WALK. "Worthy of the vocation wherewith ye are called." We have all an idea of consistency; inconsistency should be the object of our abhorrence. The world has a keen eye for inconsistencies of Christians, and exposes them mercilessly. It takes comfort from them to continue in sin. Sins detestable in the godly are thought nothing of in the worldly. If what David did in re Uriah had been done by Nebuchadnezzar, no one would have said anything. A consistent walk is, by God’s help, within the reach of all. It is an impressive sermon to the world, a continual sermon, an unanswerable sermon. Let all preach this sermon, though it be their only one. The "walk worthy" is a walk of holiness, humility, forbearance, forgiveness, patience, charity. It is also a walk of brightness and beneficence. It seeks to make the world brighter and better. Let us be urged to it by the sins of the world, by the miseries of the world, by the dangers of the world, as regards the soul. In order to promote it, let us be much with Christ, and as far as we can, with those who are like Christ. Let us study the biographies of Christ-like men and aim at conformity to their example. Let us often pray the prayer of the third chapter of this book, and other prayers of the like tenor. Let us use earnestly our means of grace, praying that each sabbath, each sermon, each sacrament, may serve to make us more worthy of the vocation wherewith we are called. Ephesians 4:2-6 Details of a walk worthy of the vocation. This walk demands— I. THE OF SOCIAL CONCORD, THROUGH THE QUIET OR PASSIVE VIRTUES, which, having been very characteristic of Christ, are eminently incumbent on all who bear his Name. 1. Lowliness, arising from a chastened sense of our sin and unworthiness. 2. Meekness, which is in speech what lowliness is in spirit. 3. Long-suffering and forbearance in love; in opposition to hastiness, irascibility, impatience, ill temper, which, though often little thought of, are eminently unworthy of the Christian calling. Christian victories are often gained by meekness and endurance—what Milton called "the invincible might of meekness." These graces have reference mainly to the ordinary intercourse of social life; what follows has to do more with the public life of` the Church II. THE OF CONCORD THROUGH THE BOND OF PEACE. The concord to be preserved is the "unity of the Spirit"—the unity of which the Holy Spirit is the Author; not mere external uniformity, but inward agreement. It is a fact that there is much inward agreement wherever the Spirit of God works. It is our duty to preserve this—to keep it from being broken or even appearing as if broken. This unity is to be maintained by the bond which consists of "peace;" by a peace-loving and peace-seeking spirit, that spirit of which Christ said, "Blessed are the peacemakers: for they shall be called the children of God." The danger of breaking the unity of the Spirit is great; readiness to take offence, pride, regardlessness of the welfare of others, forgetfulness of the vast Christian work and warfare committed to us, are temptations to this. On the other hand, the habitual striving after the graces enumerated above, and trying to exercise them habitually, tend to preserve the unity of the Spirit, and to a large extent, too, to preserve external agreement in the government and worship and work of the Church. III. In connection with this subject, the apostle shows WHEREIN THE UNITY OF THE SPIRIT , AND WHEREIN IT IS TO BE . There is a sevenfold unity (see Exposition). That true believers are one in Christ is one of those truths which happily even controversy and sectarianism do not quite obliterate. But a more full, rich, and constant manifestation of this unity would make a great impression on the world; it would remove one of the most common excuses of skepticism; it would tend powerfully both to edify and to extend the cause of Christ; and it would make the fellowship of the Church much more delightful, spreading more of the atmosphere of heaven upon earth. Ephesians 4:7-11 Christ’s gifts to his Church. The grand object of the apostle in this section of his Epistle is to show the ample provision made by Christ for the welfare of his Church. The Church may sing as well as the individual, "The Lord is my Shepherd; I shall not want." The particular object is to indicate that the gifts conferred by him on the members individually (Ephesians 4:7-10), and especially the appointment of the several classes of office-bearers (Ephesians 4:10), show the Lord’s earnest desire to raise his Church to the highest possible condition of grace and honor; to make her complete and glorious, as the one body of which he is the Head, the one vessel into which he is to pour all his fullness, the bride on whom he is to exhaust every ornament. The marks of Christ’s care for his Church are innumerable; they recede back through all eternity and forward for evermore (Ephesians 3:18, Ephesians 3:19). His death marked the climax of his self-sacrifice; but even that did not end Christ’s service for his Church. For her he not only descended from heaven to earth, but for her too he reascended from earth to heaven; like the high priest, he went into the holiest of all with his Name on his breastplate, and he only changed the sphere in which his mediatorial office was exercised. But more; the good Shepherd is ever renewing the miracle of the five loaves and two fishes; ever saying with reference to his people, "Give ye them to eat ;" and ever appointing and qualifying suitable officers to take care of his Church and break among them the bread of life. He is ever qualifying his ministers for ruling and feeding his flock, for filling the empty soul, speaking a word in season to the weary, guiding the perplexed, reclaiming the erring, strengthening the weak, supporting the feeble-minded, and sending on the ransomed of the Lord to Zion, with songs and everlasting joy upon their heads. The subject divides into two—the gift-giving (Ephesians 4:7-11), and the end or purpose for which the gifts are given (Ephesians 4:12-16). In the first part we find: 1. The source of the gifts and the principle of distribution (Ephesians 4:7). 2. Confirmation of this from the sixty-eighth psalm (Ephesians 4:8). 3. Commentary and inferences therefrom (Ephesians 4:9, Ephesians 4:10). 4. The special gift of suitable officers. I. 1. Christ is the great Source of grace, including ordinary and extraordinary gifts ("the gift of Christ"). 2. Christ leaves no one out; to every one of us is given grace. 3. The grace was not given in equal measures to all. 4. But according to the measure of the gift of Christ, II. From the sixty-eighth psalm it appears that this proceeding was symbolized when the ark was placed on Mount Zion, when David’s victories were celebrated, and a distribution of gifts took place. III. The word "ascended," applied to the Son of God, implied a previous descent; for when he ascended, he went to his own home and seat; previous to this he came down, and the apostle dwells especially on his having come down to the lower parts of the earth, such as Gethsemane, Calvary, and the grave. His was no holiday visit to earth, to green fields, or golden palaces; "He was taken from prison and from judgment." Yet even there he triumphed over all his enemies, and now he is exalted "far above all heavens." This last expression is very remarkable, especially in the view of what modem astronomy teaches on the extent of the heavens. It is a marvelous testimony to the glory of the risen Lord. Still higher is the testimony to his glory in the purpose for which he has gone on high—"that he might fill all things." The sun, in the center of the solar system, fills that system, spreading light and heat and manifold influences to its extremest limits. All the colors that beautify earth, sea, and sky; all the heat that fosters life and gladdens living creatures of every kind; all the chemical influences that are so manifold in their effects on the economy of nature, radiate from the sun. So Christ is Sun and Center of the infinite universe, and the universe is filled by him with heavenly influences. There are many suns, but only one Savior; there are many systems of worlds, according to our modern astronomy, and even firmaments of worlds, beyond the ken of our strongest instruments; but all are joined by one glorious bond; for not only have they been all formed by one Creator, but all have been "filled" by the one all-glorious Mediator-Lord. What resources does that expression, "that he might fill all things," ascribe to Christ! If he can fill all thins, he can fill us; our hearts are not easily filled; but what can be wanting to us out of such fullness? IV. But from the stars we come back to the Church, and consider Christ as exalted to fill his Church. With this view he has qualified and commissioned certain officers to minister to his Church. Of these it is generally allowed that apostles and prophets were special and temporary; while evangelists, pastors, and teachers are ordinary and permanent (see Exposition). Observe that such men are to be received (and when needed to be asked too) as gifts of Christ to his Church. It is the Lord of the harvest who equips and furnishes laborers for his harvest. We should not seek ministers of the gospel, as some do, for our own pleasure or credit, rejecting them if they do not quite answer our idea; but as gifts of Christ, in which their great object will be to build up his Church and promote the beauty of his bride. Ephesians 4:12-16 Christ’s gifts to his Church: their end or purpose. I. Generally, Christ has a work of perfection on hand. This denoted by—"for the perfecting of the saints" (Ephesians 4:12), and "unto a perfect man, unto the measure of the stature of the fullness of Christ" (Ephesians 4:13). What a high aim with reference to creatures so poor and needy as the members of his Church! II. In order to this, the work of the ministry exists; and that work seeks (1) "the edifying the body of Christ;" (2) the promotion of unity of faith and of the knowledge of the Son of God (Ephesians 4:13); (3) protection of the Church from childish fickleness and the arts of men who seek to unsettle her (Ephesians 4:14). In order to accomplish these ends, the ministry is called to speak the truth in love (Ephesians 4:15), and especially truth "as it is in Jesus" (Ephesians 4:21). Truth, thus spoken, is the great means of spiritual edification and of progress towards perfection. External rites or ceremonies can profit nothing except in so far as they are Divine channels for conveying this truth. III. While ministers are instruments, Jesus is himself the great Source of growth. 1. The growth to be promoted is growth "unto him who is the Head" (Ephesians 4:15). All vital, spiritual influence is in Christ. As the woman reasoned, "If I may but touch the hem of his garment, I shall be made whole;" so if we, by faith, shall come into contact with our living Head, his gracious influence will spread through our souls. 2. The whole Church is articulated with Christ; its parts are articulated with each other, but all are designed to communicate with the Head, and to assist in conveying vital influence front the Head to the members. So it is in the human body; it is all jointed and connected together; but the object of this is to facilitate the transmission of the vital force throughout the whole. All the members of the Church should realize their position as parts of a body connected with the head, and should regard the measure of energy received by them as designed for the general good (Ephesians 4:16). 3. While Christ is the sole Source of vital influence, and ministers are the main instruments of its transmission, the whole body is to be self-edifying, intelligently and consciously moving on towards the grand consummation (Ephesians 4:16). Ministers do not differ in kind from the members. They have got special gifts for the edifying of the body, but every part of the body has got some gift for the same end. All ought to conspire harmoniously together, keeping in view the grand consummation. Churches and members of Churches must not be content with any inferior aim, but habitually and earnestly move on toward perfection. And for this the Spirit of love is indispensable (Ephesians 4:16). The Church cannot edify itself except in love. Strife and division are sure to arise, and these are not edifying, but disintegrating. One great lesson here is that, as Christ is the Truth, so he also is the Life. The gospel as a system of truth has Christ in the center; so the Church as a living agency has Christ in the center. Take Christ from either, and "Ichabod" may be inscribed on the wall. Ephesians 4:17-24 Contrasted principles of Gentile and Christian character. We now come more explicitly to the details of Christian duty. The apostle had presented a very high standard of Christian privilege in the preceding chapters, and now he presents an equally high standard of Christian duty. What God gives in the one form is to be given back in the other, and in corresponding proportion. The importance of the subject is indicated by the formula, "This I say, and testify in the Lord." The apostle contrasts the Christian with the Gentile walk, and indicates wherein the latter is to differ from the former, (1) in what the Christian is not to be, and (2) in what he is to be. I. 1. In the vanity of their mind. 2. In the darkness of their understanding. 3. In their alienation from the life of God. 4. In their abandonment to lasciviousness. Thus even Christian converts need to remember the duty to keep themselves unspotted by the world. There is a world of guilt and godlessness from which it is necessary for them to keep themselves unstained. II. RULES OF LIFE. 1. Their Source. "Ye have not so learned Christ, if so be ye heard him," etc. (Ephesians 4:20). The whole tenor of Christ’s teaching and influence is against these things. Only make sure that you have come under it. 2. What they are. (1) "Put off the old man," etc. Comprehensiveness of the word "man;" his tendency is to rottenness or corruption; the lusts of deceit which are connected with him are pernicious and ruinous. (2) "Be renewed in the spirit of your mind." Renewal begins within by the Holy Spirit rousing in you a desire for it, and urging you to use the means towards it. Accept and improve these movements of the Spirit within you. (3) In this way, "put on the new man," and especially encourage and seek to have developed these two features of the new creation—righteousness and holiness. Righteousness, including integrity, honest, true, fair, open dealing; doing justly out and out, in every place and in every relation—in the house, the market, the counting-house, the shop, among neighbors, among strangers, everywhere and at all times. Holiness of truth, including high reverence for God and all that is Divine, sympathy and congeniality of heart with God, cleanness of nature, purity of soul, conformity to the image of Christ, who is the Image of the invisible God. No professing Christian can be exempted from this rule of life. Nor should any assume too readily that he is thoroughly conforming to it. "Let him that thinketh he standeth take heed lest he fall." Christianity in its practical relations is very searching and thorough. It demands a high standard of life and practice. But no wonder, if Christ be the Head, the Source of all vital power, and if there be a complete provision by which the needed power may be communicated to all the members. Never let it be said to Christians, "What do ye more than others?" Verse 25-Ephesians 5:2 Rags of the old man and robes of the new. The Christian Ephesians somewhat resembled Joshua the high priest, when standing before the angel of the Lord, and when Satan was standing at his right hand to resist him. Joshua was clothed with filthy garments, and the angel spake to those that stood before him, "Take away the filthy garments from him. And unto him he said, "Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment." Rags of the old man still hang about these Ephesians, disfiguring their persons and giving them a very different appearance from that which befits the regenerated sons of God. The apostle is giving directions to take away each filthy rag and substitute for it the fair raiment of the new man. And he is doing this under a solemn sense of danger and responsibility, and with the feeling that two great spirits are also interested in the work and actively concerned in it—the one, the spirit of evil, who is trying cunningly but earnestly to spoil the process, and induce the Ephesians to cling to their own garments; the other, the blessed Spirit of God, who in his infinite love is seeking to clothe the Corinthians in the garments of purity, to seal them unto the day of redemption, so that by the brightness of their appearance they shall be known to be God’s in the day when he makes up his jewels. And what makes the whole matter so solemn and momentous is that, unless they are ever on their guard, the subjects of this process are ever liable to give place to the one spirit and to grieve the other; the awful danger lying in this, that the spirit to whom they are prone to yield is the spirit of evil, and the Spirit they are apt to grieve is the Holy Spirit of God. 1. The rags of the old man to be put off are lying, anger, stealing, coarse language, bitterness, wrath, anger, clamor, evil-speaking, and malice (see Exposition). Three reasons are given, more or less explicitly, why such things should be put away. (1) We are members one of another (verse 25), and ought to assist instead of injuring one another (verse 28). (2) We ought not to give place to the devil (verse 27). (3) We ought not to grieve the Holy Spirit of God. 2. The robes of the new man to be put on are truthfulness, honest industry, edifying speech, kindness, tenderness of heart, forgiveness, imitation of God, and the loving walk which becomes his followers. Three reasons are given likewise why these robes should be put on. (1) God in Christ forgave us (verse 32). (2) Christ lured us. (3) Christ gave himself for us, an offering and a sacrifice to God of a sweet-smelling savor. This is one of the most comprehensive and beautiful summaries of the Christian life. It is the quintessence of practical Christianity. It furnishes an admirable rule for self-examination, and an admirable incentive to progress in the life of God. It is a passage, not only to be got by heart, but written on the heart. We may well say, as we read these verses, "This is Christianity; this is the walk worthy of our vocation." If the writer of the hundred and nineteenth psalm had such boundless delight in the Law of God, though it had not to him the delightful evangelical aroma it has to us, what ought our feelings to be? Under all dispensations of the covenant, the Law is still the rule of our life, though salvation is of grace; and the prayer that continually becomes us is, "Incline my heart unto thy testimonies; quicken thou me, that I may keep thy Law." Rags or robes: why should any hesitate between them? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ On Ephesians 5:1 Be ye therefore imitators of God, as children beloved. These words are closely connected with the preceding. In Ephesians 4:32 he had urged the example of God in one very momentous matter; he now urges it in a more general sense and on another ground. We ought to forgive men because God has forgiven us—all admit that; but moreover, we ought to imitate our Father in his forgiveness and in his loving spirit, be-because beloved children should always imitate, and will always strive to imitate, what is good in a beloved father. Forgiving love is one of the great glories of our Father; it has been made peculiarly attractive in our eyes, because it has been exercised by him towards us; every consideration, therefore, ought to induce us to show the same spirit. Ephesians 5:2 And walk in love. Taking up anew the exhortation of Eph 4:1. Let your ordinary life be spent in an atmosphere of love. Drink it in from heaven, as plants drink in the sunshine; radiate it forth from eyes and face; let hands and feet be active in the service; let looks, words, and acts all be steeped in it. Even as Christ also loved us. The passing from the Father to the Son as our Example is not a new departure; for the Son reveals the Father, the Son’s love is the counterpart of the Father’s, made visible to us in the way most fitted to impress us. Though Christ’s love, like his Father’s, is eternal, the aorist is used, to denote that specific act of love which is immediately in view. And gave himself for us. The Pauline phrase (Galatians 1:4; Galatians 2:20; Titus 2:14; 1 Timothy 2:6), simple, but very comprehensive: "himself"—all that he was as God, all that he became as Man, a complete self-surrender, a whole burnt offering. "For us," not merely on our behalf, but in our room (after verbs of giving, dying, etc.); this, indeed, being implied in the idea immediately following of a sacrifice, which, alike to the Jewish and pagan mind, conveyed the idea of a life given in room of another. An offering and a sacrifice to God. Offering and sacrifice are nearly synonymous, but the first probably includes the whole earthly career of Christ incarnate—his holy life, blessed example, gracious teaching, loving companionship, as well as his atoning death, which last is more precisely the θυσία, sacrifice. The offering and sacrifice were presented to God, to satisfy his justice, fulfill the demands of his law, and glorify his holy and righteous government. For a sweet-smelling savor. Allusion to Noah’s sacrifice of every clean beast and of every fowl—" the Lord smelled a sweet savor;" that is, the whole transaction, not the offering merely, but the spirit in which it was offered likewise, was grateful to God. The whole work of Christ, and the beautiful spirit in which he offered himself, were grateful to the Father, and procure saving blessings for all who by faith make the offering their own. Ephesians 5:3-21 THE WALK TO THE OF LIGHT. Ephesians 5:3 But. Another of the remarkable contrasts of this Epistle; the fumes of lust are doubly odious in contact with the sweet savor of Christ’s offering. Fornication and all impurity, or covetousness. The combination of covetousness with sins of the flesh, occurring several times in the apostle’s writings (1 Corinthians 5:11; Ephesians 5:3; Colossians 3:5), is rather unexpected. Πλεονεξία, covetousness, means the desire of having more, which is peculiarly true of sensual sins; but it is not coupled with them by a καὶ, but disjoined by an ἢ, indicating something of another class. In the mind of the apostle, sensuality was inseparable from greed, unnatural craving for more, dissatisfaction with what was enough; hence the neighborhood of the two vices. Let it not be even named among you, as becometh saints. The practice of such sins was out of the question; but even speaking of them, as matters of ordinary conversation, was unsuitable for saints; the very conversation of Christians must be pure. The exhortation bears on Christians in their social relations; had the apostle been treating of the duty of the individual, he would have urged that such sins should never be admitted even to the thoughts or the imagination. Ephesians 5:4 And filthiness; αἰσχρότης, implying that such things are disgraceful, ugly, revolting, the opposite of καλός, fair, comely, attractive. And foolish talking or jesting, which are not becoming. This would be well understood in sensual, frivolous Ephesus; a light, bantering, jesting kind of talk, seasoned with double entendres and obscene allusions, very pernicious in its moral effect. There is no reason to suppose that the apostle meant to condemn all play of humor, which is a Divine gift, and which in moderation has its own useful place as a means of refreshing and invigorating the spirit; it was the jesting associated with ribaldry that drew his reproof. But rather giving of thanks. Εὐχαριστία is somewhat similar in sound to εὐτραπελία, jesting: the reason for putting the one in opposition to the other is not very apparent; the meaning seems to be that, in place of giving vent to lively feelings in frivolous talk and jesting, it is better for Christians to do so by pouring out their hearts in thanksgivings to God for all his goodness. Ephesians 5:5 For this ye know well; an appeal to their own consciences, made confidently, as beyond all doubt. That no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom. Covetousness, the twin-brother sin of uncleanness, is denounced as idolatry. It is worshipping the creature more than the Creator, depending on vast stores of earthly substance in place of the favor and blessing of God. It must receive the doom of the idolater; instead of inheriting the kingdom, he must die the death. The doom in this verse is not future, but present—not shall have, but hath, inheritance, etc. (comp. Ephesians 1:11, Ephesians 1:18). The lust of greed overreaches itself; it loses all that is truly worth having; it may have this and that—lands, houses, and goods—but it has not one scrap in the kingdom. Of Christ and God. The two are united in the closest way, as equals, implying the divinity of Christ and his oneness with the Father in the administration of the kingdom. Ephesians 5:6 Let no man deceive you with empty words. No man, whether pagan or nominal Christian: the pagan defending a life of pleasure as the only thing to be had with even a smack of good in it; the Christian mitigating pleasant sins, saying that the young must have an outlet for their warm feelings, that men in business must put all their soul into it, and that life must be brightened by a little mirth and jollity. As opposed to what the apostle has laid down (Ephesians 5:5), such words are empty, destitute of all solidity or truth. For on account of these things the wrath of God cometh on the children of disobedience. The sophistry is swept away by an awful fact—the wrath cometh, is coming, and will come too in the future life. It comes in the form of natural punishment, Nature avenging her broken laws by deadly diseases; in the form, too, of disappointment, remorse, desolation of soul; and in the form of judgments, like that which befell Sodom and Gomorrah, or the sword which never departed from David’s house. Ephesians 5:7 Be not ye therefore partakers with them. If you are partakers of their sins, you must be of their punishments too. Refuse all partnership, therefore. Your natural instincts recoil from partnership in punishment; let your spiritual instincts recoil from partnership in sin. Ephesians 5:8 For ye were once darkness, but are now light in the Lord. Another expressive "but." To make the contrast more emphatic, it is not said, "ye were in darkness, but are now in light;" but, "ye were darkness itself, and are now light itself," and this last is explained by the usual formula, "in the Lord." There was a celebrated Ephesian philosopher, Alexander, who was called "The Light;" but not from that source had the light come. The idea of light-giving is also involved in their being light. "Arise, shine, for thy light is come." Walk as children of light. Another expressive image, denoting close connection with light, as if they were actually born of it; hence their lives should be full of it. The figure connecting darkness with sin and light with purity, common to all languages, underlies the exhortation. Ephesians 5:9 For the fruit of light is [shown] in all goodness and righteousness and truth. The exhortation is confirmed by this statement of what is the natural result of light—goodness, the disposition that leads to good works; righteousness, rectitude, or integrity, which is most careful against all disorder and injustice, and renders to all their due, and especially to God the things that are God’s; and truth, meaning a regard for truth in every form and way—believing it, reverencing it, speaking it, acting according to it, hoping and rejoicing in it, being sincere and honest, not false or treacherous. Ephesians 5:10 Proving what is well-pleasing to the Lord. A general rule applicable to the whole walk. To prove is to ascertain by test and experiment. Our whole walk should be directed to finding out what things are pleasing to Christ, rejecting at once everything that is not so, and clinging to all that is. We are not to follow the tradition of our people, and not to take a vague view of duty; we are to prove the matter, to put it to the test. For the supreme practical rule of the Christian’s life must be to please Christ. Ephesians 5:11 And have no fellowship with the unfruitful works of darkness. The point of this exhortation is in the adjective "unfruitful." The works of darkness are unfruitful; they produce no goodness, give rise to no satisfaction, to no moral results that are "a joy forever;" or, if fruit they have, it is shame, remorse, despair. Contrast this with the renovating, satisfying, joy-producing, fruits of righteousness. But rather even reprove them. Do not be content with a passive attitude towards them, but take the aggressive and expose their wickedness, whether in public or in the domestic circle. A testimony has to be lifted up against ways that are so shameful and that bring down the wrath of God. Ephesians 5:12 For the things that are done by them in secret it is a shame even to speak of. The groves of Ephesus were notorious for the shamefulness of lust. To speak of such deeds was not only wrong, but shameful; so extreme is the delicacy which Christianity fosters. Too much pains cannot be taken, by parents, masters of schools, and others, to foster this delicacy among the young—to exclude from conversation the faintest touch of what is unbecoming. Ephesians 5:13 But all things when they are reproved are made manifest by the light. As, for instance, when our Lord reproved the hypocrisy of the Pharisees—their practices had not seemed to the disciples very evil before, but when Christ threw on them the pure light of truth, they were made manifest in their true character—they appeared and they still appear, odious. A just reproof places evil in a light that shows its true character. For everything which is made manifest is light. Literally, this is a truism; anything shone on is no longer dark, but light. The nearest approach to this, morally, is that light has a transforming power; when the light of the gospel shines on anything dark or evil, it transforms it into what is light or good. This is not uniformly true; all the light of heaven turned on hell would not make it morally light; but it is the general property and tendency of moral light to transform. The exhortation would thus mean—Use your light to reprove what is evil or dark, for not only will the true character of the evil thereby be made apparent, but your light will have a transforming power. But if this were the meaning, we should expect in the end of the verse, not φῶςἐστι, but φῶςγινεταί, to denote this transformation. The rendering of A.V., giving to φανερούμενον an active meaning ("whatsoever doth make manifest is light"), is rejected by most grammarians, as not being consistent with the usage of the word. The meaning which that rendering gives is this: "Light is the element which makes all clear." We should thus have in the latter clause a proposition, affirming as universal what in the former clause is affirmed of one particular case; "things reproved are made manifest by the light, for it is only light that makes things clear." The exhortation to reprove would thus be confirmed by the consideration that the only way of making immoral things appear in their proper character is to let in on them the light of the gospel. The great practical point is that Christians ought to let in and diffuse the light. Ephesians 5:14 Therefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. This is evidently intended to give an additional impulse to the Ephesians to walk as children of the light; but a difficulty arises as to the source of the quotation. There is no difficulty with the formula, "he saith," which, like the same expression in Ephesians 4:8, is clearly to be referred to God. But no such words occur in the Old Testament. The passage that comes nearest to them is Isaiah 60:1," Arise, shine; for thy light is come, and the glory of the Lord hath risen upon thee." The simplest and best explanation is, not that the apostle quoted from any lost book, but flint he did not mean to give the words, but only the spirit of the passage. This is evident from his introducing the word "Christ." It must be owned that the apostle makes a very free use of the prophet’s words. But the fundamental idea in the prophecy is, that when the Church gets the light of heaven, she is not to lie still, as it’ she were asleep or dead, but is to be active, is to make use of the light, is to use it for illuminating the world. The apostle maintains that the Ephesian Church had got the light of heaven; she, therefore, was not to sleep or loiter, but spring forth as if from the grave, and pour light on the world. The changes which the apostle makes on the form of the prophecy are remarkable, and show that it was to its spirit and substance rather than to its precise form and letter that he attached the authority of inspiration. Ephesians 5:15 Take heed then how ye walk strictly. The construction is somewhat peculiar, combining two ideas—see that you walk strictly, but consider well the kind of strictness. Do not walk loosely, without fixed principles of action; but make sure that your rules are of the true kind. Many are strict who are not wisely strict; they have rules, but not good rules. Not as unwise, but as wise. This rendering brings out the force of ἄσοφοι and σοφυὶ: "fools" (A.V.) is rather strong, for it is not utter folly that is reproved, but easy-mindedness, want of earnest consideration in a matter so infinitely vital, so as to know what is truly best. Ephesians 5:16 Redeeming the time, because the days are evil; or, buying up for yourselves the opportunity, the idea being that of a merchant who, knowing the value of an article and the good use to which he can put it, buys it up. The opportunity is the opportunity of spreading the light and acting according to it; and the reason assigned, "because the days are evil," indicates that, owing to the prevalence of evil, there is much need for the light over which the Christian has control. It may be hinted likewise that the prevalence of evil is apt to cool the love and diminish the zeal of the Christian; hence the need for special eagerness of spirit in the matter—he must greedily watch for his opportunity. Ephesians 5:17 Wherefore be ye not unwise, hut understanding what is the will of the Lord. The "wherefore" bears on all the preceding argument: because ye are children of light; because light is so valuable and so indispensable; because your whole circumstances demand so much care and earnestness. "Unwise" is equivalent to senseless; "understanding," to both knowing and laying to heart, as in parable of sower: "When any one heareth the word of the kingdom, and understandeth it not," i.e. does not consider or ponder it, "then cometh the wicked one," etc. The will of the Lord is the great rule of the Christian life; to know and in the deeper sense understand this, is to walk wisely and to walk surely. Ephesians 5:18 And be not intoxicated with wine, wherein is dissoluteness. Drunkenness is suggested because it is a work of darkness; it is the foe to vigilance and earnestness, and it leads all who yield to it to act unwisely. It is the social aspect of drunkenness the apostle has in view—the exhilarating influence of wine in company, giving a rush of high spirits. Ασωτία, from α and σωζω, the opposite of savingness, wastefulness, dissoluteness, or the process of being dissolved, involving perdition. Spoken of the prodigal son, "riotous living;" the habit which sends everything to wreck and ruin. But be filled with the Spirit. Instead of resorting to wine to cheer and animate you, throw your hearts open the Holy Spirit, so that he may come and fill them; seek the joy that the Spirit inspires when he makes you to sit with Christ in heavenly places, so that, instead of pouring out your joyous feelings in bacchanalian songs, you may do so in Christian hymns. Ephesians 5:19 Speaking to one another. Literally, this would denote antiphonal singing, but this is rather an artificial idea for so simple times. It seems here to denote one person singing one hymn, then another another, and so on; and the meetings would seem to have been for social Christian enjoyment rather than for the public worship of God. In the Epistle to the Colossians it is, "Teaching and admonishing one another with psalms," and this has more of the idea of public worship; and if it be proper to express joyful feelings in the comparatively private social gatherings of Christians, it is proper to do the same in united public worship. In psalms and hymns and spiritual songs. The precise meaning of these terms is not easily seen; "psalms" we should naturally apply to the Old Testament psalms, but the want of the article makes the meaning more general, equivalent to "songs with the character of the psalms;" hymns, songs celebrating the praises of the Divine Being, Father, Son, and Holy Ghost; "spiritual songs" or odes of a more general cast, meditative, historical, hortatory, or didactic. But these must be "spiritual," such as the Holy Spirit would lead us to use and would use with us for our good. The two clauses correspond: "be filled with the Spirit;" "speaking in spiritual songs." Receive the Spirit—pour out the Spirit; let your songs be effusions sent forth from your hearts with the aroma of the Holy Spirit. Singing and making melody with your heart to the Lord; i.e. to the Lord Jesus. Some have argued that while ἄδοντες denotes singing, ψάλλοντες means striking the musical instrument. But ψάλλω is so frequently used in a more general sense, that it can hardly be restricted to this meaning here. The great thought is that this musical service must not be musical only, but a service of the heart, in rendering which the heart must be in a state of worship. Ephesians 5:20 Giving thanks always for all things; this being not only a most Christian duty, but an excellent way to keep the heart in good tone, to keep up happy feelings—the duty not being occasional, but "always," and not for things prima facto agreeable only, but "for all things" (see Job 2:10; Romans 8:28). In the Name of our Lord Jesus Christ to God, even the Father. God the Father is the proper Object of thanksgiving, as of prayer generally; but the thanks are to be given in the Name of Christ. That is, through him who has brought in the economy of grace, whereby for wrath we get blessing, for suffering we get reward, for misery glory; whereby, in short, the whole aspect of life is brightened, and even the greatest trials and sorrows turned into real blessings. Ephesians 5:21 Subjecting yourselves one to another in the fear of Christ. The last of the participial exhortations depending on the general exhortation of Eph 5:15 to walk strictly, Most commentators connect it with the three immediately preceding participles (speaking, singing, giving thanks), but are unable to find a link of connection. Better connect with Ephesians 5:15. Mutual subjection is part of a wise, circumspect walk, i.e. mutual recognition of each other’s rights and of our obligations to serve them. In some sense we are all servants, i.e. we are bound to serve others; the very father is, in this sense, servant of his child. So in the Christian Church we are all in a sense servants ("By love serve one another," Galatians 5:15; comp. Matthew 20:26-28; John 13:15, John 13:16). This view is in harmony with the humble spirit of the gospel. Pride leads us to demand rigorously from others what we fancy they owe to us; humility, to give to others what Christ teaches that we owe to them. The one feeling is to be discouraged, the other exercised and strengthened. In the verses following we have this precept split up into its constituent filaments. The reading of R.V., "in the fear of Christ," has more authority than A.V., "in the fear of God." It brings to our mind the wonderful example of Christ in this clement of character (comp. Luke 2:51; Hebrews 5:8). Reverential regard for him should inspire us with the same spirit (Philippians 2:5-8). Ephesians 5:22 Ephesians 6:9.— TO DUTIES. Ephesians 5:22 Wives, submit yourselves to your own husbands, as to the Lord. Though Christianity emancipates and elevates woman, it does not release her from the duty of subjection. The relation to the husband is intensified in order to enforce the duty: "your own husbands," τοῖςἰδιοῖςἀνδράσι: as we say, "she deserted her own child." The "as to" denotes a parallel duty: as it is your duty to be subject to Christ, so also to your husbands (see next verse). Ephesians 5:23 For the husband is the head of the wife, as Christ also is the Head of the Church. The woman was made for the man (Genesis 2:18; 1 Timothy 2:13), showing the Divine purpose that the man should be the head and center of the household, and that the position of the wife, as wife, should be one of subordination. Parallel to this arrangement is the relation of Christ to the Church. In words, at least, all admit the headship of Christ, and the subordination of the Church to him. The Christian household, on a much lower level, should exemplify the same relation. Being himself savior of the body. This is not said by way of contrast, but still by way of parallel. The very saviorship of Christ should find an analogy in the Christian husband. The husband should be the ever-vigilant and self-denying protector, guardian, deliverer, of his family, though his saving power can never come near the high level of Christ’s A husband reckless of these obligations virtually ceases to have any claim on the subjection of the wife and the family. The very comparison of the husband to the Savior implies that, while there is a certain analogy, there is a still greater contrast. This is implied in the first word of the following verse. Between the lines we read this thought: "Not that the parallel between Christ’s saving function and the husband’s extends to the highest things." Ephesians 5:24 But [it exists so far as to enforce this exhortation] as the Church is subject to Christ, so let the wives be to their husbands in everything. Let there be a subjection in the one case parallel to that in the other, for such is the Divine will and purpose. Any subjection due to the husband must be modified by what is due to God, for as the husband may not require for himself, so the wife may not give to him, what is God’s: God’s will is paramount over all. Of the three wills that may be in collision, viz. God’s, the husband’s, and the wife’s—the duty of the wife is to take them in this order, having regard first to God’s, next to her husband’s, and last to her own. Ephesians 5:25 Husbands, love your wives, even as Christ also loved the Church, and gave himself for her. The husband’s duty to the wife is enforced by another parallel—it ought to correspond to Christ’s love for the Church. This parallel restores the balance; if it should seem hard for the wife to be in subjection, the spirit of love, Christ-like love, on the part of the husband makes the duty easy. Christ did not merely pity the Church, or merely desire her good, but loved her; her image was stamped on his heart and her name graven on his hands; he desired to have her for his companion, longing for a return of her affection, for the establishment of sympathy between her and him. And he gave himself for her (comp. Ephesians 5:2), showing that her happiness and welfare were dearer to him than his own—the true test of deep, real love. Ephesians 5:26 That he might sanctify her, having cleansed her by the washing of water with the Word. The immediate object of Christ was to cleanse her, and for this end he used the Word as a purifying agent, washing her by means of it. The difference between selfish and unselfish love is seen here: a selfish lover cares for his wife in his own interest—like Samson, desires to have her simply because she pleases him, and, in his converse with her, thinks, not of her good, but of his own enjoyment; but the love of an unselfish lover constrains him to seek her good, to do nothing that will hurt her and damage her in any manner of way, but to do everything that he believes will advance her well-being, especially in the highest sense. He finds her polluted (comp. Ezekiel 16:1-63.), and his great instrument of cleansing is "the Word" (comp. John 15:3; John 17:5)—the Word in all its searching, humbling, rebuking, correcting, informing, stimulating, refreshing, consoling power. There is no express allusion to baptism, τῷλουτρῷτοῦὕδατος is explained by ἐνῥήματι, "the Word" being the great sanctifying medium, and baptism a figure (1 Peter 3:21). Ephesians 5:27 That he might present to himself the Church glorious. The ultimate end, to which Ephesians 5:26 is introductory. Christ both gives and takes the bride; he presents her to himself—the day of his espousals being in the state of glory (Revelation 21:2), and all the training of this life being designed to fit her for that condition. She becomes glorious at last through assimilation to himself (2 Corinthians 3:18; John 17:22). Not having spot, or wrinkle, or any such thing. The idea is that of a body perfectly free from blemish, typical of a soul perfectly delivered from sin—of a character perfected in all grace and goodness. But that it should be holy and without blemish. The same truth expressed in positive form, which in the preceding clause is expressed in the negative. Nothing could more clearly denote perfection of character—the full development of the character with whatever of variety may arise from differences in natural gifts and constitution, or convey a more glorious idea of the destiny of redeemed humanity. To be, as it were, the bride of Christ is a high destiny in point of condition; but it would be miserable if character did not tally with condition; this agreement, however, is secured, for the Church is to be holy and without blemish. Ephesians 5:28 Even so ought husbands also to love their own wives as their own bodies. A new illustration is introduced here to throw light on the bearing of the husband to his wife, and the οὕτως seems to refer, not to what goes before, but to what follows (comp. in Ephesians 5:33). He that loveth his own wife loveth himself. His wife is part of himself, so that not to love her as himself is not only a sin against law, but a sin against nature. Ephesians 5:29 For no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the Church. To hate one’s wife is as irrational as to hate one’s own flesh, and as, on the other hand, men constantly nourish and cherish their flesh, protecting it from hurt, seeking to heal it when hurt, and generally to promote its welfare and comfort, so ought husbands to act towards their wives. In this aspect of the case, too, the sharp eye of the apostle finds an analogy between the relation of the wife to the husband and that of the Church to Christ, expanded in the next verso. Ephesians 5:30 For we are members of his body [being], of his flesh, and of his bones (the last seven words omitted in many manuscripts and in the R.V.). The reference is to the original formation of woman as narrated in Genesis 2:1-25. Her very name indicated that she was "taken from man." She was taken from him and given to him. So the Church is taken from Christ and given to him. Taken from his body, sprung from his incarnation and his crucifixion and resurrection, the spiritual offspring of his humanity, and then given to him, to be his servant, nay, above a servant, his companion, friend, and confidant for evermore. If it had not been for the body of Christ (Hebrews 10:5) the Church could have had no existence. No bride fit for the King of heaven could have sprung from the earth. As Eve came from the opened side of Adam, so figuratively the Church springs from the pierced side of Jesus. Ephesians 5:31 For this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall come to be one flesh. Quoted in substance from Genesis 2:24. It seems to be introduced simply to show the closeness of the relation between man and wife; it is such as in a sense to supersede that between parent and child. The apostle (as appears from the next verse) has in view, at the same time, the parallel truth—the closeness of the relation between Christ and the Church; it too in a sense supersedes the relations of nature (comp. Luke 14:26; Matthew 12:50). Ephesians 5:32 This mystery is a great one; but I am speaking with reference to Christ and the Church. The matter referred to is the typical relation between the marriage of man and wife, and the union of Christ and the Church. It is called a mystery, and it is not said, as is said of another mystery, referred to before (Ephesians 3:5), that it has been completely explained. Some light has been thrown upon it, but that is all. It is implied that there is something of mystery in many of the relations between things natural and things spiritual, but that in the depth and grandeur of the sub-jeer, the mystery connected with the marriage relation is pre-eminent—it is "a great mystery" The analogy of the wind to the Holy Spirit; the springing up of plants to the resurrection; the melancholy sounds of nature to the prevalence of sin; and many other analogies, present vague shadows of truth, the clear, full forms of which we cannot see. When the day breaks and "the shadows flee away," such things will appear in a clearer light. Ephesians 5:33 Nevertheless let each of you severally so love his own wife even as himself. The "nevertheless" refers to the unsolved part of the mystery: whatever may be mysterious, there is no mystery as to this, as to the duty of each husband to love his wife even as himself: that, as already shown, is clear from many considerations. And let the wife see that she fear her husband. Not, of course, with the slavish fear of one terrified and trembling because of a stronger being, but with the holy respect due to one to whom, by the will of God, she stands in a subordinate relation. The relation of Sarah to Abraham may again be referred to as indicating the true ideal of the relation of the wife to the husband. Ephesians 5:1-14 The walk suitable to the children of light: no fellowship with sins of the flesh. The fearful prevalence of sensual vice at Ephesus naturally led the apostle to dwell on it emphatically as one of the worst rags of the old man, a rag to be wholly and forever cast away. But, indeed, there are few heathen communities where sensual vice does not flourish when men have it in their power to indulge in it. It is singular how universal sin is in connection with the irregular and disorderly indulgence of the bodily appetites. It would seem as if God made this a special matter of probation, for when these appetites get the upper hand, they lead into terrible excesses, and, by bringing disease on both mind and body, avenge the sin to which they have impelled. First, they tempt men to sin, and then, as if in heartless mockery, they scourge them for having sinned. We find here— I. SINS OF THE FLESH , with a corresponding sin of the spirit—covetousness (Ephesians 5:3, Ephesians 5:4). II. REASONS WHY SUCH SINS SHOULD BE BY . 1. NO such person has any inheritance in the kingdom of God (Ephesians 5:5). 2. The wrath of God cometh—is present and visible—for such things on very evil men (Sodom and Gomorrah, Canaanites, etc.) (Ephesians 5:6). 3. They belong to the world of darkness, and Christians are children of light (Ephesians 5:8). 4. Christians, as living in the Spirit, should bring forth the fruit of the Spirit (Ephesians 5:9). 5. They should ascertain and follow only what is pleasing to Christ (Ephesians 5:10). III. REASONS WHY SUCH SINS SHOULD BE BY . 1. They are so evil that it is a sin even to speak of them (Ephesians 5:12). 2. The true character of such sins is seen by light let in on them (Ephesians 5:13). 3. The light has a tendency to transform (Ephesians 5:13), and by letting in the light that shows the odiousness of the sin you may be the means of changing the sinner; while you reprove you may also improve him. 4. It is for this purpose the Church has got the light—when the light is brought to her, her Lord calls on her to awake and shine (Ephesians 5:15). Such precepts and considerations have a wider bearing than Ephesus and its groves. Sins of the flesh flourish even in Christian lands. Young men! lay these things to heart; fear God and keep his commandments, and be not misled by any of the sophistry to which you listen; for they that are Christ’s have crucified the flesh, with the affections and lusts. Ephesians 5:15-21 Walk circumspectly, or strictly. The apostle goes on to urge a circumspect, wise, and earnest life, closely conformed in all things to the will of God, fashioned according to that idea of wisdom which is set forth in the proverb, "The fear of the Lord is the beginning of wisdom." Nothing is of more value than fixed principles for guiding our life. One settled conviction may be of inestimable value; e.g. the conviction that nothing can come to any good in the end which is against the will of God. Whenever greatness is achieved in any sphere of life it is through the force of well-kept rules. Every great author, artist, statesman, has owed his success to certain principles of action to which he has rigidly adhered. It has been remarked that the puritan age was an age of convictions; ours is an age of opinions. But what we need is convictions, and pre-eminently the conviction that the only true, safe, and blessed rule of life is to follow implicitly the will of God. We find here rules for a careful Christian life, (1) apart, (2) in Christian society. I. APART. 1. Walk circumspectly, or strictly, not carelessly. 2. Walk wisely, taking pains to ascertain that you so walk as to gain the great end. 3. Redeem the time, or buy back the opportunity (see Exposition). 4. Understand; i.e. lay to heart and follow the will of Christ. 5. Avoid intoxication and all wild excitement and unhallowed pleasure. 6. Be filled with the Spirit, and the holy, blessed emotions which he genders. II. IN SOCIETY. 1. Cultivate Christian song, and make melody in your heart to the Lord. 2. Let thanksgiving have a special place in your exercises. 3. Submit yourselves one to another in the fear of the Lord. As Christians have not only duties, but also joys, belonging to their individual life, so they have both duties and joys belonging to their social life. What is most characteristic of the social duties of Christians is mutual submission; consideration of one another—of what is due by one to another, and still more of the loving service which one may be able to render to the other. What is most characteristic of their social joys is the element of thankfulness in which they flourish; they should ever live as those, who in Christ have received mercies beyond all calculation; and they should make abundant use of song to give expression to such feelings and to deepen them in so doing. This joyous element goes a long way to give brightness to the social life of Christians; they will not miss the more carnal delights on which worldly men set so much store, but will feel that God puts joy in their hearts, more than in the time that their corn and wine increased. Ephesians 5:22-33 Duties of wives and husbands. The Apostle Peter, in his First Epistle, after dwelling on the privileges of believers, strongly urges them to have their conversation honest or fair among the Gentiles, exemplifying, by the purity and beauty of their life, the excellence of the principles and privileges of the gospel; and then he branches out into three cases or relations that afford scope for this mode of life—that of subjects to their rulers, that of servants to their masters, and that of wives to their husbands and husbands to their wives. Though Peter and Paul moved in different orbits, yet, from the strength of the convictions held by them in common, and the guidance of the Holy Spirit in them both, they were led to enforce wonderfully similar applications of the great principles of the gospel. Paul, like Peter, brings forward three relations, the only difference being that, in place of the relation of subjects to their rulers, he has that of children to their parents, and the corresponding duty of parents to their children. We have the clearest proof of its being the purpose of Christianity to purify and elevate the common relations of life. Much of the visible fruit of true religion lies in its making better subjects, better spouses, better children, better servants. Pagans were struck with the excellence of Christian women. The mother of Chrysostom won golden opinions by remaining a widow from her twenty-first year. "What women these Christians have!" was the exclamation of some. Christian women were wonderful missionaries in the early centuries by their devout, pure, and earnest lives; many was the pagan who, "without the Word, was won by the conversation of the wife." Such lives are doubly blessed—blessed in themselves, and blessed in their influence on the world. I. THE WIFE’S DUTY. Submission to the husband as to the Lord (Ephesians 5:22). Reasons for this. 1. The husband is the head of the wife (Ephesians 5:23). 2. There is a parallel between the husband and Christ (Ephesians 5:23). 3. Even in respect of Christ’s saving power, the parallel holds to a limited, though very limited, extent (Ephesians 5:23). 4. The parallel is close enough to require the subjection of the wife (Ephesians 5:24). II. THE HUSBAND’S DUTY. To love his wife. This is enforced: 1. By the consideration of what Christ felt and did for his Church. (1) He loved the Church (Ephesians 5:25). (2) He gave himself for her (Ephesians 5:25). And the object for which he did so. (a) His immediate object (Ephesians 5:26). (b) His ultimate object (Ephesians 5:27). 2. By the consideration of the closeness of the relation of the wife to the husband as his own flesh. This relation is considered (1) naturally (Ephesians 5:28, Ephesians 5:29); (2) symbolically (Ephesians 5:30). The Church taken from Christ; given to Christ. The relation of the husband to his wife supersedes (in a manner) the relations of nature. The relation of the Church to Christ does so too (Ephesians 5:31). But the subject is mysterious (Ephesians 5:32). Yet one practical obligation is very clear (Ephesians 5:33). The constitution of the Church, like that of natural society, involves mutual duties. Nothing can be complete unless each party performs his share. While it is the woman’s part to be in subjection, it is the husband’s part to love. The one balances the other. It is the duty of the wife to be subject even though the husband does not love, and the duty of the husband to love even though the wife is not subject; but how hard, difficult, almost impossible, such duties thus become! If the husband withhold love, he is wronging his wife, and altogether subverting the relation between them. Let’ it ever be observed that, while God has joined husband and wife together, he has joined the husband’s love to the wife’s subjection; what, therefore, God hath joined together, let not man put asunder. BY T. Ephesians 5:1 "Followers of God." This is the high destiny of God’s children. I. THE DUTY HERE . "Be ye imitators of me." It is to do (1) what God does; (2) because he does it; (3) as he does it. The special point of imitation here is the duty of showing a forgiving spirit to one another. II. WHY WE SHOULD IMITATE GOD. 1. Because we are his "dear children." Whom should children imitate but their father? Believers have had experience of their Father’s wisdom, love, and power, and it is only an instinct of filial love to imitate such a Father. 2. Because we were originally made in his image (Genesis 1:26), and though that image has been marred by sin, it is to be renewed in the process of a Christian experience (Ephesians 4:23). 3. Holiness consists in the imitation of God. "Because it is written, Be ye holy, for I am holy" (1 Peter 1:16). 4. The prospect of perfect likeness to God in the day of our Lord’s appearing. (1 John 3:2.) III. MEANS TOWARDS THE OF THIS DUTY. 1. Pray without ceasing, especially for fuller measures of his grace, for larger disclosures of his love, for a deeper insight into his truth. 2. Live continually as being under his eye. (Psalms 139:6, Psalms 139:7.) 3. Consider how others have followed him. (1 Corinthians 11:1.)—T.C. Ephesians 5:2 The walk of love. We are bound to love one another. I. THIS WAS THE GREAT DUTY OF THE LAW. "All the Law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself’ (Galatians 5:14). "The end of the commandment is love" (1 Timothy 1:5). All our duty to our neighbor is summed up in love. Love supplies the motive-power to all right relations with our fellow-men. II. THIS WAS THE NEW OF CHRIST, "A new commandment give I unto you, that ye love one another" (John 13:34). The love thus newly enjoined has certain important characteristics. 1. It must be the love of deeds, not words. "Let us not love in word, neither in tongue, but in deed and in truth" (1 John 3:18). 2. It must be ardent. "Above all things have fervent charity among yourselves" (1 Peter 4:7, 1 Peter 4:8). 3. It must be self-sacrificing. "We ought also to lay down our lives for the brethren" (1 John 3:16). 4. It ought to be a love well guided and controlled. "This I pray, that your love may abound yet more and more in knowledge and all judgment" (Philippians 1:9). 5. It ought to be a constant love like that of Christ. "Having loved his own which were in the world, he loved them unto the end" (John 13:1). 6. It ought to be a decisive test as to our condition in God’s sight. "He that loveth his brother abideth in the light, and there is none occasion of stumbling in him" (1 John 2:10). "We know that we have passed from death unto life, because we love the brethren" (1 John 3:14). 7. It must be a love recommended by the highest examples. "God is love." "If God so loved us, we ought also to love one another." We are to "walk in love, as Christ also loved us." "Let the same mind be in you which was also in Christ Jesus" (Philippians 2:5).—T.C. Ephesians 5:2 The pattern of Christian love. "As Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor." Jesus was an example of love in his life, for he went about every day doing good (Acts 10:38). But it is to his suffering of death that the apostle points us for the most sublime and impressive illustration of his love. The words suggest many pregnant thoughts. I. WHO OFFERED HIMSELF? It was Christ, the only begotten Son of God. It was his own voluntary act. "Greater love hath no man than this, that a man lay down his life for his friends" (John 15:13). "Who loved me, and gave himself for me" (Galatians 2:20). It was love that prompted the gift of himself—eternal, infinite, free. II. WHAT DID HE OFFER? Himself. Not the blood of others, much less the blood of bulls and goats. It was the offering of the body of Christ (Hebrews 10:10). III. FOR WHOM? For us, while we were yet enemies (Romans 5:10). Whether he died in our stead or merely for our benefit is determined by the context, which represents him as giving himself "an offering and a sacrifice." This language marks the distinctly substitutionary character of Christ’s death, just as he is himself described elsewhere as "a ransom for many." IV. TO WHOM DID HE OFFER HIMSELF? To God. That is, with the design that God might accept the sacrifice. God had pleasure in the death and atonement of his Son. V. IN WHAT MANNER? "As an offering and a sacrifice." The term "offering" applies to propitiatory sacrifices, as well as to free-will offerings (Hebrews 10:18, Hebrews 10:14). The additional word, "sacrifice," marks the clearly propitiatory character of his offering (Hebrews 7:27). VI. WITH WHAT RESULT? "For a sweet-smelling savor." This phrase is applied to propitiatory as well as to free-will offerings, as, for example, to the burnt offerings of Noah (Genesis 8:21). The sacrifice of Christ was well-pleasing to God, who could henceforth manifest his character "as just, and the Justifier of him who believeth in Jesus." The whole passage teaches us: 1. The unsoundness of that theology which sees in the sufferings of Christ, not a propitiatory sacrifice, but the love, faith, and submission of God’s Son, as an example to man. This view is altogether one-sided. 2. The unsoundness of that theology which sees in his sufferings a mere exhibition of love, without that element of righteousness which made these sufferings necessary. If love alone could save, why should he have suffered or died at all? It is the atoning love that is the element of consolation to man. 3. The unsoundness of that theology which sees the redeeming power of Christ in his birth rather than in his death, as if the event of Bethlehem were transcendently more important than the event of Golgotha. 4. That there is in Christ’s love, not merely a force of argument or motive, but a very rule or measure, of the love which we ought to exercise toward each other in the bonds of the gospel.—T.C. Ephesians 5:3-5 Warnings against impurity of all kinds. The sins here described were common among the heathen, and received no adequate check from their moral guides. Indeed, the old pagan world regarded them as things indifferent. They are, for the most part, sins against ourselves, as the sins condemned in the previous verses are sins against our neighbors. They are to be condemned on many grounds. I. THEY ARE EXPRESS OF THE DIVINE LAW. (Exodus 20:14.) II. THEY ARE TO GOD AND HIS . The corruption that is in the world through lust is inconsistent with the Divine nature (2 Peter 1:4). III. THEY THWART THE DESIGN OF THE GOSPEL OF CHRIST, which is "to purify a people to himself" (Titus 2:14); "to cleanse us from all filthiness of the flesh and spirit" (2 Corinthians 7:1). Jesus suffered in the flesh that we should die to the flesh (1 Peter 4:1). IV. THEY GRIEVE THE HOLY SPIRIT, whose office is to sanctify us (Ephesians 4:29, Ephesians 4:30). "That pure and holy dove will not dwell in a cage of unclean and filthy birds." V. THEY THE BODY, which is the temple of the Holy Ghost (1 Corinthians 6:18). They waste it as well as dishonor it (Proverbs 5:11). VI. THEY WAR AGAINST THE SOUL in every sense of the term—against its life, its aspirations, its happiness (1 Peter 2:11). They even darken the judgment and the understanding (Hosea 4:11). No sort of sin so hardens the heart. VII. THEY PROVOKE GOD’S AUGER. (Colossians 3:5, Colossians 3:6; Jeremiah 5:7; Ephesians 5:6.) "For the wrath of God cometh upon the children of disobedience." They subject transgressors to God’s judgment, for "whoremongers and adulterers God wilt judge "(Hebrews 13:4). And they keep them out of heaven (1 Corinthians 6:9; 1 Corinthians 6:5). These sins of impurity are not even to be named among saints, who are to be pure in thought, pure in heart, pure in speech, pure in life. "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof" (Romans 6:12). To this end we must: 1. Avoid all the occasions that prompt to impurity: (1) idleness (Ezekiel 16:49); (2) evil company (Proverbs 7:25); and (3) all other sins (Proverbs 1:25). 2. Make a covenant with our eyes (Job 31:1). 3. Watch over our thoughts (Ma Ephesians 2:16). 4. Delight in God’s Word (Proverbs 2:10, Proverbs 2:16). 5. Continue in prayer (Psalms 119:37).—T.C. Ephesians 5:3-5 Warning against covetousness. It is singular to find covetousness, which is often the sin of respectability, linked with sins of gross impurity. In reality it springs from selfishness, like these other sins. It has its origin in the same unholy root. I. THE NATURE OF . It is the inordinate love of riches, manifesting itself in several ways. 1. In the eager anxiety to attain wealth, without respect either to God’s glory or our own spiritual good. 2. In a sinful acquisition of wealth by extortion or fraud. (1 Kings 21:2, 1 Kings 21:13; Proverbs 10:2; Proverbs 28:8.) 3. In a reluctance to use our wealth for good ends. (1 Timothy 6:17, 1 Timothy 6:18.) II. HOW IS TO BE AS "?" It is to make a god of our possessions and to give them the homage of our hearts. All the essential elements of idolatry are included in this worldly disposition. The covetous man transfers to riches the love, desire, joy, trust, and labor which God demands for himself. His sin is all the greater because he knows that his god is no god. The warning of the text is applicable (1) to all whose thoughts run more upon earth than upon heaven (Luke 12:22, Luke 12:25, Luke 12:29); (2) to all whose comfort depends upon worldly successes (Luke 12:19); (3) to all who grudge the time that is spent in religious duties (Amos 8:5). The sin of covetousness is, therefore, to be jealously avoided (1) because it is odious to God "The covetous whom the Lord abhorreth" (Psalms 10:3); (2) because it is destructive to ourselves, in turning our hearts from God (1 John 2:15), in filling our hearts with trouble and care (1 Timothy 6:9, 1 Timothy 6:10), and in keeping us out of the kingdom of God (Ephesians 5:5). Let us, therefore, estimate the world at its true value, meditate much on the fatherly care of our God (Luke 12:31, Luke 12:32; Matthew 6:25, Matthew 6:26), act in faith upon the promises (Hebrews 13:5), and remember the terrible brand of idolatry which rests upon covetousness. It is a solemn thought that the most common of all sins is the most serious in God’s sight. Yet there is nothing in the condemnation of this sin that justifies the theory of other-worldliness, or the neglect of the duties of common life.—T.C. Ephesians 5:4 Warning against unbecoming speech. "Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." I. THERE ARE THREE OF SPEECH. 1. "Filthiness." This term, though referring to acts as much as words, points especially to that obscenity of speech which is so disgusting to the moral sense of man. It is proof of a corrupt heart—for "out of the abundance of the heart the mouth speaketh"—and, more than anything else, makes the tongue "a fire, a world of iniquity," even "set on fire of hell." 2. "Foolish talking." This is the talking that will have many idle words to answer for at the day of judgment (Matthew 12:36). It is more than mere random gossip; it is the talk of fools which is folly and sin; it includes "corrupt speech" (Ephesians 4:29). It is aimless, senseless, frivolous talk. Our talk ought to be full of reason and purpose, and bright with happy suggestion. 3. "Jesting." The apostle does not condemn the pleasantry which lends such a grace and joy to conversation, but the wit that is allied to lewdness, brimming over in double entendres, and tending to demoralization. II. THE APOSTLE’S UPON THESE KINDS OF SPEECH. "Which are not convenient." 1. They are not so in themselves, for the character of impropriety essentially attaches to each of them. 2. They are not so in the speakers, who incur a still deeper reproach and prepare for themselves a graver judgment. 3. They are not so for the hearers, who, though they may be amused for the moment, are not profited, but rather debased by such conversation. III. THE RIGHT USE OF THE TONGUE. "Giving of thanks." Christian cheerfulness ought to express itself, not in buffoonery or levity, but in thanksgiving and praise. We have much to be thankful for in our daily lot, and the thought of the indulgent kindness which supplies all our need ought to repress anything like foolish or scurrilous discourse. The language of thankfulness will minister grace to the hearers.—T.C. Ephesians 5:6 Divine wrath upon disobedience. It was necessary for the apostle to mark the true nature and real end of impurity in all its manifestations. "Let no man deceive you with vain words." I. IT IS NO UNUSUAL FOR WICKED MEN NOT TO SEE THE OF THEIR ACTS. The heathen regarded moral purity as a thing indifferent, and many of their moral guides palliated some of the worst features of pagan sensuality. They argued, as some have argued in modern times with a wicked levity of purpose, that tins of impurity have their origin and their justification in the very constitution of our nature, that they are not inconsistent with many social virtues, and that they are not injurious to others. It is one of the blinding effects of sin that men do not see their sin "through the ignorance that is in them, because of the blindness of their heart" (Ephesians 4:18). II. IT IS A MISTAKE TO SUPPOSE THAT THE WRATH OF GOD IS LIMITED TO THE PRESENT LIFE, and is merely entailed through the connection established by the Divine government between sin and suffering. There is such a connection written in the physical constitution of man. Sinners often in this life receive in themselves "that recompense of their error which is meet" (Romans 1:27). The drunkard is punished here in broken health, in loss of substance, reputation, and happiness. But we are not to suppose that the laws of Providence which ensure these results exhaust the fullness of Divine wrath against sin. Scripture tells us plainly that sins of impurity entail exclusion "from the kingdom of Christ and of God" (Ephesians 5:5); that he will judge whoremongers and adulterers (Hebrews 13:5), and that "the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire and brimstone" (Revelation 21:8).—T.C. Ephesians 5:7 Separation from evil. The apostle counsels believers not to be partakers with sinners. That is, in their sins, not their punishment. We are here taught— I. THAT IT IS FOR TO PARTAKE OF THE SINS OF OTHERS. They may do so by conniving at them, by not checking or punishing them, by not mourning over them, as well as by actually committing them. It is a dishonor to God, a lure to others, a mischief to ourselves, to stand in the way of transgressors. II. THAT OUGHT TO A VERY WALK IN THE WORLD. They who have named the name of Christ ought to depart from iniquity (2 Timothy 2:19). The cry to them ever is," Come out from among them, and be ye separate" (2 Corinthians 6:17). There is no common standing-room for Christ and Belial in the Church. This does not countenance our separation from society; for Jesus, who was" separate from sinners," was always in society that he might win stoners to God. Our walk is yet to be as separate as it is to be circumspect, that we may stand apart from the plagues that will descend upon a doomed world.—T.C. Ephesians 5:8 The darkness turned into light. As a reason for their not lapsing into vices from which they had escaped, the apostle reminds them of the darkness of their pagan condition. I. THEY WERE ONCE ITSELF. "Ye were sometimes darkness." The phrase is very impressive, for it indicates a moral as well as an intellectual darkness. A hard heart is always linked with a blinded understanding. The two act and react upon each other, becoming alternately cause and effect. Men do not care to retain the knowledge of God in their thoughts, and God, in judgment, gives them over to a reprobate mind. The most enlightened natures of the ancient world were thus "darkness" itself. Athens, the eye of Greece, inscribed upon an altar the confession of its ignorance. The phrase, "darkness," suggests three thoughts. 1. There is fear in darkness—the fear of enemies, the fear of death, the fear of undefined agencies. Heathenism was full of fears. Death was a dark and terrible specter. 2. There is discomfort in darkness. Light, its opposite, is the symbol of joy. 3. There is danger in darkness. Enemies use the nights for their deeds of violence. We stumble on a dark night; we fall down precipices; we take a wrong road. How expressive is the term as applied to the heathen! II. THEY ARE SOW "LIGHT IN THE LORD." Conversion has wrought a radical change in the understanding as well as the heart. Believers are now light "in fellowship with the Lord" (1 John 1:3). There is more implied than the flashing into a human mind the knowledge of the truth; there is the renewing of that mind into the love of the truth which it knows. Otherwise the light would torment and not comfort. But believers, thus doubly furnished may well be called "light in the Lord." The light of the sun does not stream down directly upon the world; at least, it comes to the service of men reflected from a thousand objects which receive it upon their surfaces; similarly the world sees the glory of the Sun of righteousness reflected in the millions of saints who are "lights in the Lord." III. THE DUTY OF IN THESE —"WALK AS OF LIGHT." That is, as those in nearest connection with it. 1. As light signifies joy, believers walk in the joy of an assured hope and a perpetual cleansing. "If we walk in the light, as he is in the light, .. the blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7). 2. We walk in the day and therefore should not stumble. "The darkness is past, and the true light now shineth" (1 John 2:8). We ought to keep an eye fixed on the straight path of duty, and avoid the by-paths that lead to darkness and ruin. 3. If we walk in the light, we ought clearly to recognize the fellowship of all travelers to Zion. "If we walk in the light .. we have fellowship one with another." We are going the same way, inspired by the same hopes, meeting the same difficulties, arriving at last at the same home.—T.C. Ephesians 5:9 The fruit of the light. It is shown or seen in all the forms of "goodness and righteousness and truth." The good, the right, the true, are only to be realized through the light that streams from the Sun of righteousness—"the true light" that "now shineth." The apostle says the fruit, not the fruits, of the light—as if to show that it takes all the three colors to make this light. Christianity would be a very imperfect; manifestation of God if a single one of these elements were missing from the true light. I. . It is spoken of elsewhere as a fruit of the Spirit (Galatians 5:22), and therefore is not mere beneficence, for it has its source in religious principle. This excellence, in its various aspects of kindness and generosity, is kindled by the light that illuminates the understanding. II. . The light which communicates a knowledge of righteousness to the mind also infuses a love of righteousness into the affections. This principle has a due sense of Divine obligation, and subjects the believer in every relation of life to the guidance of Divine Law. III. TRUTH. This is a direct emanation of the light. It is religious truth, working ultimately to truth of character in all the genuine forms of Christian life.—T.C. Ephesians 5:10 The experimental test of the Lord’s will. As the ninth verse is a parenthesis, the apostle states that it is by walking as children of light we are in a position to prove "what is well-pleasing unto the Lord." I. THE TRUE OF AS TO RIGHT AND WRONG. The believer is not to discover it in whatever may be well-pleasing to himself, but in what is well-pleasing to the Lord. It is the Lord Jesus Christ who is Lord of the conscience to regulate all our thoughts and all our actions. He has a supreme lordship over our life as well as over our death: "For whether we live we live unto the Lord." He is thus not merely Savior and Example, but Director of his people in all the concerns of religious life. In difficult situations, therefore, the true casuistry of life is to ask—Will this action be well-pleasing to Christ? II. THE TEST OF THIS DIVINE WILL. Believers are enabled, in the clear light in which they walk, to discover the right path. It is through their being transformed by the renewing of their mind that they "prove what is that good, and acceptable, and perfect, will of God"( Romans 12:2). Similarly we learn that "if any man will do his will, he shall know of the doctrine, whether it be of God" (John 7:17). Light admitted into the understanding contributes to win the affections, and, the affections won, open wide the doors for the admission of more light. To know the law you love and to love the law you know is the best condition in which human beings can be. It is the union of clear light in the understanding with perfect purity of heart which distinguishes the kingdom of redemption in its final practical triumph.—T.C. Ephesians 5:11-13 Separation and rebuke the true attitude toward works of darkness. The apostle thus describes the duty of Christians in reference to evil works. I. THE OF THESE WORKS. "Unfruitful works of darkness." They spring out of darkness, they delight in darkness, they lead to darkness eternal. They are not naturally unfruitful, for they are fearfully prolific of result, but, in the light of God they are fruitless, because most unlike to the fruits of light, which are goodness, righteousness, and truth. They have "no fruit unto holiness," with an end of eternal life (Romans 6:22). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ephesians 6:1 Children, obey your parents in the Lord: for this is right. The first duty of children is obedience, and "in the Lord," i.e. in Christ, this duty is confirmed. The ἐνΚυρίῳ qualifies, not "parents," but "obey," and indicates that the element or life which even children lead in fellowship with Christ makes such obedience more easy and more graceful. The duty itself rests on the first principles of morality—"for this is right." It is an obligation that rests on the very nature of things, and cannot change with the spirit of the age; it is in no degree modified by what is called the spirit of independence in children. Ephesians 6:2 Honor thy father and mother (which is the first commandment with a promise). The exhortation, based on natural morality (Ephesians 6:1), is here confirmed from the Decalogue. "Honor" is higher than obedience (Ephesians 6:1); it is the regard due to those who, by Divine appointment, are above us, and to whom our most respectful consideration is due. Father and mother, though not quite on a footing of equality in their relation to each other (Ephesians 5:22), are equal as objects of honor and obedience to their children. It is assumed here that they are Christians; where one was a Christian and not the ether, the duty would be modified. But in these succinct verses the apostle lays down general rules, and does not complicate his exhortations with exceptions. The latter part of the verse contains a special reason for the precept; it is the first commandment with a promise attached. But obviously the apostle meant more than this; for as in ver. I he had affirmed the duty to be one of natural religion, so here he means to add that it is also part of the revealed will of God—it is one of the commandments; but still further, it is the first commandment with a promise. It may, perhaps, be said that this is appealing, not to the higher, but to the lower part of our nature—to our selfishness, not our goodness; but it is not an appeal to one part of our nature to the exclusion of the rest; it is an appeal to our whole nature, for it is a part of our nature to expect that in the end virtue will be rewarded and vice punished. In the case of children it is difficult to look far forward; the rewards and the punishments, to be influential, must be within the ken of vision, as it were; therefore it is quite suitable that, in writing to them, the apostle should lay emphasis on a promise which had its special fulfillment in the life that now is. Ephesians 6:3 That it may be well with thee, and thou mayest live long on the earth. A free rendering (after the manner of the apostle) of the reason annexed to the fifth commandment, "that thy days may be long in the land which the Lord thy God giveth thee." While the Decalogue was an expression of the will of God on matters of moral and indefeasible obligation, it had a local Hebrew element here and there. In the present ease the apostle drops what is specially Hebrew, adapting the promise in spirit to a wider area. The special promise of long life in the land of Canaan is translated into a general promise of prosperity and longevity. As before, we must not suppose that the apostle excludes exceptions. The promise is not for each individual; many good and obedient children do not live long. But the general tendency of obedience to parents is towards the results specified. Where obedience to parents is found, there is usually found along with it temperance, self-control, industry, regular ways of life, and other habits that tend towards prosperity and longevity. In Christian families there is commonly affection, unity, prayer, mutual helpfulness, reliance on God, trust in Christ, and all that makes life sweet and wholesome. The spirit of the promise is realized in such ways, and it may be likewise in special mercies vouchsafed to each family. Ephesians 6:4 And, ye fathers, provoke not your children to wrath. "Fathers" is inclusive of mothers, to whom the practical administration of the household and training of the children so much belong. The first counsel on the subject is negative, and probably has respect to a common pagan habit, against which Christians needed to be put on their guard. Irritation of children was common, through loss of temper and violence in reproving them, through capricious and unsteady treatment and unreasonable commands; but more especially (what is still so common) by the parents being violently angry when the children, inconsiderately, perhaps, disturbed or annoyed them, rather than when they deliberately did wrong. All this the apostle deprecates. But bring them up in the training and admonition of the Lord. The words παιδεία and νουθεσία are not easily defined in this connection; the former is thought to denote the discipline of training, with its appropriate rewards and punishments; the latter, instruction. Both are to be "of the Lord," such as he inspires and approves. Instilling sound principles of life, training to good habits, cautioning and protecting against moral dangers, encouraging prayer, Bible-reading, church-going, sabbath-keeping; taking pains to let them have good associates, and especially dealing with them prayerfully and earnestly, in order that they may accept Christ as their Savior and follow him,—are among the matters included in this counsel. Ephesians 6:5 Bond-servants, obey your masters according to the flesh. There were many slaves in the early Church, but, however unjust their position, the apostle could not but counsel them to obedience, this course being the best for ultimately working out their emancipation. The words of Christ were peculiarly welcome to them "that labor and are heavy laden;" and, as we find from Celsus and others, the early Church was much ridiculed for the large number of uneducated persons in its pale. With fear and trembling. Comp. 1 Corinthians 2:3; Philippians 2:12, from which it will be seen that this expression does not denote slavish dread, but great moral anxiety lest one should fail in duty. It was probably a proverbial expression. In the singleness of your heart, as to Christ. Not with a got-up semblance of obedience, but with inward sincerity, knowing that it is your duty; and even if it be irksome, doing it pleasantly, as though Christ required it, and you were doing it to him. Ephesians 6:6 Not in the spirit of eye-service, as men-pleasers; but as the bond-servants of Christ, doing the will of God from the heart. Exegetical of the last exhortation, with a negative and a positive clause, according to the apostle’s frequent practice (comp. Ephesians 2:8, Ephesians 2:19; Ephesians 3:5; Ephesians 4:14, Ephesians 4:15, Ephesians 4:25, Ephesians 4:28, Ephesians 4:29; Ephesians 5:18, Ephesians 5:27, Ephesians 5:29; Ephesians 6:4). Eye-service and men-pleasing have reference only to what will pass muster in the world; Christians must go deeper, as bound to Christ’s service by the great claim of redemption (1 Corinthians 6:20), and remembering that "man looketh on the outward appearance, but the Lord looketh on the heart" (1 Samuel 16:7). The will of God is our great standard, and our daily prayer is, "Thy will be done on earth, as it is in heaven." In heaven it is done "from the heart." Ephesians 6:7 With good will doing service, as to the Lord, and not to men. Some join the last words of the preceding verse to this clause, "from the heart with good will," etc., on the ground that it is not needed for Ephesians 6:6, for if you do the will of God at all, you must do it from the heart. But one may do the will of God in a sense outwardly and formally, therefore the clause is not superfluous in Ephesians 6:6, whereas, if one does service with good will, one surely does it from the heart, so that the clause would be more superfluous here. Jesus is the Overlord of every earthly lord, and his follower has but to substitute him by faith for his earthly master to enable him to do service with good will. Ephesians 6:8 Knowing that whatsover good thing each man shall have done, the same shall he receive from the Lord, whether he be bond or free. The hope of reward is brought in to supplement the more disinterested motive, such addition being specially useful in the case of slaves (as of children, Ephesians 6:2, Ephesians 6:3). For the slave the hope of reward is future—it is at the Lord’s coming that he will have his reward. Ephesians 6:9 And, ye masters, do the same things to them, forbearing threatening. Act correspondingly toward your slaves, as if the eye of Christ were on you, which indeed it is; if you are ever tempted to grind them down, or defraud, or scold unreasonably and make their life bitter, remember that there is a Master above you, into whose ears their cry will come. If they are to do service to you as to the Lord, you are to require service of them as if you were the Lord. Therefore forbear threatening; influence them by love more than by fear. Knowing that both their and your Master is in heaven; and there is no respect of persons with him. Both of you stand in the same relation to the great Lord, who is in heaven and over all (comp. Ephesians 1:20, Ephesians 1:21). Your being higher in earthly station than they will not procure for you any indulgence or consideration. You will be judged simply and solely according to your deeds. Your responsibility to the Judge and your obligations to the Savior alike bind you to just and merciful treatment. If such principles were applicable to the relations of enforced labor, they are certainly not less so to the relations of labor when free. Ephesians 6:10-20 THE WARFARE. Ephesians 6:10 Finally. The apostle has now reached his last passage, and by this word quickens the attention of his readers and prepares them for a counsel eminently weighty in itself, and gathering up the pith and marrow, as it were, of what goes before. "My brethren," A.V., is rejected by R.V, and most modern commentators, for lack of external evidence. We note, however, that, whereas in the preceding verses he had distributed the Ephesians into groups, giving an appropriate counsel to each, he now brings them again together, and has a concluding counsel for them all. Be strong in the Lord, and in the power of his might. Compare with Ephesians 3:16, where the heavenly provision for obtaining strength is specified, and with Ephesians 4:30, where we are cautioned against a course that will fritter away that provision. The ever-recurring formula, "in the Lord," indicates the relation to Christ in which alone the strength can be experienced. The might is Christ’s, but by faith it becomes our strength. As the steam-engine genders the dynamic force, which belts and wheels communicate to the inert machinery of the factory, so Christ is the source of that spiritual strength which through faith is communicated to all his people. To be strong is our duty; to be weak is our sin. Strong trust, strong courage, strong endurance, strong hope. strong love, may all be had from him, if only our fellowship with him be maintained in uninterrupted vigor. Ephesians 6:11 Put on the entire amour of God. Chained to a soldier, the apostle’s mind would go forth naturally to the subject of amour and warfare. Put on amour, for life is a battle-field; not a scene of soft enjoyment and ease, but of hard conflict, with foes within and without; put on the amour of God, provided by him for your protection and for aggression too, for it is good, well-adapted for your use,—God has thought of you, and has sent his amour for you; put on the whole amour of God, for each part of you needs to be protected, and you need suitable weapons for assailing all your foes. That ye may be able to stand against the wiles of the devil. Our chief enemy does not engage us in open warfare, but deals in wiles and stratagems, which need to be watched against and prepared for with peculiar care. Ephesians 6:12 For we wrestle not against flesh and blood. Our conflict is not with men, here denoted by "flesh and blood," which is usually a symbol of weakness, therefore denoting that our opponents are not weak mortals, but powers of a far more formidable order. But against the principalities, against the powers. The same words as in Ephesians 1:21; therefore the definite article is prefixed, as denoting what we are already familiar with: for though all of these, evil as well as good, have been put under Christ the Head, they have not been put under the members, but the evil among them are warring against these members with all the greater ferocity that they cannot assail the Head. Against the world-rulers of this [state of] darkness (comp. Ephesians 2:2). "World-rulers" denotes the extent of the dominion of these invisible foes—the term is applied only to the rulers of the most widely extended tracts; there is no part of the globe to which their influence does not extend, and where their dark rule does not show itself (comp. Luke 4:6). "This darkness" expressively denotes the element and the results of their rule. Observe contrast with Christ’s servants, who are children of light, equivalent to order, knowledge, purity, joy, peace, etc.; while the element of the devil and his servants is darkness, equivalent to confusion, ignorance, crime, terror, strife, and all misery. Against the spiritual hosts of wickedness in the heavenly places. The natural meaning, though questioned by some, is, either that these hosts of wickedness have their residence in heavenly places, or, that these places are the scene of our conflict with them. The latter seems more agreeable to the context, for "in heavenly places" does not denote a geographical locality here any more than in Ephesians 1:3 and Ephesians 2:6. When it is said that "we have been seated with Christ in heavenly places," the allusion is to the spiritual experience of his people; in spirit they are at the gate of heaven, where their hearts are full of heavenly thoughts and feelings; the statement now before us is that, even in such places, amid their most fervent experiences or their most sublime services, they are subject to the attacks of the spirits of wickedness. Ephesians 6:13 Wherefore take up the entire amour of God, that ye may be able to withstand in the evil day. Some have tried to affix a specific time to the "evil day" of the apostle, as if it were one or other of the days specified in the Apocalypse; but more probably it is a general phrase, like "the day of adversity," or "the day of battle," indicating a day that comes often. In fact, any day when the evil one comes upon us in force is the evil day, and our ignorance of the time when such assault may be made is what makes it so necessary for us to be watchful. And having done all, to stand. "Having done fully," or "completed," is the literal import of κατεργασάμενοι, having reference, not only to the preparation for the battle, but to the fighting too. The command to be "strong in the Lord" is fitly associated with our "having done all," because leaning on almighty strength implies the effort to put forth strength by our own instrumentality; when God’s strength comes to us it constrains us "to do all" that can be done by us or through us (comp. Psalms 144:1; Philippians 2:12, Philippians 2:13). We are not called to do merely as well as our neighbors; nor even to do well on the whole, but to do all—to leave nothing undone that can contribute to the success of the battle; then we shall be able to stand, or stand firm. Ephesians 6:14 Stand therefore, having girt about your loins with truth. The "stand" in Ephesians 6:13 denotes the end of the conflict; this "stand" is at the beginning. Obviously there must be a firm stand at the beginning if there is to be at the end. In order to this, we must fasten the girdle round our loins—viz, truth, here used in a comprehensive sense, denoting honesty; sincerity of profession in opposition to all sham, levity, hypocrisy; and likewise the element of "truth in Jesus" (Ephesians 5:21), the substance of the gospel revelation. We are to gird ourselves in truth, ἐνἀληθείᾳ, establishing ourselves in that element, wrapping it round us; ἐνἀληθείᾳ, literally, "girded in truth." And having put on the breastplate of righteousness. Comp. Ephesians 5:24, for at least one element of the righteousness—righteousness wrought in us by the Holy Ghost after the image of Christ. But a more comprehensive use of the term is not excluded—the whole righteousness that we derive from Christ—righteousness imputed and righteousness infused. Ephesians 6:15 And having shod your feet with the preparation of the gospel of peace. The metaphor becomes somewhat difficult to follow; the feet have to be shod or armed as with military sandals, and the sandal is the ἑτοιμασία, or preparedness of, or caused by, the gospel of peace. The idea seems to be that the mind is to be steadied, kept from fear and flutter, by means of the good news of peace—the good news that we are at peace with God; and "if God be for us, who can be against us?" The Roman sandal was furnished with nails that gripped the ground firmly, even when it was sloping or slippery; so the good news of peace keeps us upright and firm. Ephesians 6:16 Withal taking up the shield of faith. The θυξεός was a large oblong shield covering a great part of the body, not the ἀσπίς, smaller and more round. Faith, in its widest sense, constitutes this shield—faith in God as our Father, in Christ as our Redeemer, in the Spirit as our Sanctifier and Strengthener—faith in all the promises, and especially such promises as we find in Revelation 2. and 3. "to him that overcometh" (comp. promise to Ephesus, Revelation 2:7) Wherewith ye shall be able to quench all the fiery darts of the evil one. "Fiery darts" were weapons tipped with inflammable materials, firebrands, curiously constructed, adapted to set on fire. Metaphorically, considerations darted into the mind inflaming lust, pride, revenge, or ether evil feelings, emanations from the great tempter, the evil one. That such considerations sometimes start up suddenly in the mind, against the deliberate desire, sometimes even in the middle of holy exercises, is the painful experience of every Christian, and must make him thankful for the shield on which they are quenched. An act of faith on Christ, placing the soul consciously in his presence, recalling his atoning love and grace, and the promises of the Spirit, will extinguish these fiery temptations. Ephesians 6:17 And take the helmet of salvation. This is the head-covering (comp. Psalms 140:7). In 1 Thessalonians 5:8 we read, "putting on for an helmet the hope of salvation." The glorious truth that we are saved (comp. Ephesians 2:5, Ephesians 2:8) appropriated, rested on, rejoiced in, will protect even so vital a part as the head, will keep us from intellectual surrender and rationalistic doubt. And the sword of the Spirit, which is the Word of God. The sword supplied by the Spirit, the Word being inspired by him, and employed by the Spirit; for he enlightens us to know it, applies it to us, and teaches us to use it both defensively and offensively. Our Lord in his conflict with Satan, and also with the scribes and Pharisees, has taught us how this weapon is to be used, and with what wonderful effect. Paul, too, reasoning from the Scriptures and proving from them "that this Jesus whom I preach unto you is the Christ," or (going back to the Old Testament) the author of the hundred and nineteenth psalm, showing us how the soul is to be fed, quickened, strengthened and comforted out of God’s Law, indicates the manifold use of the sword, and shows how earnestly we should study and practice this sword exercise, for our own good and the good of others. Ephesians 6:18 With all prayer and supplication praying. The metaphor of armor is now dropped, but not the idea of the conflict, for what is now insisted on is of the most vital importance for successful warfare. Though prayer is virtually comprehended in most of the previous exhortations, it is now specifically enjoined, and in a great variety of ways; "all prayer and supplication," equivalent to every form of it, e.g. ejaculatory, secret, spoken, domestic, social, congregational. At all seasons. No period of life should be without it—youth, middle life, old age, all demand it; no condition of life—adversity, prosperity, sunshine, desolation, under sore temptation, under important duty, under heavy trial, under all the changing circumstances of life, personal, social, Christian. See the hymn— "Go, when the morning shineth; Go, when the noon is bright; Go, when the day declineth; Go, in the hush of night." In the Spirit; for true prayer is spiritual, and it is not true prayer unless by the Holy Spirit the heart is filled with heavenward longings and aspirations, changing our prayer from cold form to heartfelt realities. The ordinary habit of the soul should be prayerful, realizing the presence of God and looking for his grace and guidance. And watching thereunto; that is, "towards" spirituality, against formality, as also against forgetfulness and neglect of prayer. Perhaps also the idea of watching for the answer is involved, as you wait for an answer when you have dispatched a letter. In all perseverance; this being very specially needed to make prayer triumphant, as in the case of the Syro-phoenician mother, or in that of Monica, mother of Augustine, and many more. And prayer for all saints; this being one of the great objects for which saints are gathered into the "one body" the Church, that they may be upheld and carried on, in warfare and in work, by mutual prayer, kept from slips and infirmities, and from deadly sins, and enabled one and all to "walk worthy of the vocation wherewith they are called." Ephesians 6:19 And for me. Mark the un-priestly idea; so far from Paul having a store of grace for all the Galatians, he needed their prayers that, out of the one living store, the needful grace might be given to him. That utterance may be given to me, in the opening of my mouth, to make known with boldness the mystery of the gospel. With all his practice in preaching, he felt that every instance of right utterance was a gift—"may be given to me;" especially when great matters were involved—"in the opening of my mouth." To open the mouth denotes an authoritative act of teaching (comp. Matthew 5:2); on such occasions he especially desired boldness, not stormy vehemence, but earnestness, fearlessness in making known the destination of the gospel, once secret, now designed for all (comp. Ephesians 2:1-22.). Boldness was needed because the message was so hateful to some and so contemptible to others. Ephesians 6:20 For which I am an ambassador in chains. Thereby not only physically helpless, but in danger of being subdued into tameness, the ordinary effect of captivity, and thus reduced to a spirit not befitting the bearer of a great message from the King of kings. That in it—i.e., in the matter of it, of the gospel—I may speak boldly, as I ought to speak. Ephesians 6:21, Ephesians 6:22 MISSION OF . Ephesians 6:21 But that ye also may know my affairs, how I do. Having referred to his captivity, he thought it natural for the Ephesians to desire more information about him, how he did or fared in his captivity. Tychicus, the beloved brother and faithful minister in the Lord. Nothing more is known of him than that (with Trophimus) he was a man of Asia (Acts 20:4), who accompanied Paul when traveling from Macedonia to Asia, and was sent by him to various Churches (Colossians 4:7; 2 Timothy 4:12; Titus 3:12). The two qualities by which he is noted, lovableness and fidelity, have not only served to embalm his name, but show that he had much of Paul’s own character. Shall make known to you all things. Ephesians 6:22 Whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts. This serves to explain the absence of personal remembrances, allusions, and messages in the Epistle. Tychicus, who had his full confidence, would tell them all by word of mouth. The concluding words show that it was not to gratify any mere personal feeling that Paul directed Tychicus to make this communication; but knowing how much they felt for him, he believed it would be a comfort to hear how he fared. To pagans the idea of captivity was always dolorous and dreadful; it was well for them to learn how Christians could glory in tribulations (Romans 5:3). Tychicus, the beloved brother, was evidently well fitted to apply to the Ephesians this comforting view of his state. Ephesians 6:23, Ephesians 6:24 CLOSING . Ephesians 6:23 Peace be to the brethren. There is a double invocation of blessing—to the brethren, and to all that love the Lord. "The brethren" must mean the members of the Church addressed, with special reference to the amalgamation in one body of Jews and Gentiles, or to the one family (Ephesians 3:15) in which they were brethren, Peace is the echo of Eph 1:2, and denotes the apostle’s desire for the continuance among them of the peace with God to which they had been admitted, as well as the prevalence of peace in every sense of the word. And love with faith. "Love" in the widest sense (Ephesians 3:17, Ephesians 3:19)—the love of Christ to them, their love to Christ, and their love to one another; and love is coupled with faith, because faith is the companion of love, they are in the closest relation to each other. Faith in Christ receives him as he is offered, in all his love and goodness; it sees his loving face, and is changed into the same image. From God the Father and the Lord Jesus Christ (comp. Ephesians 1:2). Ephesians 6:24 Grace he with all them that love our Lord Jesus Christ in incorruptibility. As grace was the first word, so it is the last (comp. Ephesians 1:2), not as denoting anything essentially different from the blessings invoked in the preceding verse, but for variety, and in order that the favorite word may be, both here and before, in the place of prominence. The expression is peculiar—love the Lord Jesus Christ ἐνἀκαθαρσίᾳ. The word denotes, especially in Paul’s usage, what is unfading and- permanent. The love that marks genuine Christians is not a passing gleam, like the morning cloud and the early dew, but an abiding emotion. Nowhere can we have a more vivid idea of this incorruptible love than in the closing verses of Rom 8:1-39., "I am persuaded that neither death nor life," etc. Ephesians 6:1-4 Duties of children and parents. It must have been an interesting day in the Church of Ephesus when it was known that a pastoral letter would be read in the public assembly from the beloved and venerable apostle whose labors had been attended with such a blessing. Whether the meeting was held in early morning or late in the evening, every effort would be made by every Christian to be present, and even as they were walking towards the place of meeting, a certain briskness of manner and eagerness of expression would show that something beyond the common was in expectation. Those who had to pass the great temple of Diana would cast no lingering look behind, nor think of the contrast between that magnificent shrine of idolatry and the very humble building where the true God was worshipped, by whom all things were made. Even the children would not linger to peep at the gorgeous glory of the temple, for their parents would have told them that at their meeting a letter was going to be read from the great apostle, now unable to come to them because wicked men had imprisoned him, but still remembering them all, as his letter would show. Remembering the interest which, like his Master, the apostle had taken in the young, it would be an interesting question whether the letter to be read would not contain some passage for them, and, if it did, what would be its tenor? Perhaps the most attentive of them would be beginning to feel weary as five-sixths of the letter was read, but no word yet for them. But at last the message comes; and when it comes it appears that it is not only about them, but addressed to them; the apostle looks them full in the face, and says, "Children." And when the children’s morsel is brought out, it is perhaps not quite what they expected. It is not a sugared morsel, nor is it particularly affectionate in its terms. It is not a nice little story or a poetical allegory, carrying them to the realms of dreamland; it is just a simple, practical requirements" Children, obey your parents in the Lord." Possibly even the older hearers were rather surprised, and certainly there are many now who would have expected a more spiritual counsel. They would have expected him to say something to the children about Jesus, or about prayer, or about trying to teach the heathen around them; hut he speaks on none of these things. He probably counted that, if the children were right with their parents, other things would follow; if they obeyed their parents, and their parents brought them up in the nurture and admonition of the Lord, God’s blessing would rest on their efforts and all would be well. But if the apostle did not speak to children in the modern fashion, it is all the more important to notice and ponder the message which he actually gives them. I. DUTY OF . 1. To obey. 2. To honor their parents. The reasons are— (1) it is right; (2) it is a commandment; (3) it is the first of the commandments with a promise; (4) that promise gives expectation of long life and prosperity. In one of the best books of the early Church, written by one of its greatest men—’The Confessions’ of St. Augustine—there is a chapter in which he humbly confesses his disobedience as a boy, in neglecting his lessons, and going to see games and sights in opposition to the wishes of his parents. Long after, when he came to be a Christian, the thought haunted and distressed him until, confessing it, and laying it on Jesus, he obtained the mercy and forgiveness of God. Long life among the Jews was a token of the Divine favor, and it seems to have been an emblem of the life to come. We need not count in all cases on a literal fulfillment of the Jewish promise; but we may rest assured that a spirit of honor to our parents tends to make our earthly lot better and brighter, and will have some recognition likewise in the life that is to come. II. DUTY OF PARENTS. 1. Negatively. Not to provoke or irritate their children. But: 2. Positively, to bring them up in the nurture and admonition of the Lord. In the Old Testament, Samuel, and in the New Testament, Timothy, are samples of children so brought up. The Lord’s command is, "Bring up this child for me, and I will pay thee thy wages." What infinitely precious results depend on the execution of these two precepts! Every well-trained Christian household is a nursery of all that tends to bless the world; while disorderly and unchristian families are hotbeds of vice and evil. The prayer of the hundred and forty-fourth psalm is never out of date: "That our sons may be as plants grown up in their youth; our daughters as cornerstones, polished after the similitude of a palace.... Happy is that people that is in such a case; yea, happy is that people whose God is the Lord." Ephesians 6:5-9 Duties of servants and masters. I. DUTY OF . Recognized as constituent members of the Church, and, however little esteemed by man, as greatly regarded by God. In Christ all are brethren, for all are brothers of Christ, therefore of one another. 1. The duty of servants is obedience. Qualities of the obedience. (1) With fear and trembling (see Exposition); (2) in singleness of heart; (3) as unto Christ and not to men; (4) not with eye-service, but as servants of Christ; (5) doing the will of God from the heart; (6) with good will. 2. The reward of good service. Whatsoever good you do, you shall receive of the Lord; he will repay you. We are apt to be jealous of this doctrine. It seems to undermine free grace. But no; salvation is wholly of grace; but one feature of grace is that, when you receive it and act on it, it begets, as it were, another gift of grace. If by grace the servant obey in the Lord, a further act of grace will follow; the obedience rendered will be rewarded and blessed. Better this surely than any amount of earthly reward! "God is not unrighteous to forget" the faithful work of those who remember him above all other. II. DUTY OF MASTERS. (1) Do the same things to them, observe their rights and do as you would be done by; (2) forbear threatening. Reasons for this. (a) You have a Master also, One in heaven, who oversees all you do; (b) there is no respect of persons with him. One of the great problems of the day is how to impregnate the relations of master and servant with the Christian spirit, and carry into effect the aim of such passages as this. We do not refer particularly to domestic service, for a servant, by entering a house, becomes in a sense a member of the family, and is thereby bound to fall in with the family order. The difficulty lies mainly with the case of large bodies of men working under a single employer. The problem is too intricate to be discussed here. But both masters and men need to beware of offending Christ by a bitter and unreasonable spirit. Occasions for glorifying God by the manifestation of a noble Christian spirit may become occasions for letting out the selfishness of the carnal heart. Yet, complicated though the question is, it is probable that the true solution would be reached by all Christian men if the spirit of this text were carried out, if both masters and men tried to do all as to the Lord and not to men, and to esteem his approval the very highest reward to which they could look. Ephesians 6:10-20 The Christian warfare. Even in common parlance we speak of "the battle of life." Even for ordinary purposes we have to fight against indolence, evil lusts, dishonest tendencies, and many other things in ourselves; and against opposition, ill treatment, temptation on the part of others, and the depressing effects of trial and disappointment. All hard work -is a fight; we have to fight against the sense of monotony, against the feeling of weariness, against the longing for ease; and when we are sick, or feeble, or depressed, it is often hard to hold on the straight path of hard duty and turn away from the allurements of pleasure. The ring of the hammer, the blow of the shuttle, the housewife’s active step from dawn to dewy eve, often tell of battles and victories in quiet spheres, that without the eclat have much more real glory than ordinary wars. But much more is the Christian life a battle. The chief enemies here are unseen. It is impossible to pursue an aimless, careless life and be a Christian. "If any man will come after me," said Christ, "let him deny himself, and take up his cross and follow me." Not only to be a Christian, but such a Christian as this Epistle delineates; to walk worthy of the vocation with which we are called; to be ever reaching forth toward the measure of the stature of the fullness of Christ; to be growing up into Christ toward that condition in which we shall be without spot or wrinkle or any such thing; to be advancing thus in spite of hosts of spiritual foes, working- unseen, sapping and mining, our Christian life, trying to entangle and enslave us in every way;—this can be no easy task; it is a veritable battle, demanding constant vigilance and incessant care. It may seem strange that we should be exposed to such enemies. Is not our blessed Lord exalted far above all principality and power and every name that is named, not only in this world, but also in that which is to come? Has he not spoiled principalities and powers, making a show of them openly? Is he not Head overall things to his Church? Why, then, does he not crush all her foes? Doubtless because he has purposes of discipline to carry out in connection with these enemies, because, while he is willing to fight in and through his people, he does not see it right to crush his foes without their instrumentality; in this way habits of vigilance and prayer and activity must be kept up by them; but all the greater will be their joy when at last the victory is gained, and they get the reward of "him that overcometh." In the Middle Ages, certain coarse means were employed to arrest attention to the formidable foes that beset the Christian soldier. Frescoes were painted on the walls of churches and other ecclesiastical buildings, representing souls which were sometimes seen coming out of dying bodies, while angels on the one side, and devils on the other, were striving to get them. The devils were grotesque, hideous, revolting monsters, more absurd than terrible. It was the way of that age to embody truths which in our material age are apt to be thought as ridiculous as the demons of the Italian frescoes. But there are spirits of evil hovering about us, trying to obscure and pervert the truth, to blind us to the fruits of sin, to dazzle our eyes with the glory of earth, to entangle us in subtle temptations, to fill our minds with doubts and fears and evil forebodings, luring us to the edge of the precipice, and ready, if they should get their way, to burst into their bitter scornful laugh, as they behold us, through their wiles, weltering in the gulf of despair. Let us observe: 1. The true Source of strength: "In the Lord" (Ephesians 6:10). 2. The true amour to seek. "The whole amour of God" (Ephesians 6:11). 3. The true enemies to be overcome. (Ephesians 6:11,Ephesians 6:12.) "The wiles of the devil," and other unseen spiritual foes. 4. The true employment and attitude of the Christian warrior: "Withstand... and stand" (Ephesians 6:13). 5. The various pieces of the amour, and their use. (Ephesians 6:14-18.) "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" An army consists of men who not only have amour, but have been trained to use it. An unarmed army can only be food for the enemy’s artillery, material for a dreadful massacre. Let professing Christians see that they are armed, and that they are making a good use of their amour. Nature cries out for an easy lithe, for a truce with the world, the devil, and the flesh. In this sense our motto must be war, not peace; for in this sense Christ came, not to send peace on earth, but a sword. Ephesians 6:18-20 "Praying always." Here is a part of the Christian’s amour which had nothing corresponding to it in the panoply of the Roman soldier. Prayer comes in without any figure. We are taught that, even when every spiritual weapon is prepared and directed against the spiritual foe, all is in vain without a direct appeal to God. When Jacob, looking for an attack by Esau, had completed his arrangements of his family and flocks, the most important part of his preparations remained—another warfare had to be carried on, he must wrestle with the angel for his blessing. So in the Christian conflict, even when the loins are girt with truth, the heart protected by the breastplate of righteousness, the feet shod with peace, the head crowned with the helmet of salvation, the person protected by the shield of faith, and when the hands are grasping and wielding the sword of the Spirit, there is another duty which is quite indispensable—prayer: "Praying always with all prayer," etc. This is in accordance with the whole tenor of the Bible: Enoch, walking with God; Abraham, interceding for Sodom; Moses, pleading on the mountain; Elijah, praying for rain; David, Hezekiah, Daniel, Simeon, Anna, our blessed Lord in Gethsemane,—all show us that fighting men ought always to pray and not to faint. The soul is thus strengthened and encouraged; it reaches the promises and rests on them; it feels that God is with it; "They that wait on the Lord renew their strength; they mount up with wings as eagles; they run, and are not weary; they walk, and are not faint? The prayer required is marked by six features. 1. Manifold. With all prayer and supplication; all kinds—secret, ejaculatory, domestic, social, public. 2. Incessant. At all seasons: (1) at all times or periods of life, youth, manhood, age; (2) in connection with every employment, recreation, trial, mercy, undertaking, both great and small; (3) as a constant habit of the spirit, thinking on God, depending on him, working for him. 3. Spiritual. "In the Spirit"—in dependence on his aid and inspiring power, in opposition to the mere form or rhyming of "pater nosters." 4. Watchful. (See Exposition.) 5. Persevering (see Exposition). 6. Comprehensive. "For all saints," and especially for God’s servants in the gospel, the men who are bearing the burden and heat of the battle. Men may ridicule prayer; they may scoff at a praying man, a praying family, a praying nation; but the spectacle is really sublime. When Pere Hyacinthe, lecturing on the public immorality of his country, made the aisles of Notre Dame ring with his eloquence, he did not find cause to scoff at prayer. He said that it moved him to find England and the United States not ashamed to pray in the time of calamity, and to give thanks in the hour of deliverance. God, after all, is the Ruler among the nations, and his rule of good will stand true. "Them that honor me I will honor, but they that despise me shall be lightly esteemed." Ephesians 6:21, Ephesians 6:22 Tychicus. Many honorable men in the Bible have short biographies, but they are very expressive, Nothing else is known of Tychicus except that he was a man of Asia. But we see here that: 1. He devoted himself to the service of Christ (Ephesians 6:21). 2. He was faithful in that service. 3. He was the fellow-laborer of other devoted men. 4. By his loving spirit he secured their love. 5. He was sympathetic, friendly, tender-hearted, suitable to be employed on a mission of comfort (Ephesians 6:22). 6. His memory continues embalmed and fragrant for these two qualities—fidelity to his master, and kindly sympathy for his brother men. His short biography is full of instruction for the servants of Christ. He was unselfish, unworldly, unambitious; it were a blessing for the Church if the rank-and-file of its undistinguished ministers and other workers were like him. After all, few inscriptions on a tombstone would be more to be desired by the minister of Christ than this: "He served his Master and he loved his brethren." Ephesians 6:23, Ephesians 6:24 The benediction. The last drops of the Epistle are of the dew of heaven. I. THE FOR THE . 1. Its substance. (1) Peace. (2) Love. (3) Faith. 2. Its source. "God the Father and the Lord Jesus Christ." II. THE FOR THE WHOLE CHURCH. Grace, sum and substance of the Epistle—"the Epistle of grace." With that he began, with that he ends. But the word is much richer after the exposition of the Epistle. It has been connected with two eternities, past and future. And with the infinity of the three-one God, Father, Son, and Holy Ghost, the soul of the reader has been exercised and expanded to its utmost stretch, in trying to comprehend it; but it is incomprehensible. And now, with all this added fullness of meaning, it falls on the head of all that love the Lord Jesus in incorruptibility. This treasure, multiplied, deepened, lengthened, heightened to infinity, I invoke on you, says the apostle, in the Name of God. Blessed privilege of the minister who can do so. Deep responsibility of the people to whom it is done. Great importance of the closing benediction in public service; tendency to think of it as a mere closing form. It contains the very essence of all blessing. Let it be received reverently, pondered seriously, accepted joyously. BY T. Ephesians 6:1-3 The duties of children to parents. There is a beautiful and appropriate simplicity in the counsel here addressed to children. Their duties are founded in nature. They derive their being from their parents; they are fed by them; they are trained by them for the duties of life. I. THEIR DUTY IS SUMMED UP IN THE ONE WORD "." But it includes four important elements. 1. Love. This is an instinctive feeling, but it is not the less a commanded duty, for it is the spring of all hearty obedience. It makes obedience easy. Yet we are not to love our parents more than the Lord; we are rather to love them in the Lord. 2. Honor. This is only another form of obedience: "Honor thy father and thy mother." Children are never to set light by their parents (Deuteronomy 27:17); "A son honoureth his father" (Ma Ephesians 1:6); "Thou shalt rise up before the hoary head, and honor the face of the old man" (Leviticus 19:32). God has, indeed, given his own honor to parents. We may not always be called to obey them, but we are always to honor them. "Hearken unto thy father that begat thee, and despise not thy mother when she is old" (Proverbs 23:22). This honor is allied to reverence: "We have had fathers of our flesh who corrected us, and we gave them reverence" (Hebrews 12:9). 3. Gratitude. It is our duty to requite our parents (1 Timothy 5:4), and our Lord implies that we are to do them good (Matthew 15:4). We ought to remember their love, their care, their concern for us. Joseph provided for his father Jacob in old age, and the women said to Naomi of Boaz, "He shall be unto thee a restorer of thy life, and a nourisher of thine old age." 4. Subjection. "Children, obey your parents in all things;" that is, in all things falling within the sphere of a parent’s authority. If parents command their children to steal, or lie, or commit idolatry, they are not to be obeyed. They are to be obeyed "in the Lord." There are several reasons to make obedience natural. (1) Parents know more than their children; therefore "a wise son heareth his father’s instruction" (Proverbs 13:1). The child must take much of his knowledge for granted on the mere authority of his father. (2) The habit of obedience is good as a discipline. It is even good for the health of a child, as a desultory and dawdling obedience breaks its temper and injures its health. (3) Children are not able to guide themselves; for "folly is bound up in the heart of a child" (Proverbs 22:15). (4) Society is benefited by the due subordination of family life. II. THE REASON OF IN THIS PASSAGE IS SIMPLY "FOR THIS IS RIGHT." It is right (1) according to the light of nature; (2) according to the Law of God. "It is well-pleasing unto the Lord (Colossians 3:20). It is embodied in the Decalogue, and holds the first place among the duties of the second table, and "is the first commandment with promise"—the promise of a long life. This implies (1) that the fifth commandment is still binding on the Christians of this dispensation; (2) that long life is to be desired; (3) that disobedience to parents tends to shorten life. There may be undutiful children who live to old age, and dutiful children who die young, but the promise abides in its general purpose. It is like the saying, "The hand of the diligent maketh rich," yet diligent persons have felt the bitterness of poverty. Children are therefore justified in having regard firstly to the command of God, and then to the recompense of the reward.—T.C. Ephesians 6:4 Duties of parents. They are here summarily expressed, first in a negative and then in a positive form. I. THERE MUST BE . "Train up a child in the way he should go." Parents must not suffer them to grow up without instruction, as Rousseau suggested, because not to teach religion is to teach impiety and infidelity; not to teach truth is to teach error. 1. In what principles? (1) In the principles of the Divine Word, which are able to make the youngest "wise unto salvation" (2 Timothy 3:15). "Desire the sincere milk of the Word, that ye may grow thereby" (1 Peter 2:2). This is counsel for babes. (2) Teach them they are sinners. (3) Lead them to Christ as the Savior, and pray that the Lord may place his hands of power and blessing upon the little ones, as he did when on earth. (4) Train them in habits of piety, church-going, and religious action. 2. In what manner? (1) Early, like Timothy; (2) gradually (Deuteronomy 6:6-9); (3) patiently (Deuteronomy 6:20-23); (4) lovingly; (5) by example—your own example, and Scripture examples; (6) prayerfully. II. THERE MUST BE . 1. Children soon manifest a corrupt and selfish nature, for folly is bound up in their hearts; therefore they need correction (Hebrews 12:9). 2. Parents must isolate them by their personal authority from evil or evil companions or temptations to evil. 3. Parents must use discipline with due discretion; they must not "provoke their children to wrath, lest they be discouraged" (1) by unreasonable commands; (2) by undue severity; (3) by exhibitions of anger. III. OR MOTIVES TO THE OF DUTY. 1. The promise: "Train up a child in the way he should go, and when he is old he will not depart from it" (Proverbs 22:3). 2. We shall have the interests of eternity secured early in life. 3. We shall thus restrain them from many follies and sinful habits which would otherwise be the burden and curse of their after life. 4. We shall be promoting our own happiness and comfort in old age. 5. We shall be shaping the destinies of future generations.—T.C. Ephesians 6:5-8 Duties of servants. It is interesting to reflect that the New Testament devotes more space to the instruction of servants than to the instruction of either parents or children, husbands or wives. The servants, or rather slaves, were a large and interesting class in the cities of Asia Minor, often greatly more numerous than freemen, and very many of them had embraced the gospel with great heartiness. There were obvious reasons for a studious minuteness in the counsels given to such a class. I. THEIR DUTY IS SUMMED UP IN THE SINGLE WORD "." Christianity does not rudely strike at existing relations in life, but seeks to improve and sanctify them. In its appeals to slaves as well as to masters, it sowed the seed-corn, small as a grain of mustard seed, which grew into a harvest of emancipation in the ages which were to see the full power of the gospel. Obedience was therefore the duty of slaves, or servants, "in all things" (Colossians 3:22), that is, in all things included within the sphere of a master’s rightful authority, not contrary to the Law of God, or the gospel of Christ, or the dictates of conscience. It is set forth first in a negative, then in a positive form. 1. Negatively. "Not with eye-service, as men-pleasers." This word is coined by the apostle for the occasion. Eye-service is either work done only to please the eye, but which cannot bear to be tested, or it may be good work done only when the master’s eye is upon the worker. This was a vice peculiar to slavery. But it enters into all forms of service. Dishonest work is to be avoided quite as much as dishonest words. An acted lie is as dishonorable as a spoken one. There must be no mere perfunctory discharge of human duties. 2. Positively. (1) "With fear and trembling." Not from regard to the lash of the master, but with an anxious and tremulous desire to do our duty thoroughly. Obedience is to be yielded "with all fear" (1 Peter 2:18), that is, with the fear of incurring the just rebukes of their masters, and "as fearing God" (Colossians 3:22). (2) "In singleness of heart, as unto Christ." In simplicity and sincerity of spirit, without dissimulation or hypocrisy. There is a great temptation to duplicity in those subjected to another’s will, especially if the service is irksome or unreasonable. Let there be a single desire to do your duty. (3) "With good-will doing service," not grudgingly, or murmuringly, or by constraint, but with cheerfulness and alacrity, "seeking to please them well in all things," that they may obtain their good will (Titus 2:9). II. THE MOTIVES TO SUCH . 1. The command of God here addressed to all servants. 2. The Lord’s mastership, for they are "the servants of Christ," and are "doing service as to the Lord, and not to men." Here is the constraining force of the Lord’s love. How this motive sweetens, sanctifies, ennobles work! The work is done, not for wages, not by constraint, but "unto the Lord," and therefore becomes part of our worship. It is thus that the Lord has married the work of earth to the worship of heaven. 3. The rewards of this service: "Knowing that whatsoever good thing any man doeth, the same shall he receive,.., whether he be bond or free." Whatever disappointment may mix itself with the service of men, the Lord will have a rich reward in store for the faithful worker. He is not unrighteous to forget your labor of love, for "of the Lord ye shall receive the reward of the inheritance" (Colossians 3:24). 4. The honor of the gospel. His Name and his doctrine will be blasphemed by a contrary spirit (1 Timothy 6:1; Titus 2:10). 5. The example of Christ himself. He "took upon him the form of a servant;" for "he came not to be ministered unto, but to minister." He always did the things which pleased God, and has set us an example that we should follow in his steps.—T.C. Ephesians 6:9 The duties of masters. They needed to be instructed as well as their servants; for they had irresponsible power in their hands, and might be led to use it severely or cruelly. I. THEIR DUTIES WERE . They were "to do the same things unto them"—not the same duties as servants were bound to do, but after the same manner, in obedience to God’s command, with the same singleness of heart, and with the same heartiness and good will. They were to give their servants what "was just and equal." They were to treat them with justice and equity, with a full recognition of their rights. The apostle, however, demands something more than just treatment; masters are to forbear the threatening which was a too familiar feature of slavery. They are not to rule them with rigor or harshness, or even with displays of temper, but with gentleness, moderation, and kindness. II. THE TO ENFORCE THE DUTIES OF MASTERS, "Your Master also is in heaven; neither is there respect of persons with him?" He is the, Judge of master and servant alike, and will not respect either of them on account of their station in life, but will reward them justly according to their works. Both masters and servants, therefore, ought to have an eye to the presence of their great Master in heaven, ought to seek his glory, and pray for his assistance and acceptance.—T.C. Ephesians 6:10 The secret of spiritual strength. This strength is needed under all the burdens, in all the conflicts and temptations of life, beneath its sorrows and its cares—strength of heart, strength of purpose, strength of will. I. "BE STRONG." This is a strange command, just as strange as it would be for a physician to say to a weak man, "Be strong." It is like the command, "Rejoice in the Lord;" but it seems more difficult by any volition of our own to add to our strength than to add to our joy. Yet, as we can do much to regulate our emotions by determining what set of thoughts shall engage us, we can equally provide for an increase in our strength by a direct recourse to the secret and source of it. Our obedience to this command stands on the same footing as our obedience to God’s other commandments; and if we continue to be weak, it is more than our misfortune, it is our fault. But there is nothing strange when we consider the secret of the origin of this strength. We are conscious of a sense of feebleness, of heartlessness, of hopelessness, which of itself goes far to disqualify us for duty, and gives us up an easy prey to the adversary of souls. It is to meet this want that God reveals himself to us as the great Giver of strength. II. "BE STRONG IN THE LORD, AND IN THE POWER OF HIS MIGHT." The strength poured into us is strength in Christ, sprinting out of a realizing apprehension of the continued presence, love, and help of the Redeemer. "My strength shall be made perfect in weakness." A fly is able to walk upon the ceiling of a room. The cause is to be found in the vacuum in its webbed foot caused by its very weight, and it is thus enabled to hold on by the smooth surface of the ceiling. So our safety lies likewise in our emptiness. The soldier fights with greater confidence when he is led by a general who has been always successful. Wellington calculated the presence of Bonaparte at the head of an army as equal to a hundred thousand additional bayonets. Thus we understand the invincibility of the French army under his leadership. Thus the Christian fights with greater resolution because Christ is the Captain of his salvation. III. THE COMMAND IMPLIES A UPON THE LORD. The strength is not given at once and in full measure, but according to the desire, the capacity, the faith, the need, the duty, the trial. Our lowest powers, those of the body, we get by growth, and they grow by exercise. Such is the law of our physical childhood, and no other is the law of our spiritual being. The sense of weakness obliges us to repair every day afresh to him for fresh supplies. "He giveth power to the faint; to them that have no might he increaseth strength."—T.C. Ephesians 6:11, Ephesians 6:12 The Divine panoply: its necessity and design. Christians have a spiritual warfare on earth (2 Timothy 4:7). They have to fight for God (1 Samuel 25:28), for truth (Jud Ephesians 1:3), and for themselves (Revelation 3:11). I. THE DIVINE ARMOR. It is so called because God provides each individual part of it. It is amour for offence as well as defense—"forged on no earthly anvil and tempered by no human skill." The amour of Rome—celibacy, poverty, obedience, asceticism—is for flight, not for conflict. This Divine armor we are not required to provide, but merely to put on, and its efficacy depends entirely upon the power of him who made it. II. ITS PURPOSE. "That ye may be able to stand against the wiles of the devil." The grand enemy of the Church is the devil, a superhuman tempter older than man. This language implies (1) the personal existence of Satan; (2) his possession of immense resources of cunning and craft; (3) his power to inject evil into the minds of the saints; (4) his great end to destroy the souls of men and the whole moral order of the world; (5) the possibility of resisting his wiles in the strength of the Divine armor, III. ITS . This Divine equipment is indispensable in view of the serried ranks of evil which are leagued against us under the leadership of Satan. Our conflict is not with feeble man. It is with fallen spirits. The language of the apostle implies (1) that these spirits have a hierarchy of their own of different orders; (2) that their malignant activity is exercised in the world of men under a reign of darkness; (3) that their moral character is wickedness; (4) and that, as Satan is the prince of the power of the air, they seem to have their abode or the scene of their activity in the atmosphere that surrounds our earth. We need, therefore, to be strong and valiant in this warfare, (1) because we are fighting for our life; (2) because, though our enemies be strong, our Captain is stronger still; (3) because nothing but cowardice can lose the victory (James 4:7); (4) because, if we conquer, we shall ride triumphantly into heaven (2 Timothy 4:7, 2 Timothy 4:8).—T.C. Ephesians 6:14-17 The Divine panoply in its separate parts. The spiritual equipment of the Christian is here described in detail—the belt, the breastplate, the sandals, the shield, the helmet, and the sword. I. TRUTH IS THE BELT, AS IS THE . "Having your loins girt about with truth." As the belt or girdle kept the armor in its proper place, giving strength and buoyancy of action, so truth acts in relation to righteousness, faith, and peace. If truth were wanting, there could be none of these things, and nothing Christ-like or noble. The truth here does not mean truth of doctrine, as the Word of God is again referred to, nor even sincerity in the sense of truthfulness, but the truth subjectively apprehended, that is, the knowledge and belief of the truth. It is the conscious grasp of the truth which gives a Christian boundless confidence in his conflict with evil. Error, as a principle of life, dissolves strength and unnerves for the great fight with sin. Truth is our proper girdle, because we fight for a God of truth (Titus 1:2), and against Satan the father of lies (John 8:44). Without it we are spiritless, heartless, and weak. II. THE . "Having on the breastplate of righteousness." The Roman soldier wore it to protect his heart, the center of physical life. The breastplate of the Christian is here called "the righteousness," evidently in allusion to Isaiah 59:17, where Jehovah puts on "righteousness as a breastplate, and a helmet of salvation on his head." It can hardly mean moral rectitude, which, after all, would be but a poor guard against the reproaches of conscience or the assaults of Satan. This righteousness is that which the Apostle Paul desired for himself—"the righteousness of God by faith" (Philippians 3:8, Philippians 3:9). It is emphatically "the righteousness," so perfect that it satisfied every demand of Law, and is perfectly proof against all assaults from within or from without. Let us not show the bare breast of our righteousness to the tempter, but rather the righteousness of God himself, imputed to us and received by faith. This breastplate was purchased by Christ at a dear rate; none are his soldiers who have not put it on; without it, God himself will fight against you; if you have it, you are sure of ultimate triumph (Romans 8:31, Romans 8:32) III. SANDALS. "Having your feet shod with the preparedness of the gospel of peace." The legs of the Roman soldier were covered with greaves, and below these were the sandals, or caligae. Swiftness of foot was of great consequence in military movements. Christians are to show a readiness, a celerity, an alacrity of movement, in doing God’s will. This preparedness is the effect of the gospel of peace, which inspires us with severity and courage, and liberates us from those doubts which generate weakness. The unready warrior is liable to sudden and secret attacks. The Christian ought ever to be prepared to advance against the enemy, to obey his great Captain, to fight, to suffer, and to die in the cause of God and truth. 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