The Introduction.1. Paul—Note, Romans 1:1. Apostle of—Of, importing belonging to, rather than sent by. By the will—As Paul anticipates no opposition to his apostleship, he does not, as in the case of his letter to the Galatians, (Galatians 1:1,) emphatically assert it, but gracefully assumes it. Saints—Properly the ordinary title of all Church members. Faithful— Importing both first belief and a continued fidelity. 2. Grace—The first of all blessings. And peace—The blessed result.God—The first fountain of grace. Christ—The great maker of peace.The benediction is the beautiful precursor of the delightful sunshine reigning through the whole epistle. Though a prisoner’s chain was on his arm, the rapture of blessing was in the apostle’s heart. 3. Blessed—First emphatic word and keynote to the rich and joyous tone of the whole paragraph. As the Greek word in both the New Testament and Septuagint is applied to God alone, so it signifies blessed, as God alone is blessed, divinely blessed. This eucharistic word the apostle uses to indicate, with holy gratitude, that the election for which he gives thanks is based in the eternal nature of God. For God does eternally, by his very nature and affinity, prefer and elect that which is holy, or freely consents to become so. See our note on “the true doctrine of the Church” touching election, vol. iii, p. 349. God… of… Christ—Ellicott decides that most probably Father is only applied to Christ, and not God… God and the Father of, etc. Blessed us—Alford well says, that “God’s blessing is in facts, ours only in words.” Heavenly places—Places is not in the original, but is supplied by the translators, as is shown by the italics. The Greek adjective επουρανιοις, signifying pertaining to the heavenly regions, may imply either places or things: in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12, places is required. The same Greek adjective in Matthew 18:35 (which in the Lord’s prayer, Matthew 6:9, is rendered “who art in heaven”) includes the entire comprehension of God’s omnipresence. In Philippians 2:10, it implies the heavenly inhabitants, the angels. In 1 Corinthians 15:48 it twice designates those from heaven—who are heavenly in nature. In 2 Timothy 4:18, it denotes the heavenly kingdom, and in Hebrews 3:1, heavenly calling. So in Hebrews 6:4; Hebrews 8:5; Hebrews 9:23, the adjective presupposes things heavenly in nature, origin, or relation, yet earthly in place.The adjective may, therefore, imply place, that is, the heavenly region; or it may mean things on earth that are redolent of that place. As place, the word as variously used by St. Paul is very generic in its applications, embracing, if we collect all its uses, the entire spirit-world, all that is super-mundane or superhuman. So Ephesians 1:20, it implies the highest heavens, the right hand of God. In Ephesians 3:10, the angelic abodes. In Ephesians 6:12, it takes in the aerial battlefield with demoniac powers: that is, the air of Eph 2:2, where see note. In this verse it means clearly things on earth which are heavenly in quality. Hence, differing from Alford, Ellicott, and others, we think that here the phrase should be rendered heavenly things. For surely it was not in supermundane localities that the Ephesians enjoyed their spiritual blessings. They lived and enjoyed on earth. 4. According as—The blessing of us by the blessed One is in full accordance with his eternal choice of us. But who are this us? This is a most important question in determining the meaning of this epistle. The objects of choice must present to the Chooser the proper qualities, either seen or foreseen, in order to being intelligently chosen. They cannot be mere characterless blanks. Nor are they personal or impersonal entities in which exist no qualities, conditions, or suitableness for being chosen rather than not, for that makes the Chooser act without a wise reason. But they are those who present the proper rational conditions of the divine choice, namely, submitting and believing men.We may say that in the section 3-12 St. Paul uses the first person plural of the personal pronoun, namely, we, us, and our, thirteen times in all, which, while it explicitly includes himself and the Ephesians, it also, by implication, takes in all believers. With Ephesians 1:13 commences the second person, used mainly throughout the epistle. It applies specially to the Ephesians, with much that is inferentially true of all believers. In Ephesians 1:14 the our refers to the Ephesians and himself directly, and all other believers inferentially.Hath chosen—The Greek is a word full of force—chose out for himself. The prefix åê, out from, implies an unchosen remainder really or conditionally left, which remainder constitutes the anti-Church of chapter Ephesians 5:1-21. This choice was part of the grand divine ideal, the universal restoration of Eph 1:10. In him—In Christ; as the mystical embodiment of the redemption in whom it was the divine idea and purpose of God’s mercy that all should be gathered, Ephesians 1:10. Before the foundation of the world—The world is here figured as a building; and the builder as laying his plans for the transactions in the house before he lays its foundations. And as the builder is no less than the Eternal, so this before sends our thoughts back into the deep, dim, anterior eternity. And, then, Paul’s glad thought is, that salvation and the Church being gathered from out the world, is not a human thing of to-day, but a divine thing from eternity. The choice of a sinner conditioned upon his faith, now first objectively performed, is traced far back into the divine mind, as in a mirror; the mind that, foreseeing all things, and precognizing the evil to result from the misdirected freewill of finite man, provides and adjusts them with the good, so that the highest good is ultimately attained.The fact that God chooses—chooses us from all eternity, chooses us out from the world, chooses us from his divine good pleasure—does not in the slightest degree countenance the inadmissible idea that God does not know and foreknow what he is choosing, as well as the reasons both without the man and within the man on account of which he is chosen. Scripture most decisively shuts out from the text such an idea. The apostle puts foreknowledge as antecedent to predestination. “Whom he did foreknow, he also did predestinate,” Romans 8:29, where see our notes. So also 1 Peter 1:2 : “Elect according to the foreknowledge of God.” And this election is made definite, individual, and sure by our performance of the human condition: 2 Peter 1:10, “Give diligence to make your calling and election sure.” So that this elective purpose, as ideal purpose in eternity, becomes objective and real divine act in time.In this present paragraph, Paul says little about conditions, and nothing to exclude them. He says little about them because it is not the human but the divine side of this election upon which he is now, with grateful rapture, expatiating. The human side comes in at Ephesians 2:4. Preaching to unconverted men, he would make the condition the main topic, calling upon them to enter, by faith and repentance, into the range of God’s eternal conditional purpose, by which he, from all eternity, chooses all who truly believe.That we should be holy—As faith is the condition upon which we are elected, so holiness, blamelessness, and eternal life, are the results for which and to which we are elected. See note on Romans 8:29. Holy and without blame—”The positive and negative aspects,” says Ellicott, “of true Christian life.” Before him—Blameless even under His dread scrutiny. In love—Meyer, Ellicott, and others, join this to predestinated; making a predestination in love. To this Afford objects, conclusively, that all the three leading verbs, chosen, predestinated, made known, being co-ordinate with each other, have no qualifying phrase prefixed, but lead and give the drift of what follows. Love is the element in which the forgiven soul is held before God as without blame, not justice or innocence in the past; love, as from God and reciprocated to God. 4. Paul’s thanksgiving for the Ephesians, and prayer for their realization of Christ’s glorious headship, Ephesians 1:15-23.15. Wherefore—In view of your thus being happily sealed to this inheritance, Ephesians 1:13-14. I also—In response to ye, Ephesians 1:13. My prayers are for the sealing which is to result in possession, Ephesians 1:14.Heard—He probably had not seen them in four or five years. 6. Praise of the glory of his grace—The glory, is the quality of the grace; the praise, is the response of all God’s glorified ones in the contemplation of the glory of that grace. Perhaps praise of the gloriousness of his grace, gives the exact meaning. The beloved—Perhaps an allusion to David, the type of the Messiah, whose name signifies beloved. 7. In whom—Having mentioned Christ under the endearing title of the Beloved, that blessed name becomes the hinge upon which Ephesians 1:7-10 turn, being a climax of blessedness culminating in the final restitution of Eph 1:10. The successive steps of the climax are, redemption, forgiveness, grace, revelation, beneficence, universal restitution. Redemption—Release from a bondage to sin and death for a ransom price. Through his blood— The price of the ransom. Forgiveness—The immediate shape which the redemption takes. Riches—Parallel to glory in Ephesians 1:6 : glory accruing to God, riches flowing down upon man. 8. Wherein—Namely, in grace. Abounded—Has been aboundingly liberal. Prudence—Rather, understanding, namely, of the mystery of the next verse. 2. This eternal election is according to a divine ideal of an ultimate reconciliation of all mankind, through the headship of Christ, unto God, Ephesians 1:9-10.9. Having made known—This making known is a revelation in time of a mystery which was in eternity; namely, the revelation by the gospel. It is a disclosure to the world of what was designed before the foundation of the world. Mystery—The matter covered by the mystery, namely, the gracious designs of God which truly lie in his eternal holy nature. Hence mystery of his will means the hitherto unrevealed beneficent restorative purpose by God willed in the past eternity; that is, the divine ideal of God for the restoration of all men, through the divine Son of man, to oneness with God. According to his good pleasure—Literally, according to the beneficence of his which he hath purposed. The beneficence consisting in the summation, in Christ, of Ephesians 1:10.In rendering ευδοκια beneficence, we differ from Meyer, Alford, Ellicott, and others, and agree with Olshausen and Eadie. The former are obliged to render in substance: Having revealed… according to his good pleasure which he hath purposed. But to purpose a good pleasure is a solecism. Having revealed… according to the beneficence of his, which he purposed, makes sense. And then Paul goes on to tell what the purposed beneficence is.The phrase according to, is used five times in the section. God’s blessing accords with his choice of us: his predestination with beneficence of his will: forgiveness with riches of grace: revelation with beneficence: predestination with purpose. 10. Ειςοικονομιαντουπληρωματοςτωνκαιρων, a very difficult clause, being in the English translation in the dispensation of the fulness of times. There is no Greek for the that.We can best attain an explanation by taking the last word first, and going backwards. Καιρων, times, signifies the ages, aeons, or time-periods, in each of which a system of events is completed, and from which transition is then made to the next. Πληρωματος is the filling full, or rounding out, the events of one given time-system: hence of the time-periods the fulfilling with events. Ellicott perplexes matters by rendering πληρωματος “that moment that completes, fills up,” the time-period; whereas it may be (see Rob. Greek Lex. N.T.) a verbal noun, (equivalent to πληρωσις,) and signify the process of fulfilling. Οικονομιαν, dispensation, is the management, administration, or control of the fulfilling of the time-periods, extending over the whole series. Most dubious of all is the εις, into, a preposition signifying motion to, or into, a place or thing, and impossible to be rendered simply in. The rendering of Erasmus, Calvin, and others, even to, Alford condemns justly as unintelligible. His own in order to, is, perhaps, just as unintelligible. So seems his entire rendering: “According to his good pleasure which he has purposed in himself, in order to the economy of the fulfilment of the seasons to sum up all things in the Christ.” Ellicott’s rendering of the preposition, with a view to, for, is better, making it signify mental motion toward a thing.We apprehend, however, that commentators have not noticed in this connexion the force of the preposition εις in the phrases ειςαιωνας, unto, or into, ages; where εις signifies not only into, but throughout, or in the course of; the preposition running through the whole line of the ages, and so making forever. And so here the force of the preposition is, we think, fully expressed by in the course of. Our own rendering, then, would be: the beneficence which he purposed in himself (namely) in the course of the management of the filling up of the time-periods, to sum up together all things in the Messiah. So, as the final summing up of all is one in the series of the time-periods, the purpose runs through the whole series. Gather together—The Greek a very full compound, re-gather-for-himself. Same as to reconcile in Colossians 1:20, where see notes. The two passages, written at the same time in epistles sent by the same messengers to the same region of country, must be held as strictly parallel, the clearer defining the less clear. This summing up, or gathering together, is unto the redemption of Eph 1:7, just as the reconcile of Col 1:20 is unto the redemption of Eph 1:14 of that chapter. The nature of the reconciliation in Colossians is made clear by the result of the peace made being by the cross; and so also the fact that you hath he reconciled, in Colossians 1:21, shows, by specimen, that it is reconciliation by conversion and pardon. This disproves the construction given by Meyer, Alford, and other commentators, that the gather together is compositely a reconciliation of the penitent, together with a subjection of the impenitent to a discordant unity under Christ, as in 1 Corinthians 15:28, where see note. Beyond all question, we think, a reconciliation by redemption to peace, through the blood of his cross, of all things in heaven and on earth, is what the apostle means.Is, then, the doctrine of the actual final restoration of all men to holiness true?Of all our commentators, Olshausen and Turner express, we think, the truth. Such a restoration is the full divine IDEA of God’s beneficence in the cross. Such is the complete fulness which it pleased the Father there should be in Christ. God is in Christ reconciling the world unto himself. And hence the apostle beseeches, in Christ’s stead, be ye reconciled. Christ is officially the lamb of God that taketh away the sin of the world: the Saviour of all men; the propitiation for the sins of the whole world. Thus the divine idea in Christ is a universal salvation through a universal reconciliation; a gathering together of all things in him.Why is this ideal not realized? A large body of Scriptures lays the fault upon men. On the divine side the idea is sincere, the provisions are ample; on the human side the powers, natural and gracious, are ample; but the fulness of Christ is rejected. The ideal of God’s mercy is universal; but the eternal ideal of his holy choice, election, or predestination, is circumscribed by human perversity; since it can embrace only those who fully accord with it by consenting to be holy. “This is the condemnation, that… men loved darkness rather than light, because their deeds were evil.” And this is the reason why, in the foreknowledge of God, foreseeing men’s persistent evil, they cannot, in time, be elected to himself by a holy God; yet he, accepting the future facts as they appear to his prescience, nevertheless triumphantly so works all things after the counsel of his own will, as, perhaps, to bring out of this world even a higher result than could have accrued from a sinless world. This last fact may, perhaps, be the divine justification in the non-prevention of the responsible sin his wisdom foresees. All things… in heaven… on earth—But not in hell. God and man, Christ and man, angels and man, but not God and devils, are brought to peace through the blood of his cross. The only obstacle was man’s enmity and sin, and the consequent holy opposition of all righteous beings to man. When man accepts the cross, the reconciliation becomes complete, and man comes into the happy number of the elect—of elect men with elect angels. The making heaven and earth signify Jews and Gentiles, adopted by some commentators, (Dr. Clarke included,) produces a meaning far below the grandeur of St. Paul’s language. Nothing but the fullest meaning of the terms is here admissible. In him—Repeated in joyful emphasis; for Christ is the predominant topic ever since his naming as the Beloved in Ephesians 1:6. 11. Obtained an inheritance—The Greek verb for this phrase, εκληρωθημεν, is derived from a root (κληρος) signifying lot, and radically means to acquire by lot, and thence to acquire by inheritance, or any other mode of allotment or distribution. And being in the passive form here, it might be rendered have been inherited. The sense would then be, not that the elect has obtained an inheritance, but that the elect is itself the inheritance of Christ in the restitution. That would make an impressive and truly biblical idea; Acts 20:28, Titus 2:14, and in the Old Testament, Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18. This construction is adopted by Afford, Ellicott, and many others. But it is certainly wrong; being contradicted, as we may show, at several subsequent points, and especially in Ephesians 1:13-14, where unquestionably it is the elect who are sealed over as obtainers of the inheritance, and not as being inherited. Meyer has shown that the active meaning of the word is admissible.According to some commentators (see Meyer) the lot, as meaning a die, indicates here the pure groundlessness of an individual election, “because in the elect themselves there is no cause why they should be elected rather than others.” That is, our holy God decides the eternal salvation or damnation of immortal souls without reason, with a fortuity imaged by the casting of a die or the tossing of a copper! Such an interpretation sinks both the divine character and the authority of Scripture below the level of moral respect. The glory of our election, forsooth, is due to the chance that turned us up heads! All this is contradicted by the words purpose and counsel, indicating a divine fore-deliberated choice in view of the proper conditioned quality of the object chosen. It is as gratuitous an interpretation as it is abhorrent; for the word is used abundantly, without any reference to chance, to signify inheritance, estates, lands.The reference to the allotment of the tribes in Canaan, the land of promise, is not to be held as subsidiary, but as a key to all that follows. The restitution of Eph 1:10 is unto God’s Canaan, which we have by him inherited. It is to this restitution-land that we believers, having inherited, are predestinated, sealed over by the Spirit of promise—promise, namely, of the restitution-land; which Spirit is our first instalment (earnest) thereof (namely, of the land) until the completed redemption (initiated at Ephesians 1:7) of the originally purchased possession. The entire body of commentators, ancient and modern, so far as we know, seem to have failed to grasp this clew, and so appear to miss the meaning. Predestinated—Being fore-destinated to the gracious rewards of faith. See on Ephesians 1:5. The rewards to which they are destined is the allotment into the restoration as partakers of the inheritance from Jehovah. All things, must not be limited either to Jews and Gentiles, or to the things of the kingdom of Christ; for it is Paul’s purpose to trace the origin of the holy Church back to God, the almighty Ruler of all things. It does not thence follow that physical events and free volitions are worked alike. In the former, God’s immanent energy originates and directs all action by such uniformity as assumes to us the aspect of necessary law; but in the free agent God supplies the energy for action, while it is the very property of the freedom of the agent that within—in the area of his freedom—he directs his own actions. Yet these free actions it is the prerogative of Infinite Wisdom to take into his plan, and work them in accordance with his own counsel to his own glorious ends. Note on Matthew 11:25, and on Romans 9. Counsel belongs to the deliberative intellect, and the word here denotes the final conclusion attained by the deliberation, and adopted by the will. God’s counsel, therefore, in full view of all possible results, from all possible courses, results in a choice of absolute wisdom. 12. We—The same we as in the preceding verses, meaning Paul and his Ephesians directly, including all believers inferentially. Most commentators (including Meyer, Ellicott, and Riddle) make who in apposition with we, and to… glory, the main predicate; reading thus: that we who first trusted in Christ should be to the praise of his glory. (!) It seems sufficient to refute this to note, that to the praise of his glory, however pregnant in meaning, is, in every instance, a subordinate clause, and not the main predicate of the sentence, Ephesians 1:6; Ephesians 1:14; none the less so in the last instance because brought so emphatically at the close of the sentence. The meaning of the verse is: we are predestinated, the glory being God’s, to be fore-hopers in Christ. First trusted—Literal Greek, the ones having fore-hoped in Christ. It does not mean that we trusted (or, more correctly rendered, fore-hoped) before somebody else, or that we are by God designed to be the earliest believers; but we, like all believers, hoped for the restitutive inheritance in Christ before its realization. As Ephesians 1:9-10 describe the restitution, Ephesians 1:11 says we have an inheritance therein, being predestinated; Ephesians 1:12 now tells us to what we are predestinated, namely, to being fore-hopers in Christ for attaining the inheritance in the restitution.All the commentators we have examined here seem, we think, to miss the true meaning. The we they take to be Jews, and ye Gentiles; the distinctive of the Jews being, that they fore-hoped in the Christ, that is, the Messiah. Alford thinks it a proof of this meaning that Christ has here the article before it, and so signifies the Messiah. It seems enough to reply that Christ has the article before it in Ephesians 1:10, where it signifies the Messiah, not as specifically fore-hoped by the Jews, but the Messiah of our race, as its great restorer. The we of Eph 1:12 must, then, be the we of Eph 1:11, and that of all the previous wes, or first persons plural, of the paragraph; so that it would follow that Paul is, forsooth, all the time speaking about Jews until Ephesians 1:13! If not, let we of Eph 1:11 be the universal elect, and of Eph 1:12 the Jews; then what is the meaning? It would then mean we, the universal Church, are predestinated in order that we, Jews, expecting the Messiah, may be to the praise of his glory!But what is the meaning of the Greek word (rendered incorrectly in the English version first trusted) προηλπικοτας, the ones having fore-hoped—fore-hopers? It means those who hoped before the attainment of the object of hope; hoped for a distant restitution. The objection of Alford, that fore-hope is, then, nothing more than hope, is nugatory. One might as well say that to predestinate, that is, to fore-destine, is nothing more than to destine. But in both cases the prefix serves to rest the mind on the anterior state of the hoping man, as looking to, and waiting for, the future result. 4. Into which predestination ye Ephesians have entered by faith, Ephesians 1:13-14.13. Ye—From the we of the general elect St. Paul now makes transition to the ye of the Ephesian elect, (which ye is mostly maintained through the epistle,) tracing the brief history of their hearing the gospel, believing, and being sealed over by the Spirit, to the final restitution of Eph 1:10. As founder of the Ephesian Church, St. Paul’s memory naturally recurs to the blessed process in which, by faith, they came into the glorious scheme of the divine election. He begins at these three verses the history of the inclusion of the Ephesians into the predestination unto the inheritance, but suspends it through Ephesians 1:16-23, and then he resumes it at Ephesians 2:1. That is, he veers from completing that history here, because at Ephesians 1:16-19 his mind is carried away by the thought of his prayer for their realizing their lot in Christ’s headship; and then, at Ephesians 1:20-23, his mind is borne upward by the thought of the glory of that headship. When these two successive raptures have passed, Paul resumes, in Ephesians 2:1, the thread of history commenced at Ephesians 1:13-15. Overlooking these two parenthetic digressions, the reader should tie this verse fast to Ephesians 2:1, as forming one narrative. In whom ye—Ephesians, parallel to in whom… we, Ephesians 1:11. We understand the two whoms of the present verse to be parallels, and the whole verse to be one sentence: In whom also ye, having heard, in whom also having believed: ye were sealed, etc. Faith came upon hearing; actual election came upon faith; and then sealing came upon their election. The first in whom, referring to Christ, implies that it is in him, as Lord and embodiment of the gospel, that men hear the gospel. Sealed—As heirs of your inheritance. In ordinary cases it is the title-deed that is sealed; but the regenerate nature, wrought by the Spirit, is the true title-deed of the elect. Holy Spirit—The impressive Greek phrase is, the Spirit of promise, the Holy. Why called the Spirit of promise? Meyer replies: “The term promise is a qualifying characteristic of the Holy Spirit, for it is promised in the Old Testament. Joe 2:28-29; Zechariah 12:10; Isaiah 44:3; Ezekiel 36:26, and onward; Ezekiel 39:29; compare Galatians 3:14.” And so the body of commentators. All this is good, and prepares us for the true point; but the point itself, as we are obliged to understand it, they fail to give. He is the Spirit of promise, not as promised, but as promising. He is the Spirit of promise because, being to us who are sealed an earnest, he promises to us our inheritance; that same inheritance which we have obtained in Ephesians 1:11, (where see note,) identical with the gather together of Eph 1:10, procured by the redemption both in Ephesians 1:14 and Ephesians 1:7, which are, in fact, identical. It is to this inheritance (identical with the gather together of Eph 1:10) that the predestination, not only of Eph 1:11 but of Eph 1:5, is made, and into that predestination the ye of Eph 1:13 entered by the faith named in Ephesians 1:15. 14. The earnest—See note, 2 Corinthians 1:20. The blessed Spirit is a first instalment, a small portion, of our inheritance already given us to assure us that it will be finally bestowed in fulness. Our inheritance—Not God’s, or Christ’s inheritance of the elect, but the elects’ inheritance of the final reconciliation in Christ. See note on Ephesians 1:11. This pledge looks to the completed redemption (see Ephesians 1:7) of the purchased possession, namely, the possession purchased through his blood, (Ephesians 1:7,) which possession takes place at and in the reconciliation of Eph 1:10 and Colossians 1:20.Paul showed in the previous paragraph a picture of the final reconciliation in Christ, the glorious head, and of the blessedness of an election through faith to that inheritance. He now prays that the minds of those addressed may be raised to a full conception of that blissful consummation, and then gives a second picture of Christ in his glorious redeeming headship. The three transcendent passages (Ephesians 1:10; Ephesians 1:19-23, and Colossians 1:14-19) should be read together as correspondent parts of the same sublime portraiture. 16. Cease not—This implies three things: 1. That the apostle was incessant in prayer. 2. That individual objects dear to his heart were specially introduced into his prayers; and, 3. That his Ephesians were, after his hearing of their faith had aroused his interest and hope, among those special objects. 17. The particular object for which Paul incessantly prayed in their behalf, namely, their elevation of view to take in this grandeur of the redeeming Christ, of which he gives a picture in Ephesians 1:20-23. God of… Christ—In the entire passage, 20-23, St. Paul describes Christ rather in his manhood raised by process to a divine exaltation, just as in Philippians 2:6-8 he describes his divinity as gradually humanized and humiliated. The reason for the former view here is to furnish basis for the parallelism in Ephesians 2:4-7, identifying our exaltation with Christ’s, produced by our divine identification with him. This exaltation of both Christ and his elect finds its glorious cause in him who is God of both. For, as Meyer says, “God hath sent Christ, given him to death, raised and exalted him.” Father of glory— See note on Acts 7:2. The glory, sometimes made visible to human eyes in the old dispensation, represented the divine splendour which our thoughts necessarily attribute to God, like the light we attribute to the sun. And such visible glory also represents that moral glory we attribute to the divine actions and character. From such glory in both kinds, the Trinity, or the Father primarily, is called from his power, God of glory, Psalms 29:3; and from his supremacy, King of glory, Psalms 24:7. As origin and generator of all this gloriousness he is now here called Father of glory, as he is called “Father of lights,” James 1:17. So, Father of mercies, 2 Corinthians 1:3. Christ is Lord of glory, 1 Corinthians 2:8; and so there are cherubim of glory, Hebrews 9:5. It is of the moral glory made visible in our redemption to the eyes of your understanding, when enlightened by this Father of glory, that St. Paul specially here speaks; the glory, glory, glory, of Ephesians 1:6; Ephesians 1:12; Ephesians 1:14. This glory can break upon their view through the mists of earthliness only by the double process of verbal revelation to them and of quickening their inner powers to behold and realize it. For this they need wisdom, revelation, enlightened eyes. Spirit—A divinely communicated spirit, by which revelation is made. 18. A series of three whats now, in order of climax, unfold the grandeur which it is Paul’s prayer that the Ephesians may know. The climax is indicated by the terms hope, riches, power. They are to realize how cheering their present hope, how rich their future inheritance, and how stupendous the power exerted by God in executing the vast work of preparing and securing that inheritance. Hope of his calling—That is, the hope of that to the enjoyment of which God calls you. See note, Romans 1:1 and Romans 8:30; 1 Corinthians 7:20-22. Eadie mistakenly says: “Man’s calling is often slighted, but God’s is effectual calling.” Scripture frequently declares, in very intense language, that God’s call “is often slighted.” Proverbs 1:24. In increasing vigour St. Paul adds, the riches of the glory of his inheritance—For the inheritance, consult notes on Ephesians 1:14; Ephesians 1:7. Of this inheritance they should realize not only the glory, but the unbounded affluence, the riches of that glory. They must enlarge their understandings to conceive how rich is the glory of the inheritance. His—God’s to bestow on us. Note on Ephesians 1:14. In the saints—As this glory is to take place in the great day of accomplished reconciliation of Eph 1:10, namely, at the advent, and is a reconciliation of all in holiness, we might render this, among the holy ones. Nevertheless, since it is plain that it is the Church (Ephesians 1:22) particularly whose share in this glory is now in Paul’s view, saints may be the true rendering. 19. The apostle completes his threefold climax by unfolding the stupendous power exerted by God to produce this glory. Us… who believe—And this believe, that is, faith, is the condition performed by us. Note, Ephesians 1:8. We have already said that as Paul here is unfolding the riches of the glory of the divine side of our redemption, so he says little of our condition from the human side. But nevertheless the objects of the whole election of God are viewed as possessing certain objective qualities by which they, rather than others, are eligible to choice. Those who deny this are in a dilemma, falling sometimes upon one horn and sometimes on the other. Sometimes we are told by them that absolutely there is no reason in one, rather than another, for God’s preference; and that makes it an irrational volition. It is an act not only without a rational motive, but a volition without any motive at all; which most Calvinists pronounce to be an impossibility. At other times we are told that there is a reason, but the reason is not revealed to us.But if there be a reason for preferring one object to another, why may not that reason just as reasonably be faith as any other? The reason must be some preferability in one above another. To say there is no reason, no preferability, in the object for an act so stupendous, and in which St. Paul recognizes so transcendent a glory, is to make Omniscience an idiot. And if any preferability in the object exists, beyond all question it is faith in the man underlying the divine choice resting upon him. And this is Paul’s declaration. Us… who believe are the objects of the efficient action of redemption. These are the us whom he hath chosen Ephesians 1:4 : the us whom he has predestinated, Ephesians 1:5; the us whom he hath made accepted, Ephesians 1:6; and the us to whom he hath made known the mystery of his will, Ephesians 1:9. Hereby is harmonized the glorious supremacy of God with the free choice of the creature. God, in infinite and eternal power and goodness, provides the entire system of redemption into which man, by his empowered but not necessitated faith, is graciously and gloriously comprehended and embodied. See our notes on Romans 8:28-30; Romans 9:1-33. The working of his mighty power—An elaborate clause in the apostle’s Greek, τηνενεργειαντουκρατουςτηςισχυοςαυτου, the working of the force of his strength. Taking the last first, ισχυος is personal strength or vigour inhering in a person; κρατους is the force or momentum with which it can go forth; ενεργειαν is the objective working, or action of the personal strength in its full force or efficiency. We are not to concede to adverse criticism that this is a mere wordy accumulation of terms. In the grandeur of this movement the apostle’s eye presents every successive stage. From the working he travels through its momentum up to the might inherent in the divine PERSON. Calvin, quoted by Alford, ingeniously says: “The might is the root, the momentum is the tree, the working is the fruit.” 20. St. Paul now pictures the stupendous working of this power, beginning with Christ’s resurrection, and finishing (Ephesians 1:23) with his glorious supremacy. No human machineries—nay, no catastrophes in geology, no forces in astronomy—furnish to the eyes divinely enlightened so sublime and so gracious a display of the omnipotence of the Father of glory as the work he hath wrought in Christ. And the glory of this work has the profoundest interest for us, as we are identified with Christ through all the stages here traced. So the apostle will show in Ephesians 2:1-7. This work was in Christ, but for us who believe. From the dead—From deads, or dead ones; being the Greek genitive plural without the article. See note on Luke 20:35. Right hand—See notes on Acts 7:55-56. The spirit eyes of the martyr Stephen were so enlightened and vivified as to see the realities of God and Christ in the supernal world; namely, Christ at the right hand of God. See our note, Romans 8:34. In heavenly places— In those superterrene domains which our eyes of flesh cannot see unless, like Stephen’s, supernaturally quickened. See note on Ephesians 1:3. 21. All principality, and power—See our note on Romans 8:38. The entities named by the apostle as those over whom Christ is exalted are abstract dignities, not real personal beings. His person is over all other personal beings, because his rank is above all other ranks. Personal natures are often mentioned in Scripture, as cherubim, seraphim, angels, and archangels. And in all scenic or apocalyptic representations these personal beings appear. No commentator has given any clear distinction between the entities of this verse. The apostle mentions these entities simply as indicating that such varied supernal dignities do exist, but that in what they consist he does not claim to personally know, or find it in his inspiration to reveal. Every name—Whatever name you utter, the name of Christ is its superior. This world—This time-world. So that through all future aeons, or time-worlds, Jesus is the supreme name. 22. The last previous verse declares the superiority of Christ’s rank; this declares that all inferiors are directly subjected to his rule. Put… feet— The words are evidently run in from Psalms 8:6, where they are spoken of man as the supreme of the earth. Christ is the supreme ideal man. And here is a peaceful supremacy different from the subjection of all things by conquest specified in 1 Corinthians 15:27. Gave him… to the Church—But while this supremacy embraces all in its benign sway, there is one object over which and to which he is a special donation. He is ruler over all; but he is given head, even in his universal supremacy, to the Church. God gave him head, while over an things, to the Church. 23. His body—So that he and the Church are one conceptual person. He unifies, vivifies, inspires that body with which, as its head, he is identical and one. All in all, is expressly limited in the parallel passage. 1 Corinthians 15:28. (see note,) to God the Father, or the whole Trinity. That the passages are parallel is clear from the same quotation from the Psalm being used in both. Him, therefore, refers not, we think, to Christ, but to God. Paul’s words regarding Christ in Ephesians 4:10, “fill all things,” are by no means equivalent, as Alford quotes them, to this repeated all in all of God. Besides, through this whole chapter and the next, the eternal origination of the Church is ascribed to God. Filleth, in the Greek, is passive in form, and most properly signifies is filled; or, (as the same word is rendered in Colossians 4:12; John 3:29, and elsewhere,) filled in the sense of complete, perfected, filled-out. Hence we understand that while the Church is Christ’s body, it is also the fulness of God, who is the full-orbed all in all. It is a question whether Paul intends fulness as imparted to Christ, or fulness as ever dwelling in God. By a comparison of the word as occurring in Ephesians 3:19, and Colossians 1:19, it seems to include both God’s fulness as indwelling, and as overflowing, by impartation, unto Christ. It is by that fulness, from God imparted, that the Church becomes Christ’s body. And so throughout both these chapters Christ is presented in his glorious subordination to God. 1. And you—St. Paul now begins from Ephesians 1:20, in order to furnish, in Ephesians 2:1-10, the parallel of the Ephesian spiritual resurrection with Christ’s bodily resurrection. Meyer opposes this connecting with Ephesians 1:20, because of the change from the first person plural, us who believe, Ephesians 2:19, to the second person, and you. But the you is to the we as a part to a whole, and so subject to the same statement. Hath he quickened—As the italics indicate, these words are supplied by the translators to furnish a verb to govern the objective you. The words are in sense borrowed from Ephesians 2:5, where the verb is introduced with the objective changed to us. Dead—Under the entire death which sin works—death temporal, spiritual, and eternal. Dr. Eadie and others in vain object that they were not in reality temporally dead. Nor were they, we reply, in reality raised with Christ and made to sit together in heavenly places. Yet both statements are conceptually true, and all parts of the redemption are taken as one whole. Note, 2 Corinthians 5:14. Redemption raises from the death that sin inflicts upon us. In— Rather, by. The more natural rendering of the Greek makes the death the effect of the trespasses and sins. The terms trespasses and sins run into each other in meaning, yet there is a general distinction. The trespass is the more secular, the sin the more religious term. The former is more uniformly a distinct act, sometimes an inadvertent one; the latter is often a habit, a moral state or condition. In the former more distinctly appears the idea of an offence against another; in the latter a guilt, or penalty, or depravation, contracted upon ourselves. 2. Wherein, according to the Greek, properly refers to sins, implying an habitual course of trespasses. Walked, together with had conversation and fulfilling, in Ephesians 2:3, shows that Paul is not describing the congenital depravity of the Ephesians as a state, but their course of practical adult depraved conduct. This is specially important to note, in order to a true understanding of the last half of Eph 2:3. The course of this world—The aeon of this cosmos. Both aeon and cosmos are often translated world.But the latter more usually signifies the world-frame, the physical creation, the former the world-period, and the spirit of that period. This world is terrene in opposition to the heavenly. The aeon is the temper of the age. The prince of the power of the air—Dr. Eadie well says: “The prince of darkness is not only prince, but god of this world, (2 Corinthians 4:4,) and his power is mentioned, Acts 26:18. Again, he is styled prince of this world, John 12:31; John 14:30; John 16:11. His principality is spoiled, Colossians 2:15, and Jesus came to destroy his works, 1 John 3:8.Believers are freed from his power, 1 John 5:18; Colossians 1:13.” Power is used, as above in Ephesians 1:21, to signify the body of powerful beings— the hierarchy, or rather demonarchy, collectively embodied. Of the air, signifies the place in which the demonarchy exist and hold empire. So when we speak of throwing a stone into the air, we refer not to the element, but to the space. So Acts 22:23 : “They threw dust into the air.” And 1 Thessalonians 4:17 : “To meet the Lord in the air.” In both places the reference is not to the aerial matter, but to the visible vicinity, the region over the earth’s surface. This is in entire accordance with the uniform view, both scriptural and popular, that spirits of both good and evil belong to our terrene sphere. A spirit region overlies the earth’s surface, like a stratum of atmosphere.“Millions of spirits walk the earth unseen, Both when we sleep and when we wake.”—Milton.So in Job 1:7, Satan describes himself as “going to and fro in the earth, and walking up and down in it.” Our Lord beheld Satan as falling from heaven toward earth. Luke 10:18. So demons, as from the aerial space, possess demoniacs. These views were held by the Jewish doctors, and by the later Greek philosophers and theosophists. Plutarch says, The “air below the pure ether, and below the pure heaven, is full of gods and demons.” “Nay,” says Dr. Eadie, “Augustine held that the demons were penally confined to the air” as to a prison. If (see note on Ephesians 4:9) hades or the infernum is at the subterranean centre, it would seem by this to extend its domain into the atmospheric heaven. Or, reversely, the seat of the demonarchy may be in the aerial, extending to the earth’s centre. The spirit—This word is not, as the English reader would naturally suppose, in apposition with prince, but with power. This power, the collective body of the demonarchy, is in thought and words concentrated into a spirit, identified with a controlling influence in wicked men. From the spirit region over earth, where they dwell, they settle down like a malaria into the souls of the depraved. Worketh in—Operating like a poison in their hearts; deranging their intellects and inflaming their passions. Children of disobedience—Literal Greek, sons of disobedience; but in the next verse, not in the Greek sons, but children, of wrath. In accordance with a well-known Hebrew idiom the term son, or child, is often figuratively used to signify any quality for which a person is or was distinguished. The Greeks could say, “sons of the Greeks,” as we can say, “sons of America.” But the Hebrews could call the morning star “son of the morning.” They could call an unspiritual interpreter a “son of the letter.” So, Mark 3:17, “sons of thunder.” Luke 10:6, literal Greek, “a son of peace.” Similarly, according to the Greek, 1 Thessalonians 5:5, “sons of the day.” John 12:36, “sons of light.” Luke 16:8, “sons of this age.” Luke 20:36, “sons of the resurrection.” In such use of the words son and child, no idea of being born of the quality or circumstance is retained, as a survey of the instances will amply show. Disobedience—To the moral law, as shown in both heart and life. 3. Among whom—Namely, the children of disobedience. Conversation—Daily intercourse and conduct. Flesh—Animal appetites and mind governed by them. Desires—Wills or volitions. Flesh and… mind—The lower and the higher depraved tendencies. Were—This verb corresponds with had and walked. Contemporaneously with our evil courses, and underlying them, was a nature by which we were children of wrath. The divine wrath condemned not only our guilty persons, but it reached more deeply—to our very nature. On the phrase children of wrath, consult what we have said on the phrase children of disobedience, in Ephesians 2:2. But the Greek in Ephesians 2:2 is, properly, sons; here, children. Robinson’s New Testament Lexicon says: “By Hebrew genitive case, the child of any thing is one connected with, partaking of, or exposed to, any thing; often put instead of an adjective.” Matthew 11:19 and Luke 7:35, “Wisdom is justified of her children.” Ephesians 5:8, “Children of light,” that is, enlightened. 1 Peter 1:14, “Obedient children.” 2 Peter 2:14, “Cursed children.” So Septuagint, “Children of perdition.” A survey of these cases will show:—1. The absurdity of understanding that the expression children of wrath, has the least shadow of implying that men are born of the wrath of God. 2. A survey of such phrases as “child of hell,” “son of perdition,” shows that it will not do to affirm, with Eadie, that the phrase means more than exposed to the matter of which one is child. The “child of hell” was yet untouched by hell, though exposed to it.So the child of wrath may be not touched by the wrath of God, yet liable to become so.A thing is said to be thus or so by nature when it is so by birth or origin, or by growth, in distinction from being made so. A free agent is so by nature when he grows so in regular and normal conditions. See our work on “The Will,” p. 249. Now the question here is, (overlooked by commentators like Eadie and Hodge,) Does the phrase by nature children of wrath mean that the wrath lies upon the child at birth, or not? We affirm the negative, and believe it can be overwhelmingly proved. It is essentially the question of “infant damnation.” Josephus says, that David was “just and pious by nature;” certainly not in his infancy, but as he developed into manhood. Herodian says, that “barbarians are property-loving by nature;” not, certainly, in infancy, but in their adult development. AElian says, “The Cean is silver-loving by nature;” that is, when he has grown old enough to contract that love. AElian says, “The Athenians were envious by nature;” not so at birth, certainly, but by the character into which they grew. So AElian again, “warlike by nature;” and Philo, “peaceful by nature.” All the examples (most of which we take from Wetstein) imply, to be sure, a natural tendency at birth to the condition or character into which they grow; but not the condition itself. That is, they prove that the infant possesses the tendency apart from grace, to come into a subjection to the wrath of God, and so prove innate depravity; but do not prove that it is born under the wrath of God. The words do not decide that the infant is responsible for its inborn tendency, and so deserving of damnation at birth. The doctrine that the child is born under damnation lies in the very centre of the standard predestinarian system. That system assumes that any and every infant might be sent to hell forever, justly, and without a Saviour. On that assumption it bases its views of the mercy of God in redemption. Arbitrary reprobation is claimed to be just because all might be justly so doomed for original sin alone, without the commission of a single sin.We hold, on the contrary, that though sinward tendencies exist in germ in the infant, yet there is no responsibility, and no damnability, until these tendencies are deliberately and knowingly acted in real life, and by that action appropriated and sanctioned. Then the man is condemned both for the guilt of the act and the pravity of his nature, now responsibly assumed and ready to be acted out, as described in Ephesians 2:1-2. See note, Romans 5:18.But if the infant is irresponsible, how can Christ be to him a pardoner of sin and a Saviour? We might reply, that it does not make Christ any pardoner of sin to imagine a factitious sin, or a guilt which has no foundation in the nature of things. The pardon will remain just as factitious, just as merely verbal, as the guilt to be pardoned. But Christ still stands a Saviour to the infant, as we hold, in the following respects: 1. We have elsewhere shown that had Christ not been given the race would, in all probability, not have been permitted to be propagated after the fall. Notes on John 14:19, and Romans 11:32. So the grace of Christ underlies the very existence of every human being that is born. 2. Between the infant descendant of fallen Adam and God there is a contrariety of moral nature, by which the former is irresponsibly, and in undeveloped condition, averse to the latter, and so displacent to Him. By Christ, the Mediator, that averseness is regeneratively removed, and the divine complacency restored: so that the race is enabled to persist under the divine grace. 3. Christ, in case of infant death, entirely removes the sinward nature, so as to harmonize the being with the holiness of heaven. 4. Christ is the infants’ justifier against every accuser, (note on Romans 8:29,) whether devils, evil men, or mistaken theologians; asserting their claim through his merits, in spite of their fallen lineage, to redemption and heaven. Being thus purified, justified, and glorified by Christ, none are more truly qualified to join in the song of Moses and the Lamb.If it be said, Yes, the infant sinned in Adam, we reply, (as in our note on Romans 5:12,) that the New Testament nowhere says that he “sinned in Adam.” It is contrary to fact that he did so thousands of years before he had any existence. Still, as there are in law what are called “legal fictions,”so in theology there may be “theological fictions.” Such fictions are modes of figurative idea by which surrounding or analogous truths may be more vividly realized; as, for instance, where it is said of man and wife, “they twain are one flesh.” But such fictions must be so applied as not to contradict axiomatic truth and good. If from the oneness of man and wife theologians literally infer that the wife must die when the husband does, and so burn her on the funeral pile, they transform the fiction into a direful lie. And yet this would not be a millionth part as bad as the theologians picture God to be, when they make him hold infants to be justly condemnable to hell forever because, forsooth, “they sinned in Adam!”If, however, we must say that infants “sinned in Adam,” let us be consistent, and add, but they also became justified in Christ. So Fletcher of Madeley beautifully puts it; as the entire race, infants and all, sinned, died, and went to hell before they were born, but only “seminally” and conceptually in Adam, so they are all redeemed and saved conceptually in Christ; and so are born into the world justified heirs of the atonement and heaven. Then fiction meets fiction; and beauty, truth, and reason are the outcome.But if infants die, and death is the consequent of sin, why do sinless infants die? Because, we reply, in the fall the supernatural Spirit of holiness, by which man was raised above the natural law of death, was withdrawn from Adam and his posterity; and he and they were surrendered over to nature. See notes on Romans 5:12-19; Romans 11:32. And by nature, as an animal being, and by the law of material nature, he disintegrates and dies. So the justified and sanctified adult dies. For such are, under Christ, the laws of our probationary being, established after the fall, that death arising from nature is not repaired by immediate immortality of body, but by a bodily resurrection after the era of mere nature with us has past.Even as others—Literally, as also the rest. The rest of whom? All the commentators that we have consulted, Alford, Ellicott, Eadie, Meyer, etc., have, obviously, missed the true answer. Some, as Meyer, make it the Gentiles, as in addition to Jews; but nothing has been said of Jews or Gentiles thus far. Others, as Ellicott and Alford, make it signify the rest of mankind; but the words are too slight to cover so wide an extent. The true meaning is, the rest of the children of disobedience, in Ephesians 2:2. Paul’s train of ideas is: The devil worketh in the children of disobedience, among whom we indulged the same lusts, and were by nature as depraved even as the rest. 4. God—It is to be remembered, according to our introductory Plan, page 253, that Paul is giving the divine side of man’s salvation in the whole of these first two chapters. Here he emphasizes, God, mercy, and grace, with persistent force and earnestness. 5. Even… dead—His mercy was alive when we were dead. He loved us even when we were most unlovely. Hence how truly is all by grace.And, here, at the commencement of the picture of the redemptive process, at the first mention of our life-dawn in Christ, Paul flings abruptly in this hint, by grace… saved, preparatory to his expanding the complete statement at the close of the process, Ephesians 2:8. Mercy, goodness, grace, and all from nothing less than God, is what he is so impatient to bring out that he can hardly wait to state the process in which those glorious and melting attributes display themselves. This grace is understood best by emphasizing the even… dead—intensely. Dead; given over to darkness, depravity, the devil, and wrath; over that scene it is that the light of grace breaks with healing in its beams.Quickened—Inspired with life; life for soul first, life for body next, life in eternity last. With Christ—Who was raised, as pictured in Ephesians 1:20. 6. Raised… sit… in heavenly places—As Christ in Ephesians 1:20. 7. Ages to come—The rolling cycles of eternity. So long as the immortality of the redeemed shall endure, the riches of his grace will be shown, shown to what new worlds we know not. This will commence at the blessed period of the glorious summing up in Christ of Eph 1:10, (where see note,) and is brought to its consummation by the wonderful display of omnipotent power described in Ephesians 1:19, (where see note,) to a vivid view of which the apostle offers his continued and glowing prayer that the Ephesian eyes may be opened. 8. For—In view of this divine organic process now completely stated. By grace—Gratis, for nothing in return. Are ye saved—Not merely converted, justified, and sanctified; but gloriously saved—saved from death, the devil, and hell; saved to resurrection, Christ, God, and glory, in the full sight of the endless aeons to come. Through faith—As the instrument in God’s hands; the handle by which he gets hold of us to snatch us from Satan and spring us into heaven. For the Greek preposition for through, here, is the preposition of instrumentality. Hence faith has three aspects. When, (1) it is said that God justifies us through faith, then faith is the instrument with which God rescues us from sin and hell. When (2) it is said “The just shall live by faith,” then faith is to us the means by which we live. When (3) it is said, “Believe and thou shall be saved,” then faith is the condition upon which we are justified, regenerated, and elected to holiness here and heaven hereafter. That faith is indeed empowered in us by the grace underlying our probation: but that faith freely exercised by us, and seen by God, is the underlying condition of our election in time; and foreseen by God is the underlying condition in our eternal election before the foundation of the world, as described in Ephesians 1:4; Ephesians 1:11, where see notes.And be it especially noted that in St. Paul’s view there is no contradiction between the gratuity of our salvation and its conditionality. There is no contradiction between our being saved by grace and its being through faith; just because faith towards God, though a right thing in God’s creatures towards him, and an excellent thing in itself, is not a merit that pays God for any thing, or obligates him to any donation to us. It is his right to drop us into nothingness any moment he pleases, and no wrong is done us. Far less can our faith entitle us to pardon for past wickedness, to a blotting out of past books, and a conferring a glorious immortality at God’s right hand. Notwithstanding the free, rightful, excellent exercise in faith by us, every thing comes from God to us by grace. Surely the faith with which a beggar stretches forth his hand to receive the donation of thousands from a millionaire would not be a merit, a work, a compensation to the donor, neutralizing the graciousness of the gratuity. See note, Romans 3:24; Romans 3:27.And what a reasonable, beautiful, and delightful condition proffered is this—simple coming into obedience to and harmony with God by a pure act of free, submitting, and confiding faith. It is at once the due act of a yielding rebel to a rightful sovereign, and of a returning prodigal to a rightful and ever gracious parent. Gracious, indeed! for it was while dead to God and alive to and with the devil, that God loved us and laid the plan of our rescue.That… it—Both, as well as not of works, in next verse, refer to being saved, and not to faith. Faith is, indeed, truly said to be the gift of God; but it is faith as a power, not as an act, that is God’s gift. So sight is either a power or an act. Sight, as a power, is the gift of God; but sight, as an act, is our own exertion of power. Not of yourselves—The whole structure of the apostle’s view of our rescue from the depths, and exaltation to the heights, and our consequent utter gratitude to God, is wholly overthrown if ours is a self-salvation. Our faith, as an act, natural and divinely empowered, is from ourselves: but not our salvation. The structure of that salvation requires all the power depicted in Ephesians 1:19. Gift— Donation; not pay or wages earned. 9. Not of works—Neither the works of the Jewish ritual, nor the works of the moral law by Gentiles. If either ritual Jew or moral Gentile were saved, it would not be because of the value of their doings, but for that deep spirit-seated faith, according to their dispensation. It is the heart inspiring the act, and not the act, that saves. And that spirit of faith in Jew or Gentile would, if Christ were truly presented and understood, heartily embrace him. Boast—A self-saviour needs no Christ-saviour. All Christ’s history in Ephesians 1:17-23, and all God’s mercy in 1-7, are to him null. He can boast, “I need no free pass; I pay my own way.” 10. His workmanship—Instead of our being the workers, God is the worker and we are the workmanship—the fact accomplished. Created by a new and better creation. Unto good works—For we are not only elected from past faith, but we are elected unto good works. Note, Romans 9:13. Before ordained—Literally, hath pre-prepared. God has not only constructed us, but he has also constructed a whole set of works and ways in which we should walk. He has planned a whole suit of Christian graces, active and passive; heavenly tempers and beneficent doings which he has modelled for us in Christ, and set before us, to exemplify in our own character and future history. There are ignorance, guilt, and misery enough in the world to call all our new life into Christ-like action. We may, like him, go forth and cause the blind to see, the lame to walk, and even to raise the dead—dead as the Ephesians, in Ephesians 2:1. God has beforehand written a good biography for every man to live. And his life may thereby be like that of Jesus himself—a blessed gospel. 11. Wherefore—In view of the gracious history of Eph 2:4-10. Remember—Review your past heathen condition, in order to appreciate your present Christian blessedness. Gentiles in the flesh—As being not circumcised Hebrews. Uncircumcision—The reproachful epithet of the Jews upon all who possessed not the mark of the Abrahamic descent and covenant. Made by hands—In distinction from the circumcision of the heart, made by the Spirit. 12. Without Christ—This description of their heathen condition differs from that in Ephesians 2:1-3, in that the latter details dark, active wickedness, exciting abhorrence; whilst this presents details of destitution and unhappiness, touching the heart with pity. Without Christ, they were without every other blessedness; without holy citizenship, without the covenants, without hope, and without God—only in the world. Aliens… Israel—Literally, Foreigners from the polity of Israel. They had no rights in the spiritual realm; no citizenship in the city of God, in the Jerusalem below, or the Jerusalem above. Strangers… promise—In those blessed covenants in the archives of the holy city they, as unnaturalized foreigners, had no share and no knowledge. The Abrahamic and Mosaic covenants, and including both, Christ’s covenant of promise, conditioned on faith, had no promise for them. No hope—There was in those covenants a blessed hope of pardon of sin, of immortality, and eternal life; but no hope therefrom for them. Dim hopes from nature there were, but nothing that Christianity could call a hope. Without God—There was a God in Israel, revealed in the covenants, incarnate in Christ; but no God for them. They had a great fancy goddess. Artemis, (Diana;) but she was nothing but a many-breasted pantheistic conception. Notes, Acts 19:22-28. They were without God in all the world. They were solitaires, orphans, godless, and wanderers in the world, that was full of a father God. But the precise meaning of the clause in the world, (which has been something of a puzzle to commentators,) may be best seen by reversing the order of the clauses: In the world, without God, without hope. Its emphasis may thus appear; without hope, without God, yet—in the world! In an existence rendered by sin worse than non-existence!Such is the picture, drawn with deep pathos by a tender yet true hand, of unregenerate heathendom! Well may Meyer query whether such a picture makes any allowance for the salvable heathen. It supposes no Socrates, Plato, or Aristides. But doubtless, in fact, there were among the pagan converts from Artemis too few such relieving exceptions to suggest any brightening of the picture. See notes, Acts 18:19. Perhaps he would have drawn a milder portraiture of the barbarians of Melita. Acts 28:1-6. Notes, Romans 2:14-15. 13. But now—O yes, now! What a glorious contrast between those times past and this now! With what pity from this now may these Christian Ephesians look back upon the heathen Ephesians they were in times past! And with what pity should all Christians look upon the hapless heathens who are still in those sad and hopeless times past! Being in Christ, these Ephesians have every point of contrast to their former miseries. They are not afar, but nigh, unified with the holy Israel, Ephesians 2:14-18. They are, with Israel, builded into one edifice, Ephesians 2:19-20; nay, into a temple, where the Holy Spirit resides, Ephesians 2:21-22. In Christ Jesus—As identified with him, (note, Romans 6:3,) and incorporated with his mystical person; reverse of without Christ above. Far off… nigh—In soul and nature. These were habitual terms with the Jews to designate those who were residents near the temple and the holy of holies, and those who resided at a distance from the temple and the grand altar, and especially pagans of foreign blood. And these terms were in accordance with Isaiah’s magnificent words: “Listen, O isles… from far,” Isaiah 49:1; and “Peace, peace, to him that is afar off, and to him that is near, saith the Lord,” Isaiah 57:19. By the blood of Christ, which had fulfilled, and so dismissed, the sacrificial rites of the Old Covenant. 14. Our peace—A triangular peace between Jew and Gentile, and between both and God. One of the Hebrew names for the Messiah was Shalom, Peace. Made both one—Not by abolishing race distinctions in the physiological man, but by abolishing old antagonisms, and creating a new unity in Christian brotherhood. The middle wall—The words, if not an allusion to the wall described in our notes on John 2:14, and Acts 21:28, are well illustrated by it. 15. In his sacrificial flesh on the cross. The triangular enmity above named. The Mosaic ritual law, consisting of a system of commandments, and comprised in a body of ordinances or statutory regulations. In himself—As if embodying the twain into one new man—his own mystical person. Peace—Leading to the threefold peace by which Jew and Gentile, being one in Christ, are one with God, as next verse. 16. Reconcile—The anticipation and commencement of the final reconciliation, (Colossians 1:20,) which is identical with the gather together of Eph 1:10. In one body—Threefold of Jew and Gentile in Christ. Enmity—As above. Thereby—By the cross. 17. And came—From heaven to earth at his first advent, announced by angels with “on earth peace.” His personal preaching, though limited to Jews, announced peace to all and for all. And preached—He first made Palestine his school for teaching this peace; he performed the great work of slaying the enmity by the cross; and then through his apostles, inspired by the Spirit, he proclaimed peace to “all nations.” 18. For—In order to show how this peace is accomplished. It is by having, through him, as mediator, an access or introduction to the common Father of both, thereby rendering them brothers. 19. Fellow citizens—The bright reverse of the alienation and exile pictured in Ephesians 2:11-12. Household—God is father of the family; the saints are its members; and both Jew and Gentile are a unit in this filial saintship. 20. And are built—Here the figure changes. From the family, here begins the building, put up with a very rapid and finished architecture. Its foundations are apostles and prophets. Not indeed their persons, but as the embodiments of the gospel they preached. The prophets are not of the Old Testament, but of the New, as in Ephesians 3:5; Ephesians 4:11. Corner stone—The large stone laid by ancient builders at each corner to bind and hold the walls firmly together. See note Matthew 21:42. And this image beautifully expresses the unity of Jews and Gentiles by Christ. 21. All the building—The four walls, fastened by the corner stone, as different races are firmly bound into the Church by one common Christ. Fitly framed together—Adjusted and united by one common gospel of peace. Groweth—It is an ever growing building, expanding in time and space over the earth. Holy temple—Not a temple of idolatry and sorcery, like the great fane of the Ephesian Artemis, but a spiritual temple more worthy than even the edifice on Moriah. 22. Ye—Ye Ephesians. Also—As well as other saints and household of God. Through the Spirit—As Jehovah dwelt in the holy of holies of the temple, having been visibly present at the dedication by Solomon. 3. This blessed renovation was under Paul’s Gentile apostleship, instrumentally, Ephesians 3:1-13.1. For—Paul began his letter with the broad, universal elect, chap. 1; he next narrows to his Ephesian converts, chap. 2; and now, chap. 3, he comes to a point in his own Ego. At this point he starts with fervent prayer in their behalf; but the mention of his apostleship carries him out into a full expatiation of thirteen verses upon that glorious office; and when that excursion is finished, the actual record of his prayer begins at the fourteenth verse. For this cause—In view of your blessed transition from heathenism to Christ, as pictured in the last paragraph. I Paul—And doubtless no human name so thrilled their hearts at the utterance as this I Paul. It is uttered in the majestic style of their apostle, who, however humble in himself, is authoritative in his divine office. Prisoner… Christ— Not Cesar’s, but literally Christ’s prisoner. In every phase of life he is Christ’s.The reader, casting his eye down to Ephesians 3:14, will there find for this cause resumed, and the apostolic prayer offered. But here, starting at this point from the word Gentiles, Paul first states the call of the Gentiles, Ephesians 3:2-6; next, his own divine commission as their apostle, 7-9; and last, what the mission imports, 10-12. 2. If ye have heard—The best commentators, as Meyer, Alford, Ellicott, Eadie, etc., agree that the Greek for this if implies no doubt of their having heard, but rather assumption that they had, namely, from Paul himself during his two years’ ministry at Ephesus. 3. By revelation—At his powerful conversion, as narrated in Acts ix; but the revelation is detailed in his own statement, in Acts 26:16-20. The mystery—The fact heretofore held, undisclosed, in only the foreknowledge of God. Wrote afore—Above wrote, in Ephesians 3:11. In few words—In brief. The same phrase, ενολιγω, as used by Agrippa and by Paul, (Acts 26:28,) and means smallness of amount. 4. When ye attentively read it as a sample of my gospel, ye may be able to appreciate my insight. The mystery of, or concerning the Christ or Messiah. 5. Other ages, or dispensations preceding this, as the patriarchal, the Mosaic, the prophetic. Not made known—Of the same mystery, Paul affirms (Romans 16:25-26) that it “was kept secret since the world began,” but “now is made manifest,” and “made known to all nations.” In his apostleship was enclosed the mystery of God. The sons of men— Who, with all their natural powers, could never discover it. As it is now— Beautiful predictions are recorded in the prophets of future good to the Gentiles. But the disclosure was not then made as it is now, when it forms the great theme and event of this newly opened age. Prophets—Clearly the New Testament prophets, as in Ephesians 2:20. And these are holy as truly as the prophets of old, who were set apart for revelation to men. 6. What this mystery is he now expresses. The Gentiles—All nations besides the sons of Abraham: for both in language and in action St. Paul showed his wonderful prophetic comprehension of the vastness of his apostleship, as including (Romans 16:26) all nations. This called him east and west, and moved him to make Rome his capital. And this indicates, too, that he understood not that the probationary age was to be closed by a speedy advent of Christ, but believed himself to stand at the threshold of a new dispensation of the universal gospel to mankind for ages. Fellow heirs… partakers—Our English feebly represents the apostle’s Greek. We render it, The Gentiles be co-heirs, co-embodied, and co-sharers. The Jews had so interpreted the prophets as to assume that Jerusalem should be imperial instead of Rome, and the subjugated Gentiles should be their subjects and servants. But to Paul is revealed a new and better gospel. There is to be no political conquest. Simply the antagonism of ages is to be removed, and all the world stand equal under the Christ. Promise—The promise of a universal Saviour, first given in Paradise, repeated to Abraham, and re-echoed by the prophets of old. 7. This stupendous mystery brings us again to the apostle’s Ego. Minister—Not an originator or composer, but a mere servitor, an agent in distributing. The gift—Consisting of the grace, or endowment. According to… power—As in the similar phrase in Ephesians 1:19, the reference is to the divine power exerted in accomplishing the redemptive scheme.Paul’s apostolic endowment was bestowed in accordance with that powerful display of God’s omnipotence. 8. The apostle feels the overwhelming pressure of this sublime mystery resting upon his being. Like one surveying the vastness of universal space, as unfolded in astronomy, he feels what a mere speck he is. The present verse is indeed a contrast between his own littleness and the greatness of Christ’s bounty to men, which he is called to dispense. Less than the least—An ingenious expression of the translators to give the force of the apostle’s Greek. The Greek word is a superlative least, with a comparative termination added, as if leaster; a degree below least; and so less, by one degree, than the least. Of all saints—For which of all the saints had so “persecuted the Church of God?” 1 Corinthians 15:9. Even as late as 1 Timothy 1:13, he cannot forgive himself, how much soever God had forgiven him, that he had been “a blasphemer, and a persecutor, and injurious.” Preach among the Gentiles—Especially; as Peter among the Jews, Galatians 1:16. Unsearchable—The Greek word derived from track; so, untrackable, untraceable. 9. Make… see—Φωτισαι, to illuminate as to what, etc. Fellowship—A better reading would be economy, or established plan. From the beginning of the world—That is, from the point of time and event at which the ages or dispensations started. Ellicott precisely expresses it:“The counsel itself was formed before the ages.” 1 Corinthians 2:7. The concealment of it dated from the ages; that is, from their starting-point. Created all things—St. Paul here (as in Ephesians 2:8, and often elsewhere) sedulously fastens the redemptive system to God himself; not to any Gentile polytheistic god, but to the supreme God, who founded and brought into existence all things, and not the least among them, this divine scheme of bringing our entire race within the unity of his Son. 10. All these things—namely, the Gentile call and its apostleship—take place to the intent, or in order that, the future heavenly worlds might realize the God they have. Principalities and powers—Note, Romans 8:38. In heavenly—In the supernals. See note on Ephesians 1:1. By the church—The glorious and finally glorified. Manifold—Many-formed, variegated; showing itself around infinite complexities in bringing out the clear, the right, and the glorious. 11. Eternal purpose—Of reconciling the whole race in Christ, Ephesians 1:10; which purpose takes completion in the elect through faith. But the wisdom of God is manifold. As the ideal of God is not realized, so that that pure mercy is not fulfilled, thereupon he avails himself of that non-realization to unfold his attribute of justice in judgment upon sin, and thus reveals more completely his full-orbed nature. 12. Boldness and access—Or introduction. Both are the reverse of that fear which the consciousness of unpardoned sin produces both in our race and in our individual guilty conscience. This boldness, literally, freedom of address, is the state, gift, and enjoyment of the reconciled soul in address to God. Access—Introduction. Confidence—A forward trust put forth upon God. By, or through, the faith of him—Namely, Christ as its object.We conceive that this entire verse is pictured from Oriental autocracy. We are afraid to approach the royal presence: but the monarch’s son is our patron. Fear is thereby removed. By faith in that son, as we are about to approach; we will have a freedom for speech, an introduction, in confidence of receiving our request. 13. Wherefore—In blessed review of the comprehensive results of this Gentile call and apostleship. I desire—I beseech you for myself. Faint not—Be not downcast or disheartened. There might be those who feared that the imprisonment of the apostle was a refutation of his doctrine. They might be disgusted at a cause that so poorly sustained its champion. Hence Paul alludes bravingly to his bonds; he is “an ambassador in Christ,” “the prisoner” of Christ. And hence, to inspirit them to a similar brave view, to thrill them with the same spirit, he uses these electric words. For you—As Gentiles, and as sinners, then, he preached and suffered in their stead.Your glory—That I and you should suffer chains and death for Christ and his elect.Paul, having expanded the view of his apostolic office, (note, Ephesians 3:1,) is now ready for the apostolic prayer. 4. Paul’s apostolic prayer for the Ephesian Church, Ephesians 3:14-19.14. For this cause—Resumption of his purpose of prayer at Ephesians 3:1, where see our note. The cause still remains the same, pervading alike the paragraphs Ephesians 2:11-22, and this last paragraph Ephesians 3:1-13, namely, the happy gathering of the Gentile Ephesians into Christ under Paul’s apostleship. Bow my knees—As before them solemnly in thought assembled, Paul conceptually kneels to dedicate them as a Church to God. In this prayer he is too earnest to stand or sit, and so, in body as in spirit, he bows before God. The attitude of body is of inferior importance, except as externally impressive both upon others and upon ourselves. God, however, is as truly beneath and behind us as he is above and before us, and whatever attitude of body we assume matters not, provided our reverence is perfect. Paul says not that he prays, but gives the prayer as audible to their listening ears. Of… Christ, is omitted by the best critics as not genuine. 15. Whole family—It was a beautiful interpretation which made this word family include the saints on earth and their fellow-saints in heaven as all one blessed kin with Christ, their elder brother. But both the absence of the Greek article before the word and the spuriousness of the above clause exclude that meaning.The word here rendered family, (πατρια, patria,) is derived from the Greek and Latin πατηρ, pater, which, with our word father, are but different forms of the same words. A patria is a great kin, clan, or race, descended genetically from one primitive progenitor. So the three great patriae, or races of the earth, traced their lineage to Shem, Ham, and Japhet as their progenitors. Of every patria the father-founder is called (patria, progeny, and αρχη, arch, chief, or beginner) patriarch. St. Paul’s thought, then, is, that God is the universal Patriarch. Translating patria by the English word patriarchy, (the word patriarchy importing the progeny of the patriarch,) we may render this clause, Of whom all (or every) patriarchy in heaven and earth is named. The words then include angels above and men below. Angels are not, indeed, born; yet, as originated from God they are called “the sons of God.” The patriae in heaven are the angelic ranks and orders. Is named—The descendants, or patria, of a patriarchal progenitor are often called by his name; and patronymic words, so called, are formed to express the patria. The patria of Japhet are Japhetidae; of Abraham, Abrahamidae. Now, though no proper name precisely parallel to these may be quoted to designate the universal patria of God, yet such a name is the true name of their nature in their divinely-originated relation. “Sons of God,” “Diogeneis,” that is, God-born, or creatures, are what God’s patria may be truly named. Most truly so named in so far as a true name expresses the nature of the thing.We find no commentator inquiring what relevancy this fatherhood of God over all races has to St. Paul’s present train of thought. We suppose that it springs from his presenting himself in the previous paragraphs as apostle of the Gentiles. He beseeches God, the father of all races, to pour the richest blessings of the Abrahamic promise upon these Japhetidae, this Church in Japhetic and Aryan Ephesus. The drift of Paul’s prayer may be comprehended by noting that Ephesians 3:16-17 express qualifications (as might, and an indwelling Christ) for achieving (Ephesians 3:18-19) knowledge of the boundlessness of Christ’s love, and a possession of God’s fulness; concluding with a doxology expressing the unlimited power of God to do all, and more than all, we can ask. 16. Riches of his glory—An affluence too abounding for any one race alone. Strengthened with might—For the immense attainments of Eph 3:18-19. In—Rather, into; implying the inpouring of the might of the divine Father. This favours Meyer’s thought, that Paul’s prayer for their might is antithetic to their faintness, in Ephesians 3:13. Their faintness did, indeed, (as Eadie objects,) take occasion from the mere “personal wrongs” of St. Paul; nevertheless it was a spiritual weakness unmanning their whole Christian might. He might well pray, therefore, for the whole wonderful energizing expressed in the following verses; for spiritual power is in sum total what he asks. Inner man—The spirit, in antithesis to the body, the outer man. And also, perhaps, the spirit, as the ethical Ego, in which all spiritual operations are centered, in distinction from the anima, or soul, in which the animal and secular intellectualities reside. So Romans 7:22 : “I delight in the law of God after the inward man.” Yet the Holy Spirit in the inner man sheds his purifying power through body and soul as well as spirit. Note on Matthew 5:8, and 1 Thessalonians 5:23.The phrase inner man is found in a similar sense in Plato; but there is no reason for supposing it borrowed by Paul directly from Plato. It was probably current among thinkers in Paul’s day, as such terms become in periods when men deeply reflect. 17. Christ… in your hearts—The powerful thought is, that Christ’s own spirit or temper may, by faith, or self-surrender on our part, supplant our own natural temper in our hearts, so that we may approximately live and speak as Christ would in our place. That—In order that. Thus far he has prayed for the conditions that shall produce what follow. Rooted and grounded—As Wordsworth finely says: “Rooted like a plant, and therefore always alive and growing; and grounded as a building, and therefore firmly established—in love.” The bishop’s words are abridged and improved from Adam Clarke. 18. With all saints—Inasmuch as you Gentile Ephesians are built with all other saints into the structure of a glorious Church. Breadth, length, depth, height—These are the four geometrical dimensions of a building, or other solid or spacial object. But of what object is it that Paul is praying that his Ephesians may comprehend these dimensions? The old Greek commentators, as well as Erasmus and Grotius, refer it to our redemption—identical with the mystery of Eph 3:9. For although the word mystery is far back in the discourse, yet the thought, redemption, runs through its whole current. And to this redemptive mystery these geometrical distinctions have been attributed with a truth and beauty not deserving the repulse they receive from Meyer and others. The length of this redemption extends from the eternity of God’s foresight to the reconciliation of Eph 1:10. Its breadth is in design as broad as humanity; its depth as profound as the perdition from which it rescues us; and its height as sublime as the heaven to which it raises us. Still it must be inquired whether there be any object more supposably present at the moment to St. Paul’s mind in naming these dimensions than this redemptive mystery? Meyer, with decisive confidence, identifies the love of Christ in next verse as the object. If so, then Paul prays that they may… comprehend the dimensions of, and know, by real experience, the love of Christ. But, as Eadie justly objects, the Greek conjunction used by St. Paul does not thus unite two clauses co-ordinately. Besides, the break between Ephesians 3:18-19 is too decided.Our division of paragraphs clearly shows, we think, to what object these dimensions belong. At Ephesians 3:14, as we have noted, the for this cause being identical with the for this cause of Eph 3:1, and the entire of Eph 3:1-13 being parenthetical, Paul’s mind reverts back to Ephesians 2:20-22, where the glorious churchly temple stands out in full view. Into this temple the intervening paragraph describes the inbuilding of his Ephesians; and the present passage prays that they may fully comprehend the blessings and glories of its structure. That the apostle has this architectural image still in view is clear from the fact that grounded—that is, based, or founded—has the same Greek word as foundation in Ephesians 3:20. 19. Know—As by conscious experience. Love of Christ—His love to us as manifested in the redemption. Passeth knowledge—The conciseness of St. Paul’s Greek justifies the rendering, that ye may know the knowledge-surpassing love of Christ. A contradiction in form in order vividly to impress the truth that the quality and surpassing amount may be apprehended, though it cannot be adequately comprehended. We know the ocean, yet the ocean immensely exceeds our knowledge. Filled—Is the image of a temple still continued? The thought, then, naturally recurs to the filling of the temple of Solomon with the shekinah at the dedication, (2 Chronicles 5:14,) when “The glory of Jehovah filled the house of God.” St.Paul here, as Clarke beautifully, develops the thought, dedicates the temple described in Ephesians 2:20-22, into which the Ephesians are structurally incorporated. But as this temple is a spiritual structure—a communion of living souls—so the shekinah must therein dwell in living hearts. With—The old method of interpretation, by which the Greek preposition εις was said to be put for εν, and then εν be rendered with, is properly obsolete. The preposition truly expresses into or unto. The image suggested by the phrase filling into an element, would seem to be that of filling a sponge or a vessel by plunging it into the element, as dipping a cup into the ocean and thereby filling it. The filling would imply the complete replenishment of the cup, and the into would imply the motion by which the filling is accomplished. Taking the preposition to denote unto, what would the phrase unto all the fulness of God mean? Unto would then be a preposition of measure; that ye may be filled up to the full measure of the fulness of God. But then the fulness of God surely cannot include his omniscience, or his omnipresence, so that we become endowed inwardly with the attributes of God? It is that highest plenitude of his Spirit wherewith he ever fills his true and holy Church, made up of true believers. It is to be filled with all that sanctifying plenitude of the indwelling Spirit for which our finite nature has the capacity. There is no limit in God, but in us only. 20. Now—This rendering of the Greek transitive particle äå is very beautiful. As if St. Paul, at the dedication of the glorious Church, had said, The dedication prayer is finished, now let the choral begin. Unto him— Compare the doxology with which St. Paul closes the argumentative part of Rom 11:36, and still rather, that with which he closes Romans 16:25-27. These doxologies are finishing shouts of triumph. For, as we have elsewhere noted, (Romans 8:39,) St. Paul always climactically ends, after struggle, in victory and glory. Him—Not fabulous Artemis, nor Jove, but Him—the God of all worlds and of all ages. Exceeding abundantly—St. Paul’s Greek piles up hyperboles to express the plenitude of the prayer-hearing Jehovah. Ask or think—Our think is likely to be broader than our ask; but God’s able is broader than either. The Jews asked and thought a human hero-Messiah; God gave a divine Redeemer for the race. According to the divine power that worketh by his Spirit in us. It is for the rich plenitude of God within the soul that Paul has prayed. 21. Unto him—Repeated with majestic emphasis. Be glory—Namely, an ascription of supreme adoring honour. Throughout all ages… end— Literal Greek, into all generations of the age of ages. And here we might be surprised at generations being ascribed to the eternal ages. But the word generation designates, not a real progeny, but a time period. With the elder Hebrews a generation seems to have been a century, with the Greeks, one third of a century. (See Robinson’s Greek N.T. Lexicon on the word.) Grotius rightly says, For the purpose of magnifying, the apostle here mingles two Hebrew idioms, namely, “to generations of generations,” (as in Psalms 10:6,) and “to ages of ages,” (as in Isaiah 45:17, and elsewhere.) But it may be asked how does this phrase truly and completely express eternity?—for it appears to express not time infinite, but merely time indefinite. We may reply, that, at any rate, St. Paul here uses it for time infinite or endless, since he uses it to measure the duration of Jehovah’s glory, which must be infinite in duration. Amen—Grotius suggests: “The Churches were accustomed to acclaim amen at such doxologies, which, that they may do, Paul gives them a lead.” A beautiful thought, confirming the idea that St. Paul conceptually dedicates his Ephesian and universal Church with this prayer and choral finishing.And now, this glorious Church, as viewed from its divine side, is delineated, erected, finished, and dedicated with prayer and rapturous anthem.—Let us next contemplate the human side of its churchly and Christian duties.PART SECOND.HUMAN SIDE OF —DUTIES OF GOD’S ELECT CHURCH ON EARTH, Ephesians 4:1 to Ephesians 6:24. I. IN AND , Ephesians 4:1 to Ephesians 5:21.1. To be a holy and efficient Church, 1-16.a. In holy unity of spirit, Ephesians 4:1-6.1. I—St. Paul’s powerful Ego again. Note Ephesians 3:1. Therefore— In view of this sublime divine side of your redeemed churchdom. Walk worthy… vocation… called—Had he been addressing sinners he would have exhorted them to enter by faith into the number of God’s elect, and by obedience to the divine call to be numbered among the called. But this they have done. They are elect and the called. He can, therefore, only exhort them to walk worthy of the vocation (and vocation signifies calling) wherewith they were called. They are called as once Gentiles into the spiritual Israel, and called as once sinners into the elect Church. Perseverance and not apostasy, perfectness and not defectiveness, is their now high and holy obligation. Walk here implies Christian activity; just as in Ephesians 2:2 it designates energetic, depraved activity. Dr. Clarke suggests a contrast between the apostles’ confinement to passive duty in prison and their freedom to walk in active Christian life. The antithesis is beautiful, but was imagined by the commentator, not by the apostle. Dr. Eadie’s calling the suggestion “a stroke of very miserable wit” is a “stroke” of very uncandid criticism. The simple-hearted and great-hearted Adam Clarke had not the slightest intention of “wit,” but of beautiful practical reflection. 2. With—It must be specially noted that St. Paul here specifies the virtues conducive to the unity which he is preparing to enforce. Lowliness—The reverse of the love of “pre-eminence,” imputed by St. John to Diotrephes, (3 John 1:9,) the greatest of all sources of dissension in Churches. Chrysostom truly says that it is a self-undervaluation, even under consciousness of higher worth. The greater the man, the truer the magnanimity that consents to become nothing in order to common unity.Trench, Alford, and Eadie very inconsiderately deny this statement of Chrysostom; the last going even so far as to say that such a lowliness would be mere simulation. Not at all. The apostle does not prescribe a false intellectual self-estimate, or a pretended one. He prescribes a temper and a will, which, while truly conscious of an entire superiority in fact existing, is willing, for holy ends, to accept a lowly estimate or “a back seat.” Meekness, with longsuffering—As lowliness implies a cheerful submission to a lower rank, so meekness implies a serene self-possession under immediate insult or injury, and longsuffering a calm endurance under the pressure of permanent wrong. These are passive virtues, which paganism underrated, and Christianity, if it did not first transmute into virtues, did yet bring out into a new and beautiful lustre. Though passive virtues, they imply in their true nature greater strength of character, and greater real magnanimity, often, than the more showy and turbulent heroisms. Having these virtues in full possession, then forbearing one another will be easy. The forbearing will be the simple manifestation of the three antecedent graces of the heart. And when this forbearing is truly exercised, the true result is what the apostle is here preparing for, divine unity. 3. Endeavouring—Zealously aiming. Unity of the Spirit—That unity of love which the Spirit inspires and creates. Bond, consisting of peace. Peace is the very girdle and tie which binds the bundle. 4. There is—The italics show that these words are supplied by the translators. Like the “for” supplied by Eadie, they weaken the sense. Thus far Paul has been preparing the Ephesians for the unity; he now points to the high centres of unity their Christianity presents, and abruptly exclaims, One body, one faith, etc. Seven times is the word one repeated to show them how perfect is their ideal oneness. One Spirit—Forming the higher soul of the one body. It is the infinite Spirit so animating all their finite spirits as to centralize them into one body, and give that body life and power. One hope—The single blessed hope in Christ, by which they joyfully anticipate a glorious eternity. 5. One Lord—To whom, as centre, head, and author of our entire salvation one faith unites us, that faith expressed and confirmed by one baptism. Thus one faith supposes a creed. That is, it assumes that Christianity is not only a life but a doctrine. It has its central fundamental truths which must be embraced in this one faith. By these truths believed, and firmly held, men are led to, and united to, Christ as their Saviour. Besides these fundamental truths, by which Christianity is formed and a man becomes “a believer,” there are, doubtless, many truths and many beliefs held by many Christians not necessary to the very existence of the one faith. But we must not give ready heed to teachers who declaim against “doctrines” and “the creeds,” as if truth and sound doctrine were not vital to the reality of our Christianity. One baptism—One affusion by the Spirit, symbolized by water, declaring to the world our living one faith in the one Lord. 6. One God—Again St. Paul takes care to fasten our salvation to Him who is above all heavens. He is dealing with late worshippers of Diana or Jupiter. This salvation hangs not from these idols. Nor is it a mere earthly system with no heaven-connected cord. It is bound to the throne of the Infinite. And Father of all—One of the traces of the fatherhood of God, which Gentilism had lost, is the idea that the name Jupiter is in origin Zeus-pater, God-father, or, rather, Sky-father, or Heaven-father. St. Paul restores the true fatherhood to his converted Gentiles, pointing them to the supreme Zeus-pater, whom no image could represent, and no temple hold. Above… through… in—The threefold members are unquestionably based in the Trinitarian thought. Beginning with the baptismal form, (Matthew 28:19,) thence taking that of the benediction (2 Corinthians 13:14) and the trisagion, (Revelation 4:8,) we have models according to which Paul’s trinal clauses should certainly be interpreted. See our note on the Sacred Three, vol. ii, p. 77. The accordance of the prepositions here with the Trinitarian Persons is obvious. The Father, as original creator, is above all; the Son, as agent, or manifest God, is through all; the Spirit, as Sanctifier, is indwelling. Yet while these trinal attributes may thus symbolize the tri-personality, they may still accordantly be considered in pure reference to the one God as Omnipotent, Omnipresent, and Immanent. As the Omnipotent, he is the essential force; as Omnipresent, he fills all space; as Immanent, he is the inmost basis of all substance and all existence. But we must never convert this Omnipresence, or Immanence in things, into an identity with things. For this identity with things is pantheism. It makes all things God. Pope’s lines—“All are but parts of one stupendous whole, Whose body nature is, and God the soul,” etc.,do truly express this divine Immanence, with great poetic beauty. They should never be charged with pantheism; they declare that God is in all things, but not that he is all things. But Emerson’s language—“He is the axis of the star; He is the sparkle of the spar, He is the heart of every creature; He is the meaning of each feature;”identifies God with things, the Creator with the creature. It identifies God with our own persons, and thence becomes self-deification. It identifies God with stocks and stones, and thence becomes fetichism. In you all— The you is rejected by the best readings. b. As being gifted with Christ-bestowed ministries, Ephesians 4:7-12.7. Unto every one—Having in the previous paragraph in spirit secured the unity of his model Church, St. Paul now attends to their individualities. According to the measure—For this unity does not presuppose a perfect equality. It requires that each one should recognise his own measure; and should exercise his gifts, and be expected to so exercise, according to that measure. Gift—A beautiful term to indicate that our every ability, natural, acquired, or gracious, is a divine gratuity, demanding thanks and imposing responsibilities. 8. Wherefore—In illustration of these gifts, St. Paul now quotes a passage (Psalms 68:18, where see note) in which Jehovah is represented as having ascended on high, and applies it to the ascended Christ, just mentioned as the divine giver. The psalm is a song of Jehovah’s victory, on what occasion written is not certain, but unquestionably applicable to Christ, who is the Jehovah of the Old Testament. But the particular verse quoted seems to describe the triumphant Jehovah ascending Mount Zion, or some other capital, leading his captives and spoils won in battle. The He may refer to Christ, who spoke through the inspired psalmist, and thus shadowed his future triumphant ascension. Yet the same method of introducing Scripture quotation is used at Ephesians 5:14; 1 Corinthians 6:16; Galatians 3:16; and even in the Apocrypha, (1Ma 7:16,) and by Philo; from all which it is clear that a divine He was reverently held as speaking, with more or less distinctness and personality, through the old Scriptures. That Jehovah-Jesus is that divine He, is strikingly stated in Revelation 19:10 : “The testimony of Jesus is the spirit of prophecy.” When he—St. Paul, for convenience of application without changing the sense, changes thou to he. Led captivity captive— Literal Greek, He captured a captivity; or, He captured a capture. That is, He took a body of captives. Dr. Craven, the American editor of Lange’s “Revelation,” maintains that the phrase implies simply a rescue of friends from captivity in the hands of enemies. But the Greek verb, which is rendered by the phrase led captive, or captured, must mean to reduce to captivity, not deliver from it. Gave… men—The words of the psalm are, “He received gifts for men;” that is, to bestow upon men. Paul simply supplies the sense which the psalmist implies. The psalmist says that the ascending Jehovah took gifts for men; that is, to bestow on men; the apostle, now that the giving is being done, says, he gave gifts unto men. Yet a more literal rendering would be, “he took gifts in men;” that is, he took captives to be distributed as spoils or gifts to his followers. 9. Now—The apostle now proceeds to give an exegesis of the psalmist’s words to show their applicability. The fact that the psalmist’s Jehovah ascended, implies that he had previously descended. Now commentators decide variously the questions that naturally arise. Does St. Paul here simply quote a passage from the Psalms as we would quote a passage of poetry apt to our subject? Or, does he view Jehovah’s ascent, with its implied descent, as a fitting emblem of Christ’s descent and ascension? Or is the former a divinely appointed type of the latter? Or were the images and words imparted by the true Jehovah-Jesus to his prophet-psalmist, truly, as by a glimpse, delineating his own descent and ascension? Either of these views justifies the apostle’s language. We prefer the first. As psalmist and apostle were both endowed with the same inspiration, St. Paul assuredly gives a true meaning, if not the sole true meaning, of the psalmist’s words; nay, he had a true endowment to read a new true meaning into the old words. Lower parts of the earth—By one class of commentators this phrase is made to signify simply the earth; that is, these lower grounds, consisting of earth, in contrast with the heavens above. The phrase is used nine times in the Old Testament: Ezekiel 26:20; Ezekiel 31:14; Ezekiel 31:16; Ezekiel 31:18; Ezekiel 32:18; Ezekiel 32:24; Ezekiel 26:20; Isaiah 44:12; and Psalms 63:9. Dr.Craven shows very clearly that in none of these cases can it designate merely the earth. He seems to establish the ground held by another class of commentators, that it signifies hades; by which we understand the unseen world of human disembodied spirits. Most of the above nine texts are, it will be seen, in Ezekiel, where the phrase is in our version freely translated hell. In the passage in Psalms the phrase figuratively designates the womb, as being the dark, semi-conscious hades of the unborn soul. For it was to a dim and obscure hades that good as well as bad expected to descend under the twilight of the old dispensation. See notes on Luke 16:22-23; Luke 23:43. That our Saviour, during his three days of burial, did visit in soul the region of spirits, is clear from his own statement to the dying thief, (Luke 23:43,) and from Peter’s words, (Acts 2:27,) and, perhaps, from 1 Peter 3:19.The lowers or nethers of the earth (for the Greek word for parts is probably not genuine) means apparently the subterranean regions. Clearly in Greek and Roman paganism, Avernus, or the abodes of the spirits of the dead, was held to be beneath the earth’s surface. Both Homer and Virgil lead their heroes through the dark gates into the under world, where are Elysium and Tartarus, and where the good and the evil receive their due awards. No such full narrative or description is found in the Old Testament. And phrases like this might, perhaps, be explained on the principle of our note on Romans 10:7. To the ancients the heavens were a vast concave above, and the earth was a vast plain below, and the two made the great whole. God and angels were above in the heavens; man below; and hades still lower—a descent into the silent shades, and so lower than the plane of which the earth’s surface is part, if not directly beneath the earth’s surface. And these rudimental conceptions, though immensely supplemented by science, are uncontradicted by science, and are still essentially true. The first half of the Eighth Psalm was as true to Newton as to David, with a stupendous amount of underlying meaning superadded. Addison, in the age of Kepler and Newton, paraphrased that psalm in the lines,“The spacious firmament on high, With all the blue ethereal sky, And spangled heavens, a shining frame, Their great Original proclaim.”The poet knew that he was painting but an apparent surface of things, yet he knew that that visible or conceptual surface covers and stands for all the truths, regions, and objects underlying that surface, as discovered and revealed to us by astronomy. But see our note, next verse.Dr. Craven, adopting an ancient but not primitive theory, supposes that Christ in his descent to hades bore the spirits of the saints up to the eternal heaven—the abode of the glorified after the resurrection. From that view we dissent. We do suppose— 1. That after Christ came, and even as his advent was drawing nigh, it began to be perceived that in the sphere of the disembodied there were not merely indiscriminate darkness and silence, but a paradise of real, yet incomplete bliss. Hence hades is in the New Testament, though really inclusive of the whole, yet usually applied only to the woful side of the spirit domain; just as the name America, though inclusive of the whole continent, is often applied to the United States alone. Usually, we say; yet probably in Acts 2:27 hades includes both.2. That paradise is the name of the blessed side of the spirit-world until the second advent. Then, as death and hades will be merged in the lake of fire, (Revelation 20:14,) so paradise will be merged in the final abodes of the blest. Revelation 2:7; Revelation 22:2. 3. That after the visit of Christ to hades, the third heaven and paradise were different, and not identical, is plain from 2 Corinthians 12:4, where see notes. 10. For the purpose of identifying the Jehovah of the psalmist with Christ, Paul in Ephesians 4:9 notes that the psalmist’s ascender must have previously been a descender; now, for the purpose of showing Christ’s exaltation, he argues that the descender is the ascender. He—In the Greek emphatic, the identical he. Above all the heavens—With the article in the Greek, the threefold heavens of the Old Testament. Note on 2 Corinthians 12:2-4. As the psalmist’s Jehovah ascends Zion, so the apostle’s Christ ascends from the depth of hades to even above the heavens. For God is truly above all heavens. Fill all things—The Highest is omnipotent, and he takes the highest position that he may pour himself down, over and into all things, natural and supernatural. But while he fills all other things with presence and power, he fills his Church with special plenitudes and endowments.To the questions of modern astronomy, Where are heaven, paradise, hades? we may, (in addition to our notes on 2 Corinthians 12:2-4,) give this further answer: Dr. Dawson, in his Bible and Nature, suggests that heaven, the third heaven, may be supposably located beyond the astral heaven. Assuming our starry universe to be finite, then there is a circumambient pure space, encompassing our whole starry system with its ethereal belt. There God may for us specially dwell, in the third or highest heaven, and in supremacy enthroned above all the heavens, binding the system with his power and sending his volitions as perpetual laws through and to the centre. Paradise we might then identify with the second, lower, or “astral heavens;” but the texts suggest a more limited region. Hence Byron’s conception, though sublime, is too cold and indefinite for the biblical view of the blessed abode of sainted spirits:—“When coldness wraps this suffering clay, Ah! whither strays the immortal mind?It cannot die, it cannot stray.But leaves its darkened dust behind.Then, unembodied, doth it trace By steps each planet’s wand’ring way?Or fill at once the realms of space, A thing of eyes, that all survey?”But from the use of the word air in Ephesians 2:2, and Ephesians 6:12, (where see notes,) we should infer that the lowest, or “aerial heaven,” is the border region where the forces of paradise and lower hades blend and struggle. And thence descending, we are led to find the darker and darkest hades in the lower parts of the earth, that is, towards and in the subterranean regions. We should be inclined, therefore, to find the normal paradise in the upper margin of the aerial stratum, undivided yet distinct from the lower hades, and unexcluded from the “astral heavens.” Paradise we should view as a broad, overlying margin of pure ethereal glory, underlaid with shade, deepening to denser and still denser darkness, even, perhaps, to the subterranean centre. That centre is the lowest hades. As to the ouranos, heaven, and the gehenna, hell, beyond the resurrection, see note on 1 Thessalonians 4:17.That the ancient and biblical idea, which located hades in the interior of the earth, finds nothing in the earth’s solidity nor in any fact of science to contradict it, is well shown in the following passage from the Unseen Universe, p. 160:—“The deservedly famous Dr. Thomas Young has the following passage in his Lectures on Natural Philosophy: “Nor is there any thing in the unprejudiced study of physical philosophy that can induce us to doubt the existence of immaterial substances; on the contrary, we see analogies that lead us almost directly to such an opinion. The electrical fluid is supposed to be essentially different from common matter; the general medium of light and heat, according to some, or the principle of caloric, according to others, is equally distinct from it. We see forms of matter, differing in subtilty and mobility, bearing the names of solids, liquids, and gases; above these are the semi-material existences, which produce the phenomena of electricity and magnetism, and either caloric or a universal ether. Higher still, perhaps, are the causes of gravitation, and the immediate agents in attractions of all kinds, which exhibit some phenomena apparently still more remote from all that is compatible with material bodies. And of these different orders of beings the more refined and immaterial appear to pervade the grosser. It seems, therefore, natural to believe that the analogy may be continued still further until it rises into existences absolutely immaterial and spiritual. We know not but that thousands of spiritual worlds may exist unseen forever by human eyes; nor have we any reason to suppose that even the presence of matter, in a given spot, necessarily excludes these existences from it. Those who maintain that nature always teems with life, wherever living beings can be placed, may therefore speculate with freedom on the possibility of independent worlds; some existing in different parts of space, others pervading each other unseen and unknown, in the same space, and others again to which space may not be a necessary mode of existence.” 11. He gave—The fact that St. Paul here makes the gifts consist, not of the offices bestowed, but of the officers, seems to indicate that he nevertheless retained in thought the other interpretation, “he received gifts in men.” Hereby St. Paul impresses upon his Ephesians that one of the best gifts Christ bestows upon the Church is endowed leaders and inspirers. Some to be apostles—As to the apostolic office, consult notes on Matthew 10:2; Matthew 28:20; Luke 1:2; Acts 6:2-4. Prophets— Utterers of inspired truth; whether of prediction, as Agabus (Acts 21:10) and Paul, (2 Thessalonians 2:1-12,) or of inspiration of doctrine or exhortation, as in 1 Corinthians 14:4. Every preacher of the present day who is “moved by the Holy Ghost” to his office, or in its performance, is a true New Testament prophet. And to him the success of his work in the conversion of souls and the upbuilding of the Church, as described in Ephesians 4:12-16, is a blessed proof that he is a genuine prophet. Pastors and teachers—Are these two classes, or two functions of one class? The fact that the distinctive some covers both, has induced many commentators to hold them as one class. But it must be noted that St. Paul names the offices in the order of anti-climax, the greatest first, the least last. The distinctive some was due to the dignity of each of the first three; one some will do for the last two. And as they are very subordinate officers, history has lost their real nature. But under a similar revival in modern times, Methodism called into existence its class leaders, who are truly the under pastors of the flock, watching over the spiritual interests of a certain assigned number. The early catechists, who drilled the convert into the history of Jesus and other elementary truths of Christianity, were, very probably, these teachers. The Sunday-school teachers of the present day are, we think, justly entitled to be held their true successors. c. All for building a compact and energetic Christian Church, Ephesians 4:12-16.12. For—In order to: a different Greek word from the two fors following. This perfecting or fitting the saints is for two things: first, for a (not the) work of service, (not an official ministry,) so as to be a true working Church in all temporal, benevolent, and spiritual matters; and second, for the building up the Church, so that it be at once a strong edifice, and that edifice the body of Christ. The figures of architecture and of anatomy are blended. 13. St. Paul gives, in this verse, a picture of growth into churchly manhood, contrasted, in the next verse, by a picture of doctrinal childhood. All come—That is, all attain unto three things: oneness of faith and knowledge, the perfect man, and the measure of Christ’s fulness. 14. Tossed to and fro—A metaphor from waves tossed about by the winds; billowed to and fro. Every wind of doctrine—When we have, by a perfect knowing of Christ, attained the firmness of spiritual manhood instead of the fickleness of childhood, we possess an assurance in our position not to be disturbed by the gusts of popular scepticism or novel dogmas. Sleight, means dice; of men, who are playing a game; spiritual gamblers. Whereby they lie in wait to deceive is a very diffuse rendering. We translate the whole clause, cunning craftiness, exerted in the systemization of deception. All these full formed isms are deceptions fabricated by the craftiness of deep doctrinal gamblers, whom, if we are men (see Ephesians 4:13) and not children, we will promptly reject. For in deep religious experience, in a thorough experimental knowledge of Christ, do we attain that full assurance of faith which is proof against all scepticism. 15. Speaking the truth—Not only speaking, but in every respect being and acting in truth; or, to coin a precisely parallel participle, truthing in love. As all these isms are systems of untruth, let us be embodied truth bathed in love: for in this trueness in love is not only firmness but growth, both individual and churchly. Into him… the head—As the great reconciler of all things in and under himself as head in Ephesians 1:10-11. 16. From this head, Christ, the whole body (as in Ephesians 1:22-23) is organized and made to grow. This is now expressed very anatomically and complexly. The word body is repeated in the first and last part of the verse. The body makes the body grow into a complete self-building in love. It does this by three things: 1. A very compact organism, which is effected by, 2. Matter of supply, and, 3. Both in proportion to the vital energy of every proportional part. To analyze these three more fully: 1. From the vitality in the head we have an organism fitly joined together and compacted. This is a very tersely expressed image of a true Church unity, to which it is of vital importance that every Church should aspire. 2. This is effected by (to change the translation) every joint of supply. This of supply qualifies the joint, and means that every joint is a supplier of strength, as if it read every strength-supplying joint. 3. And this according to the efficient vital energy in the measure or proportion of every part. Paul traces these successive points, because each presents a topic and a lesson. 1. From our Head is all our life and vigour. 2. From Him we should be a bodily unit. 3. That unit supposes a powerful jointing of part to part, and part to whole. 4. To all this efficient compactness every member, however minute or obscure, should contribute. The model Church is vital in every part. Not one can say, I am of no use, am nothing. 5. And all this is an upbuilding in love. The love of Christ is the fountain; the love to each other is the unity; the love to the surrounding world is the stream, pouring itself forth in benevolence, purities, truths, and missions of gospel power. Were St. Paul’s ideal realized, what all-conquering gospel Churches we should have! Having thus far pictured his Church in itself, Paul will now illustrate its purity by contrasts with the opposite Church of the world, of Satan, and the anti-church of Gentilism. The contrast is twofold; touching sins of the spirit and sins of the flesh. 2. To be a Church in double contrast to the anti-Church of Gentilism, Ephesians 4:17 to Ephesians 5:21.First Contrast—Sins of the spirit, Ephesians 4:17 to Ephesians 5:3.a. In contrast with the Gentilism which you have left, Ephesians 4:17-19.17. I say… and testify—I declare and protest. Therefore—In view of your being the model Church described in the last paragraph. Other is omitted by the best readings. Thereby the apostle, by a new antithesis, holds his converts as not now Gentiles but Christians. Walk—Note, Ephesians 4:1. This outward walk springs from internal pravation, located by St. Paul in mind, understanding, inner life, and heart. Mind—Íïõò, equivalent to the spirit—the high intuitive faculty, the intellect in its ethical sphere, in which the theory of religion and the sense of conscientious morality dwell. Here should be the divine residence of eternal truth, God, Christ, and holiness. But with these Gentiles here is only vanity, which was a common Hebrew term for idolatry; and here with St. Paul it is a name for all the utter worthlessness of the apostate antitheism of Gentilism. And in this vanity of their highest region of intuition they walked. From that region was shed a haze and a darkness over the ground they walked. 18. Understanding—The region of the play of reasoning, the channel of the ordinary thought-current. As the intuitive power above, of these men, was filled with vanity, so the current of thought flowed in darkness. Alienated—Foreignized, de-citizenized, as if belonging to another race from the sons of God. From the life of God—That divine regenerative life produced by the vitalizing touches, and the indwelling of the Holy Spirit, by which we are sons of God. St. Paul’s participle, alienated, glances back to a period when they were home-born natives of the kingdom of God.And this is true both of our humanity and of every man born into this atonement-pervaded world.Bengel and others discern a parallelism between the present four clauses by which the first corresponds to the third, and the second to the fourth. Thus:—Having the understanding darkened, Through the ignorance that is in them: Being alienated from the life of God, Through the callousness of their heart.But, we may add, this whole double process of darkness through ignorance, and alienation through hardness, is the result of the vanity, in the intuitive mind, by which God has been discarded and apostasy been committed. Blindness—Rather, hardness. The Greek term is derived from a word signifying stone, and is then applied, in surgery, to a hardening of the flesh into bone—ossification. Hence, viewing the heart as the symbolical seat of the moral emotions, the word designates a stolid insensibility to moral impressions. It forms an encasement through which the life of God cannot enter. 19. Being past feeling—The Greek verb so rendered signifies those who have had their crying spell but now are quiescent. Hence it comes to signify such as have become freed from all once-existing moral sensibility. Lasciviousness—Unrestraint, or license of every kind. It is by no means limited to sexual license, but applies to any vice. Uncleanness—Filth, nastiness, baseness, either material or moral. See note, Ephesians 5:3.In 1 Thessalonians 2:3 it refers to avarice. Greediness—Rather, covetousness; grasping after more and more gain. From our definitions of these last three words, it will be seen that we find no reference in the verse to sexual impurity, but to secular and business profligacy. We render the whole verse: Who being past all sensitiveness, (either as to obligation or to reputation) have surrendered themselves to unrestraint for accomplishment of every baseness in gain-getting. Our reasons for finding no reference to sexual license here are: 1. That subject is fully treated in Ephesians 5:3-21. 2. All the vices to be put off, (Ephesians 4:25-32,) in contrast with the present dark pictures, belong to secular business life and not to sexuality. 3. The terms used, though some of them have a sexual side, yet do not here require that meaning, while the last word, rendered greediness, fairly excludes it. It is derived from πλεος, more, and εχω, to have, and is the normal Greek word to signify gain-greed, graspingness, avarice.In the apostle’s day, as in ours, the supremacy of the money-power, the consequent unscrupulousness and profligacy with which gain was sought, and the readiness to sell one’s self for riches, were overwhelming. The conquered East poured boundless wealth into the Roman empire, and (to use, with Paul, a sexual term) debauched the West into utter prostitution to the baseness of greed. No wonder that St. Paul should have execrated it as a base filthiness. b. Be ye renewed from the old to the new man, Ephesians 4:20-24.20. But—Now the vivid contrast of ye, from them; ye being emphatic; ye who have abandoned unscrupulous Gentilism. So—In accordance with these Gentile depravities. Learned Christ—As ye were once taught this selfish worldliness. Christ is the embodiment of a new purity, unselfishness, and unworldliness. 21. Heard him—Preaching to you through his apostles. For the gospel is his living voice. As the truth is embodied in Jesus—What that truth is we are told in the next paragraph. It is the truth of the renewal from the old depravities to the new purities. 22. That—Depending on have been taught, in Ephesians 4:21. The verb is, indeed, in the infinitive, and the connexion would have been better preserved had the infinitive been retained. Having pictured the depravities of old Gentilism, 11-19, Paul contrastively adds: But not such the lessons you have received from Christ, if ye have indeed learned, as truth is embodied in him, to put off the old man of Gentile depravation, and put on the new man after God’s image. Concerning… conversation—In regard to your former mode of moral behaviour. Old man—Inherited from Adam, and manifested pre-eminently in Gentilism. Not merely, as Ellicott, the “personification of our whole sinful condition before regeneration;” but the personification of all our sinward tendencies derived from the fall and progressively put off by our regeneration, sanctification, and final resurrection. The term regeneration, used ordinarily and properly to designate an instantaneous act by which we are made “children of God,” does in its larger sense comprehend the entire process by which we are brought from our deepest ruin in sin to our complete final renewal in glory. This last process passes through a series of stages and progressions. In that sense our regeneration is a gradual work. Notes on 23, 24. Is corrupt—Is being ever corrupted, sinking from inborn sinwardness to an ever deeper and deeper progression in corruption—a corruption implying ultimate utter perdition. And this becoming more and more corrupt is according to, that is, in compliance and accord with, the impulses of deceit, ταςεπιθυμιαςτηςαπατης, very incorrectly translated deceitful lusts. The word we render impulses designates, in Greek, any appetance or eagerness, either for good or evil, and usually has no special reference to sexual lust. The word translated deceitful is a genitive noun: of deceit. The entire phrase, then, designates the eager promptings of a natural deceitfulness within. It corresponds with gain-greed, in Ephesians 4:19, and the lying they must put away in Ephesians 4:25; and is antithetic with truth in Ephesians 4:21; Ephesians 4:25. 23. And be renewed—Connected as an infinitive verb with the infinitive put off, in last verse, and governed by taught in Ephesians 4:21; taught to put off and to be renewed, and, Ephesians 4:24, to put on. And not only are these verbs in the infinitive, but it is important to note they are in the present tense, and thereby express a continuous process: that is, taught to be putting off, and to be being renewed, and to be putting on the new man. This process looks to its absolute completion in the day of redemption, Ephesians 4:30. Spirit of your mind, Not temper of your mind. The word mind, here, is the same word as in Ephesians 4:17, where see note. Of the Gentile mind the occupant is vanity; of yours, should be Christ’s Spirit. The sense, then, is: Be ye renewed by the Spirit, that is, the indwelling occupant of your higher mind, the divine Spirit, which has expelled the former tenant, vanity. 24. After God—So Colossians 3:10. “Renewed in knowledge after the image of Him that created him.” Created—As Ellicott well notes, in the past tense, as if the image in which we are to be being renewed was itself created at first, though our renewal be a progressive work, to be completed at “the manifestation of the sons of God,” Romans 8:19, when we are to be completely “conformed to the image of his Son” at the final “regeneration,” Matthew 20:28, when we are “children,” or rather, sons, “of the resurrection.” Luke 20:36. And here we learn wherein, in some respects, is the image of God in which Adam was first created, and in which our renewal ultimates. Righteousness… holiness— Rectitude in our dealings with men, holiness in our relations with God; yet the latter giving a higher tone to the former than it could of itself possess. Virtue is hardly virtue until verified by piety. See note on Matthew 5:7. Ellicott well notes “a faint contrast” between righteousness here and greediness, Ephesians 4:19, (gain-greed, as we have translated it.) as well as between holiness and uncleanness, or baseness, as we have rendered it. If the entire “contrast” which we exhibit, as intended by Paul in these two paragraphs, is realized, the contrast Dr. Ellicott notices ceases to be faint. Our renderings, which exclude the reference to sexuality alone, are thereby confirmed. True—This adjective is in the Greek a genitive noun of truth, and commentators now agree should so be rendered: righteousness and holiness of truth. Truth, then, is here contrasted with the deceit of Eph 4:22, where see our note. And this contrast again confirms our rendering in that verse. c. By putting off the (five) Gentile vices, Ephesians 4:25 to Ephesians 5:2.The five Gentile vices here are: 1. Lying, Ephesians 4:25; 2. Anger, Ephesians 4:26-27; 3. Stealing, Ephesians 4:28; 4. Ribaldry, Ephesians 4:29-30; 5. Brawling, Ephesians 4:31; and Ephesians 5:1-2. To his warning against each vice St. Paul adds either its aggravation, as in 1 and 4; or a contrasted picture of the reverse virtue, as in 3 and 5. The contrast in Ephesians 4:5 is impressively extended. 26. Be… angry… sin not—And if there be no sinless anger, this forbids all anger. They are welcome to any anger which violates not this proviso. And no doubt there is a sinless anger. For anger is all adverse emotion in view of any wrong done to ourself or against any law of right, and often suggesting the due punishment of the wrongdoer. The emotion is, in itself, right; is consistent with uninterrupted love; may be proportioned to the object; and it may not break the clear self-possession or Christian serenity of the man. If this be not the case there is reason to suspect sin. If there be a fierce flash of the eye, a loud and forcible utterance, and an unfitting violence of words, very likely the sin not problem has not been well worked out. Sun… wrath—Let the tranquillizing shades of evening compose the excitement of the emotion, even though it be your duty to see that the wrong be righted. When the excitement and the sun have gone down, you will have time to revise and settle if there be not some mistake; and your decisions in view of the fact that you desire to commit yourself into the hands of God in slumber, will be passionless and pure in the sight of God. 27. Place… devil—For whom a man in a passion is a very exposed and endangered object. 28. Stole—In the present steals. Steal no more—St. Paul puts the maxim in the general form, so that if there be any one in the Church who does steal he may apply it. Some have been surprised that such a person could be supposed as being in an apostolic Church. But, as Meyer suggests, if there could be a fornicator in the Corinthian Church, there might be a stealer in the Ephesian Church; and, perhaps, apologists for both question how far the laws of marriage and the laws of property were binding under the new Christianity. Dr. Eadie quotes the testimony of Eusebius, showing that throughout the eastern world a man called a thief did not at all resent it. In countries where living is easy, and the standard of living low, the laws of property are easily violated. A Spartan punished his boy who stole, not for his theft, but for his stupidity in being caught, esteeming skill in avoiding detection a greater virtue than honesty in avoiding theft. St. Paul teaches his converts that a Christian, instead of stealing from others, should work, and so be able to give unto others. He must not be a pilferer, but a benefactor. Working with his hands—This, rather than stealing with his fingers: for Paul points out not only the wrong, but more abundantly shows the reverse right. The… good—Instead of the evil, namely, the theft. Laziness is the father of poverty and the grandfather of theft. Men at the present day avoid the labour of the hands, and seek for political office that they may steal plentifully and genteelly. When the standard of living is high, the temptations to theft in such forms are often very powerful, and the crime of embezzlement should be severely punished. Give—For giving, of the result of our honest toil, is a great and honourable Christian virtue. Whether in kindness to the poor, in public endowments of educational institutes, the upbuilding of churches, or the spreading of the Gospel, there is a blessed glory in giving. If at the present day there be prodigality in living and profligacy in stealing, there is also a great and glorious liberality in giving. If this be an age of very bad men it is also an age of very good ones. 29. Corrupt—Literally, putrid, rotten, as a dead animal or vegetable body: figuratively, any indecent or debasing communication. The “idle word,” (Matthew 12:36, where see note,) the “vain words” of Ephesians 5:6, are worthless talk: this is disgusting language, as ribaldry and filthiness, which some persons think it no sin to use. While all prudery should be avoided, every Christian should disuse all degrading indecency of language. But— Again showing the reverse right. Edifying—Building up in knowledge, virtue, or piety. 30. And—Caution as to the consequences of the putrid communication. There is a pure, a Holy Spirit who hears. Grieve not—It is not only a pure Spirit, but a tender, a sensitive Spirit: for all pure natures are sensitive. The modest spirit cannot bear indecency; the pure spirit cannot bear foulness: and the divine Spirit is here said to be grieved because such lips utter such words, before it is angry. Its grief, amazement, and horror precede its wrath and departure. Ye are sealed—Repetition of same image as Ephesians 1:13, (where see note,) of a spirit-seal to the day of redemption, Ephesians 1:14, typified by attainment of Canaan, and exhibited in the central verse, Ephesians 1:10. The danger of apostasy is exemplified by this allusion to Israel, who “rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy.” Isaiah 63:10. For the Spirit bestowed upon us is itself the seal, Ephesians 1:13, and so the departure of the Spirit is the withdrawal of the seal. By that withdrawal they were sealed over to a reverse destiny. The pedantic remark of Riddle (in Schaff’s Lange) that the words imply a “logical possibility of falling” while “the more theological and soteriological statements preclude such a possibility,” seems an attempt to overrule the apostle’s purpose with his own dogma. There is not a statement in the Bible that would “preclude such a possibility.” Nor is there any reason, from experience, to doubt that such apostasies often occur in human history. Dr. Eadie says it is an appeal to their love, and not to their fear, and asks: “Which of the twain is the stronger appeal? And this is the question we put as our reply to Alford and Turner.” We answer: The appeal is made to both their love and their fear; and which is the stronger, an appeal to one or both? And so all the encouragements and warnings of Scripture are equally sincere, and by attracting to a real reward and determining by a real danger (not a factitious “logical possibility”) would, by a double force, gain us to a happiness we may freely forfeit. And that is our reply to Dr. Eadie. 31. Bitterness—The climax of wrathful terms in this verse, rising to clamour, sounds like a reminiscence of the uproar of the Ephesian mob. Acts 19. Bitterness—This is a permanent state of virulent temper, which easily swells up into wrath and then breaks forth in anger. Then may follow outcry or clamour of the individual or the mob. This is the way of a turbulent state of society, ready for tumult. All—This climactic rise of violence the Christian in Ephesus must put away. And this is, as Dr. Eadie happily styles it, “a genealogy of bad passions,” each begetting its successor to the end of the fierce chapter. All—Having their base and fountain in the final êáêéá, (translated malice,) that is, badness, a full, deep, cherished depravity of nature, deepened by unrestrained indulgence. And this fearful Ephesian picture is an example to avoid, which our apostle will complete by a counter picture for a Christian Church in Ephesus in the following verse. 32. The and shows that this verse, together with Ephesians 5:1-2, is the completion of 31, as 30 is of 29. The therefore of the next verse, Ephesians 5:1, does not imply transition to a new paragraph. Be ye— Rather, become ye. Thisdoes not imply, as Alford and Braune (Schaff’s Lange) imply, any particular late transgression in these respects by the Ephesian Christians, but only that their transition from Gentilism to a perfect Christianity was a perfecting process, a becoming. Kind—The Greek word that so nearly resembled Christ (Chrestos) that pagans confounded it and Christians boasted it. Note on Acts 18:2. As God— All in common had been forgiven, and could, therefore, mutually forgive. And in the two following verses St. Paul carries out into striking detail this following our divine model, God. 1. Be ye—Become ye, parallel with become ye (be ye) in Ephesians 4:32, where see note. Therefore—In view of the fact that God… hath forgiven you, become followers (literally, imitators) of God by casting off all bitterness, Ephesians 4:31, with the guilelessness of dear children, who imitate their placable father in freely forgiving. 2. And—Not only as children forgive and forget, but even walk in love. And that no mere animal love. There are meretricious natures who appear strongly capable of blending what they esteem spiritual with sexual love. Such blending, in thought or language, is morbid, and repulsive to a sound Christianity. But Christian love is after the model of Christ, which is absolutely pure and transcendently self sacrificing. Hath given himself— By an act of free, voluntary love. His right to so act he very explicitly declares in John 10:18. He performed this self-surrender by that right which we all have to suffer for others, undeterred even by the guilt of those who inflict the suffering, as well as by that divine right which he possessed over himself. For us—The offering was for us; to furnish blessed results to us, parallel to those which a sacrifice under the law furnished to him in whose behalf the victim bled. Offering… sacrifice—The former includes any presentation to God, bloody or bloodless; but it is also defined by the word sacrifice as bloody. To God—Not given himself… to God, but for us a sacrifice to God, as the Levitical sacrifices all were. Sweet-smelling savour—Literally, a smell of fragrance; the smell referring to the sensation, the fragrance to its agreeableness. So Genesis 8:21, at Noah’s sacrifice, “Jehovah smelled a sweet savour,” and became propitious. So Leviticus 1:9. Christ is here doubly presented: 1. In his manward relation, as an example of unsurpassable self-sacrificing love, forming and glorifying a holy Church by its inspiring power; and, 2. In his Godward relation, as a well-pleasing self-sacrifice to the divine well-pleasing. The former of these views is admitted by all classes of Christian thinkers; the latter is denied by some classes, but in vain. Second Contrast—Sins of the Flesh, Ephesians 5:3-21.a. Against Gentile uncleanness, remembering God’s judgment, beware, Ephesians 5:3-7.3. But—Marking the transition to a new volume of iniquity in the anti-Church of Gentilism, to be avoided by the Church of Christianity. Fornication—All sexual sin. Uncleanness—All disgraceful vice or flagitiousness; vice that infringes most against the sense of decency, decorum, or honour. Hence it covers the territory between sexual vice and dishonest greed of gain, and is on its opposite sides allied to each. Covetousness—Note on Ephesians 4:19. In both cases it should be rendered as here. Once named—Let these vices be so far from you that the very allusion to them shall cease. It is not so much the verbal naming that is forbidden, as the behaviour and thoughts that induce their naming. The effort should be to render such vices unthought of, strange, and surprising. Becometh saints—As befits a holy community. 4. Filthiness—Indecency of word or action. Foolish talking—In which sin and folly blend. Not convenient—Not suitable for your character or profession. Giving of thanks—A truer mode of cheerfulness, and suitable to a body who have so much reason for gratitude as Christians. 5. For—A deep and solemn reason for these prohibitions. Ye know— However ignorant and forgetful the Gentiles may be, ye know. That no— The same triad of vile transgressors as in Ephesians 5:3 : the debauchee, the shameless, the business knave. An idolater—Who worships the round, molten image, the dollar, as his god. Note on Matthew 6:24, and Colossians 3:5. It belongs to St. Paul’s self-sacrificing nature, as Meyer finely remarks, to condemn gain-greed as the most shameful ungodliness. Inheritance… kingdom—Notes on Ephesians 1:10-14. Of Christ and of God—The kingdom of eternal glory beyond the judgment day. 6. No man deceive you—Among the heathens, courtezans were priestesses, and prostitution was consecrated as a religious rite. The Ephesian Christians would every day encounter sophists arguing against and ridiculing the rigorism of personal chastity, and representing licentiousness as a venial matter, and even a sacred institution. Vain words—Empty words: empty of truth and value. For—Very dangerous it is, indeed, to be so deceived. Wrath… disobedience—Words that remind us of Eph 2:2-3; and suggest that in Paul’s view the wrath is the result of actual sin. 7. Be—Rather, become. Note, Ephesians 4:32. 8. Ye were—While Gentiles. Now are ye light—Not as illuminated, but as luminous and illuminating. So our Saviour: “Ye are the light of the world.” Children of light—In the whole paragraph there is a blending of the double thought of moral and physical light. So our Lord: “Let your light so shine, that men may see your good works.” The children of light are those who are not only the true sons of moral illumination, but are so congenial with the actual light of day that the sun may freely shine upon all they do, and illuminate even the secrets locked within their breasts. And so, also, in the uses of both the terms light and darkness there is a blended double reference to the moral principles and the classes of men who embody the principles. Christians are light, and they are children of light; and, Ephesians 5:13, the darkness of the licentious, by having the light shine through them, becomes light. 9. Fruit… Spirit—A better reading substitutes light for Spirit. The graces produced by the power of the true Christian light, namely, goodness, opposed to all the sins of appetite and lust; righteousness, to all unjust and dishonest dealing to men; and truth, to all insincerity, and falseness to God or man. 10. Proving—That is, testing by actual and practical trial and experience. Acceptable—By finding the witness of the divine Spirit approving our course. 11. Fellowship—St. Paul’s ordinary word for Christian communion; as 1 Corinthians 1:9, “fellowship of his Son;” and 1 Corinthians 10:16, “communion of his blood.” It implies a collection of participants into a common element.Hence here, enter not into associations that share in the unfruitful works. There is, as commentators well remark, no specific allusion to the heathen “mysteries,” but the words include both them and all associations and clans of revellers in dark and hidden licentiousnesses. Unfruitful—As affording, to say the least, no advantage. Works of darkness—With the double allusion above mentioned; works that are morally dark, and that court the covert of literal night. Reprove—A very significant term. First, it indicates a refutation, as in an argument; second, a detection, as of some complication or concealment; and, third, an exposure, resulting from both the refutation and the detection. Let your life, conduct, and intellectual powers be all effective in refuting the sophisms with which license justifies or ennobles itself, as well as in detecting and exposing the turpitude of the license itself. 12. For—To give a reason why this utter exposure should be the aim of our moral life. Shame even to speak—To pronounce the indecent words that express their deeds sullies the purity of the mind. And this fully decides that the entire paragraph hints at almost unmentionable sins of the flesh. In secret—In moral darkness, covered by the shades of physical darkness—a deep night darkening upon a deeper night. 13. But—The reverse of this dark concealment. All things, including those lurking depravities that are reproved, that is, truly detected by you, who are truly the light, are made manifest in their true enormity of character. For whatsoever doth make manifest—More correctly, whatsoever is made manifest, is no longer a lurking obscurity, a darkness, but it becomes in truth a light. On which difficult passage we may note:—1. Scholars are now mostly agreed that the Greek word for doth make manifest, is not active, but passive; is being made manifest. Ellicott says that it occurs in the New Testament fifty times, but never with an active meaning.2. By the manifested things becoming light, is not meant that the men become converted, for it is not the men, but their licentious things that are the subject. Their base darknesses and seducing problems, by being detected and light-penetrated, become light.The dark falsehood becomes luminous truth. And all the more is the previous darkness of the problem made evident and abominable.3. Differing from our English translation, and from Alford and others, who connect by the light with manifest, we refer it to reproved. The direction is: Do you, the light, reprove them; for whatever is by the light reproved is manifest in its true character. The required end is not that it may be manifest by the light, but simply, that it may be made manifest; and to this end it is duty that they should be reproved by the light. Moreover, manifest should come immediately before for, as being the term for which the for introduces the explanation. This keeps in view the imperative reprove of Eph 5:11, for which Ephesians 5:12 renders the imperative reason. 14. Wherefore—Inasmuch as this duty of bringing the darkness to light is imperative, the following call upon those in darkness, sleep, and death, is issued. He saith—Or, as in the margin, it saith. Clarke, after Grotius, plausibly refers the it to light, synonymous with the gospel. But, in all cases of the use of this formula of St. Paul, some reference is made to an Old Testament passage. Alford and Eadie think it a reference to Isaiah 60:1 : “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” Here are the three thoughts of a condition of darkness, an arising, (according to the best interpretation,) and a consequent illumination from the Jehovah-Messiah. Another opinion, as old as Theodoret, is, that the three clauses are three lines of an early Christian hymn:Awake, thou that sleepest, And arise from the dead, And Christ shall give thee light.Both the rhythm and the poetic imagery confirm the supposition that we have here one of the earliest fragments of Christian hymnology. With great plausibility, therefore, Braune blends the two suppositions, that the words are a versified paraphrase of Isaiah’s words. This view, though unsusceptible of demonstration, removes all difficulty. There is no more improbability that St. Paul should quote a paraphrase of Isaiah from an early hymn of the Church than from the Septuagint, as he more than once does. Awake—The concrete darkness which St. Paul’s Ephesians once were (Ephesians 5:8) is now transformed to human beings wrapt in night and darkness. They are lying in what Meyer expressively calls the sin-sleep and the sin-death. A double stratum of slumber and deadness lies upon them, the slumber denoting the indifference, and the death the moral incapability of depraved man to arouse himself into holiness and salvation. For the sin-sleep there is an awake; for the sin-death, there is an arise, a resurrection. For, with the call and in the call a power is imparted. Each dead man may revive; each sleeper may awake, if he desires and wills the bliss of life. All are alike called; and it is the free obedience of man that renders the call “effectual.” Light—The gracious light by which they themselves may become light, and walk fearlessly in the full light of the literal day. 15. See—St. Paul now closes the paragraph, as he did the last, with a deduced admonition. Then—Therefore; that is, in view of your office as light to reprove the darkness, held forth in the whole of this closing paragraph. To two things were they to see: First, that they were themselves unreprovable; and, second, that they should be ready in the reproof of prevalent sin. Circumspectly—With strictness of rectitude, knowing that critical eyes are upon you. Fools—The children of disobedience, (Ephesians 5:6,) the foolish talkers, (Ephesians 5:4.) Wise—Too thoughtful to be deceived, (Ephesians 5:6,) ever solemnly holding in view the future divine wrath upon licentiousness. 16. Redeeming—Literally, buying off for ourselves. The time—The word time, here, signifies opportunity or occasion; that is, of administering moral reproof, and testifying. The sense is, at whatever cost find or seize the opportunity to check sin. Days are evil—This is a depraved period, an evil generation, rushing in a course of licentiousness, and scouting all moral rebuke. Few are the chances, and dangerous the effort, to reprove the impetuous sinner, but at any price snatch the opportunity. John the Baptist seized the occasion to reprove Herod at the price of his head. St. Paul’s whole life was a series of costly opportunities of rebuking the men and the age. 17. Unwise—Heedless, not using the wits and the knowledge you have.Understanding—By direct testing, as in Ephesians 5:10. 18. And—Not (as Eadie and others) marking “transition from general to particular,” but from one form of fleshly sin, sensuality, to another, inebriety, with its consequent riot. Be not drunk—Drunkened, or made drunk with or by wine, the particular drink for the genial. Wherein—In which. Our translation, referring the wherein to wine, and adding wherein is excess, conveys a true and striking meaning. In wine is the power to create and intensify the appetite for itself, and the consequent excess. But critics are agreed that the wherein refers not to wine, but to the being made drunk by it. Alford avails himself of this to add, “The crime is not in God’s gift, but in the abuse of it; and the very arrangement of the sentence, besides the spirit of it, implies the lawful use of it. See 1 Timothy 5:23.” The advice to Timothy indicates that “God’s gift” is bestowed as a medicine; its “abuse” is as a beverage. No one who habitually uses wine as a beverage has any assurance that he will never be drunk with it. At any rate it is no sin, in view of such danger, for any man to abstain entirely from it, and it may be a part of prudential morality earnestly to urge others to so abstain. Nor does it seem to be a very necessary duty for commentator or preacher very carefully to maintain the right to use it as a gratification of appetite. Let those who desire to indulge at the risk of downfall perform that work. Excess—The exact parallel of the Greek word would be unsavedness, or unsavingness; and Theophylact well defines its victim as “one who does not save, but destroys both soul and body.”Hence profligacy, self-abandonment to ruin. Filled with the Spirit—A most striking antithesis! While Gentilism is drunk with wine let the holy Church be filled with the Spirit.“There’s a spirit above, and a spirit below; A spirit of joy, and a spirit of woe:The spirit above is a Spirit Divine; The spirit below is the spirit of wine.” 19. Speaking to yourselves—Voicing to each other. For the Greek word for speaking includes any vocal utterance. There may be allusion here to the antiphonal or responsive music, in which different parts of the choir alternated. Such was the manner of the Hebrew choral worship, and was very early adopted by the Christian Church. So the philosopher Pliny, but a little later than when Paul wrote these words, in his letter quoted in our vol. i, p. 5, says that the early Christians sang “in concert,” that is, secum invicem, in turn among themselves, “a hymn of praise to Christ as God.” Psalms and hymns and spiritual songs—For the apostle will have a joyful Church, resounding with rich and glorious melodies. However ascetic in words, it shall be ever rejoicing in spirit. Gentilism is drunkenly obstreperous, but Christianity shall be spiritually melodious and triumphant. Psalms—The psalm was inherited by the Christian Church from her old Hebrew ancestry. By the derivation of the word it signifies a sacred poem to be chanted in accompaniment with an instrument. But during the period of churchly inspiration, when each one had an improvised psalm, (1 Corinthians 14:26,) the psalm lost the instrument. Hymns— The word is inherited from the pagan Church, so to speak, and signified a poem sung in honour of a god, or gods. These are among the earliest of recorded human compositions. The hymns of the Sanscrit Vedas, sung in honour of the gods who were personifications of the elements, are, some of them, probably as old as the time of Moses. Worship naturally runs its emotions into rhythm and tune, and so the apostolic Church early formed a body of hymnology. Songs—Literally, odes, derived from aeido, to sing, as our word song is derived from sing. Hence it is any metrical composition set to tune. All the jovial strains of the Gentile revellers could be called by this term; and St. Paul therefore specializes it by the adjective spiritual. If, then, a hymn and a spiritual song had any difference, it would be that the former signified a singing directly in honour to God, while the latter sang any phase of Christian feeling or experience. Perhaps the larger share of what are at the present day called hymns, would belong to the latter class of spiritual odes. And in the primitive Church, however the above three terms differed in origin and earlier meaning, they all ran into each other and retained but little distinction of application. 20. Giving thanks—While the mouths of gay Gentilism are filled with mad laughter, the true Church’s heart is overflowing with thanks unto God. Always—For there is never a moment without its blessing. The drunkard is ever awaking from his mad fits to horror and despair; but with the Christian there is no interval of, and no room for, despondency. All things—This may mean for, or in behalf of, all the Christians of the Church. For as there is no interval in the time of blessedness, so there is no Christian exception to its universality. But there is no deduction, either, from the all things for which gratitude may glow; that is, all the circumstances in which the true Christian is placed; for all things work together for his good. And so Theophylact truly says, “For not only in our ease, but also in our griefs; and not only for our good fortunes, but for our misfortunes, and for things we know and for things we know not; for through all these are we beneficently conducted, whether we understand it or not.” Dr. Eadie, quoting Chrysostom’s appalling remark that we “should be thankful for hell itself,” justly doubts whether it is textual. Dr. Hopkins, with as bold a logic, inferred that sinners ought to be willing to be damned, and that the damned in hell ought to be thankful to God. But the apostle’s all things is circumscribed to the providences through which the Christian is called to pass. There are solemn and awful things in the universe for which God never has asked our thanks, but of which we are to think only with solemn and reverent submission. Unto God and the Father— Different appellatives of the same Being. In the name—By the authority. For the name affixed to a bond or a decree is the source and assurance of its authority. The name of the sultan is the token of submission to the tribes of the faithful. So the commission of the apostles was in the name of Christ; and our prayers and thanks are addressed to God in that name. Miracles were performed through that name, and believers are baptized into (for so Matthew 28:19 should be rendered) that name. Lord Jesus Christ—Lord, Saviour, Messiah; for such is the import of these divine appellatives. 21. Submitting yourselves—Dr. Eadie thinks this “introduces a new train of thought;” but, on the contrary, it is only the finishing of the thought of the paragraph. The joyous melody of the heart which it inspires is to be sustained, and discords avoided, by mutual concession, nay, mutual submission, in honour preferring one another. Hence this submitting yourselves one to another strictly co-ordinates with, and completes, the speaking to each other in, etc., of Ephesians 5:19. In the fear of (not by the best readings God, but) Christ. Overlying and regulating our mutual joy and submission, is our loving fear of our loving and adorable Messiah. 22. Submit yourselves—So slight is the break from the previous to the present topic, that we are obliged to go back to Ephesians 5:21 to obtain this submit, the leading verb. For it is not found in the best copies of the text, and has undoubtedly been supplied by copyists, who perceived the blank without realizing the reason. Going back to Ephesians 5:21, we find that the mutual submission of Church members and the submission of wives, are expressed by the same word. It is the submission of joyous love under fear of Christ. Bengel truly notes, therefore, that this submit is altogether different from the obey, Ephesians 6:1, and be obedient, Ephesians 6:5, prescribed to children and servants. And that would suggest that the “obey” prescribed to the bride in the marriage service is unbiblical. Your own husbands—Your own is emphatic, as not only yours as distinguished from other husbands, but as deeply and intensely your own. As unto the Lord—Said in anticipation of what he is about to state, that the husband represents Christ in the family Church. 23. Head—He does not say Lord, as expressing Christ in his absolute capacity, but as head, representing his relative office. As the first planner and organizer, and perpetual representative of the family to the world, the husband is its naturally and divinely constituted head. By his name is the whole family rightly called. Outside the home, in which the wife is empress of a little kingdom of her own, he is held primarily responsible for the family support, reputation, and advancement. His position is justly held to be dishonoured, guiltily or unfortunately, if that responsibility be not sustained, or the wife be called to supply his place. It is equally unbecoming for her to endeavour, without necessity, either to substitute or overrule him. Of the wife—Including her offspring, who are at once produced by herself, and herself; just as the Church’s offspring are truly herself. Christ… Church—So that the family is a picture outlining the sacred original, and, therefore, itself sacred. Human laws may hold marriage a merely civil contract; but divine law holds it to be a divine institution. Hence, it is not the magistrate, but the minister, by whom the marriage rite should be performed, and the church should be its place; since, though not a sacrament, it is a most highly religious act. The marriage itself, however surrounded with jovial circumstances, should be performed by the minister as a most solemn religious ceremonial. He, emphatic and distinctive. Christ is not only head, but he is Saviour of the churchly body. 24. As the Church… so… the wives—Sexual nature, on which marriage is based, man shares not only with the wide animal world, but, strange as to the unscientific it sounds, even with the vegetable world. But this animal love, which through all nature is the divinely constituted source of natural life, in man is overlaid by a sentiment of sentimental love, which blushes at and overshadows the mere animal appetite, and appropriates with a higher congeniality, celebrated in poetry and romance, person to person in a heart-union. But overlying this is a moral love, which sanctions the two lower impulses in their purity, and forms the type of Christ’s own divine and eternal love for those united to him by faith in his redeeming blood. Hence, in the Christian conception, the marital love, in its purity, is a type of the love of Christ for his Church. But as the Church rejoices, with the highest joy, over her allegiance to Christ, so a reliant allegiance to her husband, rejoicing at being weak in herself and strong in him, is a woman’s glory. In every thing—And the more without exception, the better for both. But the apostle is picturing the model family, in which the reciprocal duties are presupposed as being duly performed. Where the reverse is the case, then sad and necessary exceptions come in. When the husband neglects his duty, it may reasonably compel the wife to overstep her normal position. Where he enjoins a violation of the law of God, the law of God is supreme. Violence may compel withdrawal, and adultery dissolves the marriage. Yet for the true relation of mutual marriage love, where the subordinate and the superior wills are united in one permanent, harmonious train of volition, the apostle can find no type so complete as the union between Christ and his Church. 25. Christ… gave himself—As for the wives St. Paul read their holy duties in the type of the Church, so now, turning to husbands, he reads them a still more powerful lesson in the history and character of Christ. Like our great Exemplar, the husband consecrates and gives up himself to his wife. Hence, polygamy and adultery at once destroy marriage, the very essence of which is the consecration of person to person, by a union made possible only by a created formation of both the persons. This powerful self-consecration, as being primary with the man, St. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 26. Ephesians 5:26-27 each begins with a that; the former depending on gave himself, the latter on sanctify and cleanse. It is to be specially noted that at this verse Paul reverses the discourse, and from illustrating marriage by the Church, gradually glides into illustrating the Church by marriage, as he intimates in the closing words of Eph 5:32. This is in accordance with what we have shown, in both our Plan (page 353) and our Commentary, to be the main topic of the epistle—mainly, the genesis and nature of a glorious Church. With the washing of water—Referring, no doubt, to baptism, in which the water is the symbolical element of the sanctifying Spirit, which is the real element. By the word—By the gospel word, which is preached, by which baptism is effected, and which is concentrated into the final baptism formula. For, as Augustine says, “Without the word the baptismal water is mere water. Add the word to the element and it becomes a sacrament, which is the word made visible.” 27. Might… Church—Literally, might present himself, to himself, the Church, glorious. So, by Persian law, King Ahasuerus purified Esther, that he might present her to himself a royal bride. Spot—Contracted from external sources. Wrinkle—A blemish from internal decay. This Church, thus presented to himself as perfect and glorious, is the result attained through a progressive sanctification at the final reconciliation. For this was the atonement and the election through faith. 28. So… as—Are not correlatives. So refers to as, in Ephesians 5:25, and brings the present verse into parallelism with Ephesians 5:25-27. As his own body—Not as a man would love his own body, but as if being his own body. And as being his own body, so, in a sense, his own other self; so that in loving his wife he loveth himself. 29. No man—It is hardly necessary to except madmen, who do harm their own bodies, for such act from no normal motive. Nourisheth with aliment, and cherisheth with warmth and clothing. 30. Members of his body—Conceptually, but not literally; just as husband and wife are one flesh; not, in fact, one single material hermaphrodite body, but so imaged in fancy as thereby to illustrate literal truth more forcibly than any mere literal statement can. We are, also, members of Christ’s body, not as offspring derived from him, (as Eve from Adam,) but as one with him in love, as are man and wife. Of his flesh, and of his bones—These words are of doubtful genuineness. They are an evident allusion to Genesis 2:23 : “This is now bone of my bones, and flesh of my flesh.” Bengel says, Moses names “bones” first and Paul “flesh;” the former so because the bones are the supports of the natural frame; but in the new creation the “flesh” of Christ is the main element. Thus far, well; but, unfortunately, he adds: “Not our bones and flesh, but we ourselves are spiritually propagated from the humanity of Christ, which has flesh and bones.” It is not of propagation or derivation that St. Paul speaks, but of conceptual identity. 31. For this cause—That is, (in Genesis,) on account of the created completion of a sexual pair. Two… one flesh—Two, literally; one, conceptually. And this conceptual image of oneness, by which it is pictured that man and woman, being complements of each other, are maritally united into one person, is formed in order to place in the most loving light the unity of affection and the identity of interest by which they are identified with, and vicarious representatives of, each other. 32. This—The instituted fact that a man shall form marital connexions closer than blood relationship. Is a great mystery—One of the profoundest mysteries in all nature, lying at the roots of personal life and of race existence. But great as this marital mystery may be, it is not the main topic. I really speak, that is, am speaking, concerning a still sublimer mystery, namely, Christ and the Church. See note, Ephesians 5:26. 33. Nevertheless—Although the marital is the subordinate mystery. Let every one of you—Husband or wife faithfully perform the duties herein illustrated. As himself—In accordance with this conceptual oneness. Reverence… husband—Just as it is her husband’s duty to be worthy to be revered, it is one of “woman’s rights”—not, unhappily, always attained—to have “a husband to whom she can look up.” But an effeminate man and a masculine woman are equally abnormal and unattractive beings. b. Children and Parents, Ephesians 6:1-4.1. Children—Direct address to children as to the other relations; as if even the child should hear the apostolic voice and obey in it the divine command. In the Lord—Qualifying obey, and implying that their obedience was, like every Christian character, embodied in Christ, who is the embodiment of man’s duty and God’s mercy. This is right—There is a natural and fundamental rightness in this obedience. The parents are authors of your being; they furnish you with livelihood and bringing up, they are your representatives to the world, responsible for your good behaviour and well being. It is right, therefore, that for the proper discharge of those responsibilities you should submit your inferior judgments and wills to theirs. But this natural law is sanctioned by the divine law. The apostle quotes, without any words of introduction, the fifth commandment of the decalogue, assuming that all recognise the words.For the same reason he is free to vary the verbal form. 2. Honour—Venerate as your natural and divinely sanctioned superiors and controllers. Father and mother—Regarding both parents with equal though distinctive honour; the father with more awe, the mother with more love. The first commandment with promise—How first in the decalogue with promise? Does not the second commandment promise that God is a Being showing mercy unto thousands of them that love him, and keep his commandments? The satisfactory reply is, that though embraced in this second commandment this promise belongs alike and expressly to all the commandments, and is not peculiar to one; whereas the promise of the fifth is expressly limited to that alone. But the apostle does not, of course, mean that its being the first in order of the decalogue is in itself important; but it is important symbolizing that it is first in promissory eminence, no other decalogue command having any promise at all. It is in this respect true first, and last, and sole, and therefore signal in its promissory character. 3. Well with thee—For conduct early well regulated by home law, is likely to he followed by that well regulated conduct which will secure the well-being through life. The child and the youth that obeys and honours his parents in the spirit of the command—that is, in the Lord, and as obeying Christ—is a true Christian. And as the promise is given to him in that spirit and character, never, but as he apostatizes from that spirit and character, can it be otherwise than well with him. Misfortune cannot ruin him, death cannot destroy him, eternity will set its perpetual seal upon his well-being. Live long on the earth—He to whom God’s law, commencing with parental law, is a regulator in life, keeps apart from violent counsels and violent men. Temperance, regular industry, and upright behaviour, are great prolongers of life. This is just as clear as the reverse fact that violence, intemperance, debauchery, war, or wild excitements of any kind, are the real murderers of three fourths of mankind, even in civilized Christendom. The average of human life would be lengthened by a purification, commencing in home law, of human character. So pointedly does the decalogue look to the right sort of parentage for the right sort of an age, a nation, or a race.Meyer well refutes the notion that the promise of the fifth commandment was addressed to the people as a whole, by noting that them and thee show that it was a promise to each individual. Yet the long life of each would be the long enjoyment of Canaan to the whole. 4. Fathers—Specially addressed as head and representative, with whom despotism, instead of over indulgence, is the more probable fault. Provoke not… wrath—Avoid exciting angry passions and making such excitements habitual. The fierce countenance and angry tone children will soon learn to imitate, and become themselves readily fierce and angry. On the contrary, a calm, serene firmness ever maintained is a lesson that moulds them to calmness and serenity of character. Children under reasonable, rather than passionate, control, soon learn that there is reason in the control. Happy is the family where serene rule in the parents diffuses serene conduct through the whole. Bring them up—Embracing the whole process, bodily and mental, of bringing from infancy to majority. Nurture—Rather, discipline; the entire training by gentle or severe means to right character. It no doubt implies severity and chastisement in its place. Among the Greeks ακολασια, literally, unchastisedness, was a word to signify profligacy. Those spurious philanthropists who would forbid all chastisement of children, ought, in consistency, to prohibit all punishment of adult transgressors, and so abolish all criminal law, and give up society to the mercies of lawless men. c. Servants and Masters, Ephesians 6:5-9.5. Servants—See note, Luke 7:2. Alford thinks the word should have been translated slaves, but Macknight more nobly rejoices that the word servants is used, as including generically both bondservants and employees. Paul so exalts the motives on which the servant should act, as well to suit both the bondsmen by compulsion and the bondsman by an agreement to furnish service. According to the flesh—As Christ is your master according to the spirit. Fear and trembling—Not in terror of the masters, but as unto Christ, as the Corinthians received Titus, 2 Corinthians 7:15; and as we should all work out our own salvation.Philippians 2:12. Unto Christ—Not as to a human master, who has, indeed, no natural right to your service, but unto Christ; to whose name it is due that you should be a true and honest servant. So employees of all kinds, whether domestics, clerks, or workmen, should serve their employers with conscientious feeling that in serving them truly they were serving Christ. 6. Eyeservice—Service performed only because the eye of the master would detect its omission or slight performance. This is serving the eye and not the interest of the man we profess to serve. Alford quotes an anecdote from the Greek of Xenophon: for which we may give the following condensed equivalent. A farrier being asked what would quickly fatten a horse, replied, “The eye of the master.” Servants—Or, as Alford frankly renders it, slaves, of Christ, who alone has a right to be your master, and, as such, requires your faithful service even to your wrongful masters. For be it noted once for all, that St. Paul does not say of the obedience of slaves as he does of children, this is naturally and intrinsically right. Ephesians 6:1. 7. From the heart, (Ephesians 6:6,) with good will—There should be a hearty good will to truly serve the master. This feeling will ever constitute the great distinction of a true servant. 8. The same shall he receive—The master may take the service, but God holds himself debtor for the service herein to him rendered. 9. Do the same things—That is, as Chrysostom interprets, As your bondsmen serve you, so do ye serve your bondsmen. Viewing them as Paul does, not with an eye to the rights of men, but to their duty before God, he sees master and slave as each bound to serve the other in Christ. Late interpreters, however, explain Paul’s words as meaning, analogically, Do what is due from you as masters. We think the old interpretation the true one. Forbearing threatening—Gaining obedience by kindness and justice. Your Master—Before whom master and slave are equal. Respect of persons—Any sacrifice of pure justice to rank or position. See notes, Acts 10:34; Romans 2:11. Closing appeals, Ephesians 6:10-24.10. Finally—St. Paul, having finished his model Church, home Church included, now remembers that it is a militant Church. His Ephesians are the elect eternal of God; they have become so in conspicuous array against the Gentiles they have left; but they are to fight against apostate foes of God, who would conquer and capture them for a reprobate, instead of an elect, destiny. My brethren—The only place, says Bengel, in which he calls them brethren; for in no place are fellow-soldiers so brethren as in battle array. But later critics decide that even here the word is not genuine. Be strong—Rather, strengthened; for his whole letter has been cheering and triumphant. Power of his might—Note on Ephesians 3:16. 11. Whole armour—Our word panoply is the same with the beautiful Greek word πανοπλια, the sum total of a soldier’s offensive and defensive equipment. In this great battle, of which the stake is eternal life, every armour piece must be put on. Of God—Not of earthly nor of metal make, but of celestial temper, from the divine armory, furnished for us by God himself. Wiles—Stratagems, ambushes, and treacheries of a faithless old foe, who disregards honourable warfare. The devil—Prince of the kingdom of evil, and general of its armies. 89504e470d0a1a0a0000000d49484452000000c0000000e10803000000a9f24aa600000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 777878787979797979797b7b7b7c7c7c7d7d7d7e7e7e7f7f7f80808081818182828283838383838385858586868687878788 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module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 12. Wrestle—The wrestle is to us. But as the wrestle requires no armour, St. Paul uses the word in the more extended sense of struggle. Flesh and blood—Of which human bodies are composed, and which metal weapons mar and destroy. The real battle is super-earthly, in which men are the prizes of the victor, Christ or Satan. And St. Paul, in this picture of the war, looks upon men not as the true enemies, but as the proper objects, of salvation. The wrestle is not with physical bodies any more than with material weapons. Principalities—The same terms as in Romans 8:38; there applied to the holy dominances, here designating their unholy adversaries. Rulers… of this world—A single powerful term, κοσμοκρατορας, cosmocrators, (the English language has not naturalized cosmocrat as it has democrat and autocrat,) world-rulers. The Rabbies adopted the expressive Greek word in Hebrew characters and said: “Three kings were cosmocrators, ruling the world from one extremity to the other, Nebuchadnezzar, Evilmerodach, and Belshazzar.” And as this wrestle is not with men, but with higher powers in whose hands men are but mere instruments, so these cosmocrators are diabolic powers, extending their infernal power over our world. Rulers of the darkness of this world— The true reading unquestionably is, The world-rulers of this darkness. The term cosmocrators expresses the extent of their rule, and the phrase this darkness, the limitation of their territory and the moral nature of their realm. This darkness need not be rendered this “state of darkness” with Afford; but, if we mistake not, it is Paul’s appellation, simple and literal, for this world, just as in Ephesians 5:8, the unregenerate world is called darkness. There may be many darknesses in the universe of worlds; and our own world is this darkness overruled by its own world-rulers. Spiritual wickedness—Literally, The spiritual (the word being a plural adjective, requiring a plural substantive to be supplied) of wickedness. As the substantive after spiritual Alford supplies “armies,” Braune “hosts.” As comprehending these and more we should rather propose forces, the spiritual forces of wickedness. High places—The word high is an unsuitable rendering for the same word as is rendered heavenly in Ephesians 1:3, where see note, and notes on Ephesians 2:2; Ephesians 2:6, and 2 Corinthians 12:2-4. High here signifies super-earthly or supernal; and here specifically intends that region in the supernal in which the spirits of good and the spirits of evil have their range. St. Paul uses the very generic Greek word rendered by us supernal, to include, specifically, either the “third heaven,” as in Ephesians 2:6, or the “aerial heaven,” (the air, of Ephesians 2:2,) as here; just as a European might, under the generic term America, specifically intend what takes place either in New York or New Orleans.Paul’s terse description in this verse of the entire hostile array may therefore be rendered, principalities, powers, the world-rulers of this darkness, the spiritual forces of evil in the aerial regions. 89504e470d0a1a0a0000000d4948445200000091000000f10803000000fcf2a54b000002f7504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 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Wherefore—In view of the supernatural powers you have to encounter. Surely a divine armour, and the whole we can use, are necessary for a supernatural battle. Of the whole armour St. Paul mentions six pieces; four fixed in contact upon the body, namely: the girdle or belt, breastplate, sandals, and helmet; and two in the hands, the shield and the sword. All are protective but the last. And he mentions them in the order in which the warrior would be apt to put them on for battle. First, as preliminary to all easy action, he binds his loose tunic in the girdle, then puts the breastplate or coat of mail upon his chest. Then taking his shield in his left hand, with his right hand he first puts on his helmet, and then, taking his sword, is ready for the battle. Paul’s soldier is thoroughly protected, save that the legs do not seem to have their greaves or buskins. In the evil day—Wherever or whenever the evil day comes, and whether it consist of adversity, temptation, or onslaughts of infidel advocates. Having done all of duty, whether of arming or fighting. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 14. Stand therefore—For what else should the soldier do? Loins girt about—For long ages the girdle has been the Oriental regulator of the flowing dress. On the obelisks of Egypt and the bricks of Assyria the loins or waist are seen circled by the leathern or woven zone. Usually the sword or dagger is thereto suspended. Often the girdle was very richly ornamented; and that of one queen was contributed by the taxation of several wealthy cities. For the priest, or domestic, or soldier, the tightening of the girdle was the prelude to business. With truth—Not only the objective truth of the gospel, but an interior trueness and fidelity to the truth. Strict Christian verity tightly bound around us tones up for every Christian duty. The breastplate—A coat of mail designed to protect the chest and the breast. Righteousness—Integrity or rectitude of Christian character. Placed upon the breast, the residence of the conscience, it firmly guarded it from danger, and so symbolizes the perfect security of integrity of soul. 15. Shod—Sandalled. The sandal was a leathern or wooden sole, strapped to the bottom of the foot by a thong, or latchet, which, winding around the ankle, was fastened by a knot. 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The warrior ready for battle would, of course, be tightly sandalled. Preparation—Literally, preparedness, readiness. The feet of the soldier should be the residence of readiness, alertness, nimbleness, whether to chase the flying foe, or flee the victorious pursuer, or, as a herald, to bear the offers of peace to the enemy or the news of victory to his countrymen. Presupposing all these purposes of the soldier’s readiness, it is this last purpose, as herald, that St. Paul is led by the genius of the gospel to specify. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 16. Above all—Rather, over all, as protector. Shield—This was a broad sheet of wood, covered with leather, usually four feet in length and two in breadth, and, held in the left hand, covered about two thirds of the person. Of faith—Faith is here symbolized in its conservative power, warding off, according to the fulness of its strength, all the shafts of unbelief, infidelity, temptation, and sin. Nay, more, faith’s shield is able to quench all the fiery darts of the wicked one. These so-called darts were a sort of hammer or mallet, with a head filled with combustible material, ignited, and a handle wherewith to hurl it into the ranks of the opposing army. But St. Paul bids his soldier to quench these blazing missiles with his shield. Dr. Eadie tells us, prosaically, that the shield cannot so quench; it can only ward off the dart, which is quenched as it falls. But St. Paul’s shield of faith is made of better material, and is altogether a superior article to the old wooden-leathern shield; being not only incombustible, but itself able to do the quenching of the fiery darts. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 17. Helmet—The soldier’s cap, made of wood, of skins of wild beasts, or of metal, adorned with plumes, and framed to protect the head against the darts or blows of the foe. Of salvation—Safety, moral, spiritual, and eternal; safety from the missiles of Satan, and from sin, death, and hell. This warrior, then, is well protected, crowned even now with eternal salvation; and, as said above, sure to conquer unless he turns coward or apostate. But besides all this defense, he bears the emblem of all offensive war, the sword. The word of God—As the New Testament was not then written, this word of God must be the Old Testament, and the living word of the gospel as already preached, and being in process of writing by Christ’s authorized apostles. This sword is of the Spirit because the word is by the Spirit. And when the apostolic record was finished, and the volume of the book completed as the canon of Christ’s Church, then the Testaments, Old and New, are the sword of the Spirit wherewith we fight the battles of the faith. With this our Christian soldier will win his victories. He will not, indeed, kill the devil, or quickly drive him from the field; but he may deliver many a victim from his hand. And as for himself, the devil can never wrench the helmet of salvation from his head. 18. The image of the warrior in armour is here dropped; but what was even in ancient times the accompaniment of battle, prayer, is presented as a main part of the Christian soldier’s duty. The knights of the middle ages, who were often model Christian soldiers, consecrated themselves to the divine duty of defending innocence and sustaining justice, with nights of fasting and fervent prayer. All prayer—All its forms and modes; whether public, private, domestic, or secret; whether oral, ejaculatory, or thought without words. Supplication—A special form of prayer, distinguished from ascription and thanksgiving; here specified as matter of special request. Watching—Waking, earnestly and directly thereto.Perseverance—In the frame and purpose of prayer; supplication its direct expression. For all saints—For the common spiritual interests and temporal welfare. 19. For me—Gradually and modestly the apostle brings them to the individual point, himself. The for before all saints is rather concerning; the for before me is a different word, in behalf of. Pray in regard to the saints in general; but pray especially for your apostle. But though he asks prayer for himself it is for no selfish object. He asks not for freedom from his chain, rescue from the axe, or restoration to his friends, but for greater efficiency in revealing Christ. Utterance—Chrysostom and many others refer this to emancipation from silence imposed by Roman power. Thus he says, (as quoted by Braune,) “My chain suppresses my free utterance, but your prayer opens my mouth, that I may boldly speak.” But by utterance (Gr., word) we rather understand the divine furnishing or prompting of both thought and language, for which, in a degree, every true minister may look. Said Henry Longden, “Prepare your sermon as faithfully as if there were no Holy Spirit: and then preach as trustingly in the Holy Spirit as if you had made no preparation.” I… mouth—Literally, that word may be given me in the opening of my mouth. The Giver of the word is the Opener of the mouth. He does the former by inspiring impulse; he does the latter, first, by providentially opening the way, and then inspiringly by opening the mouth. Boldly—For he who speaks from the divine Opener of the mouth will very likely speak with a free, bold, divine fluency. Mystery—The body of truths contained in the gospel, which are a mystery, unknown to the world until revealed now by Christ and his apostles. Matthew 13:11; note on Colossians 1:26. 20. For which—Namely, the mystery of the gospel, the revealed offer of peace to men. In bonds—Literally, in a chain. Alluding, perhaps, to the single chain by which he was connected to a Roman soldier. An ambassador, not in robes, but in bonds. His insignia a chain, his retinue a Roman sentinel, his residence a prison; yet a palace, made a palace by the visitations of his Master, the King of kings and the Lord of lords. The apostle means the noble antithesis. He is asserting his own official dignity, not courting sympathy. Hence Wetstein’s note, quoted so often with admiration by commentators, (as Meyer, Eadie, Braune,) “usually ambassadors are by the law of nations sacred and inviolable, and cannot be held in chains,” is below the apostle’s strain. He is by his chain honoured and exalted above all earthly ambassadors. It was language like this that inspired the heroic and martyr spirit in the Church; and caused it, not only to glow so brightly, but to rise to such a height that Christian prudence was obliged to check its sometimes too earthly enthusiasm. It was in the rare character of Paul, “the apostle in a basket,” (Acts 9:25,) the ambassador in a chain, to raise humiliations into sublimities. He is indeed an ambassador, but from what court? From the throne of Christ. To what court? Not to the court of Rome, as one commentator suggests; but to the human race, whose head is Adam. What is his mission? To unfold the mystery of the gospel, in which are terms of reconciliation to the sons of Adam now engaged in the rebellion of Satan. Ought—A term of self-assertion; yet not as a self, but as an apostle and ambassador. 21. From the ambassador he now passes to the man. But of his personalities no record is made; no mention more lasting than the breath of his messenger. Tychicus—One of the group of subordinates around Paul, made a group by the attractions of his character. See Colossians 4:7-8. 22. Peace—The eastern salam imbued with the gospel spirit. The brethren—In an unusual third person. Love—Not merely pagan nor Jewish, but imbued with faith in Christ; such love, therefore, as none but his faithful possess. These, that is, the power for these, must be from God; their exercise must be from us. They are from God the Father, as the primal source; and from Christ, medium and channel. 24. Grace—A benedictory and valedictory prayer concerning all saints, Ephesians 6:18. In remembering each other let us remember the holy all. In sincerity—Rather, in incorruption. The Greek term αφθαρσια is the incorruption in 1 Corinthians 15:42, of our resurrection bodies, by which, unlike our mortal bodies, they change not, putrefy not, disintegrate not, but remain in endless life, bloom, and power. And thus this sublime epistle, this lofty manifesto of Christ’s ambassador in a chain, ends worthily of itself in immortality; the immortality of the love of Christ its glorious theme indeed!