<hi type="bold">14. For this cause--</hi>Resuming the thread of <reference osisRef="Eph.3.1">Ep 3:1</reference>, "For this cause." Because ye have such a standing in God's Church [Alford].

<hi type="bold">bow my knees--</hi>the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice (<reference osisRef="Acts.20.36">Ac 20:36</reference>); and that of the Lord Himself on earth (<reference osisRef="Luke.22.41">Lu 22:41</reference>).

<hi type="bold">unto the Father--</hi>The oldest manuscripts omit "of our Lord Jesus Christ." But Vulgate and some very old authorities retain them: <reference osisRef="Eph.3.15">Ep 3:15</reference>, "From whom," in either case, refers to "the Father" (Patera), as "family" (patria, akin in sound and etymology) plainly refers to Him. Still the foundation of all sonship is in Jesus Christ.

14. For this cause-- Resuming the thread of Ep 3:1, "For this cause." Because ye have such a standing in God's Church [Alford]. bow my knees-- the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice (Ac 20:36); and that of the Lord Himself on earth (Lu 22:41). unto the Father-- The oldest manuscripts omit "of our Lord Jesus Christ." But Vulgate and some very old authorities retain them: Ep 3:15, "From whom," in either case, refers to "the Father" (Patera), as "family" (patria, akin in sound and etymology) plainly refers to Him. Still the foundation of all sonship is in Jesus Christ.


<hi type="bold">15. the whole family--</hi>Alford, Middleton, and others translate, "every family": alluding to the several families in heaven and in earth supposed to exist [Theophylact, Æcumenius, in Suicer, 2.633], the apostle thus being supposed to imply that God, in His relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual families or compaternities," is nowhere else in Scripture referred to. And <reference osisRef="Acts.2.36">Ac 2:36</reference>, where the article is similarly omitted, and yet the translation is, "All the house of Israel," shows that in New Testament Greek the translation is justifiable, "all the family," or "the whole family": which accords with Scripture views, that angels and men, the saints militant and those with God, are one holy family joined under the one Father in Christ, the mediator between heaven and earth (<reference osisRef="Eph.1.10">Ep 1:10</reference>; <reference osisRef="Phil.2.10">Php 2:10</reference>). Hence angels are termed our "brethren" (<reference osisRef="Rev.19.10">Re 19:10</reference>), and "sons of God" by creation, as we are by adoption (<reference osisRef="Job.38.7">Job 38:7</reference>). The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man is now tending, is already realized. This universal idea of the "kingdom" of God as one divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world in which the kingdom of God is already realized. As Christ when He reconciled men to God, united them to one another in a divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gentile (<reference osisRef="Eph.2.14">Ep 2:14</reference>), so also He joins them in communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring (<reference osisRef="Col.1.20">Col 1:20</reference>) [Neander].

<hi type="bold">is named--</hi>derives its origin and its name as sons of God. To be named, and to be, are one with God. To bear God's name is to belong to God as His own peculiar people (<reference osisRef="Num.6.27">Nu 6:27</reference>; <reference osisRef="Isa.43.7">Is 43:7</reference>; <reference osisRef="Isa.44.5">44:5</reference>; <reference osisRef="Rom.9.25">Ro 9:25</reference>, <reference osisRef="Rom.9.26">26</reference>).

15. the whole family-- Alford, Middleton, and others translate, "every family": alluding to the several families in heaven and in earth supposed to exist [Theophylact, Æcumenius, in Suicer, 2.633], the apostle thus being supposed to imply that God, in His relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual families or compaternities," is nowhere else in Scripture referred to. And Ac 2:36, where the article is similarly omitted, and yet the translation is, "All the house of Israel," shows that in New Testament Greek the translation is justifiable, "all the family," or "the whole family": which accords with Scripture views, that angels and men, the saints militant and those with God, are one holy family joined under the one Father in Christ, the mediator between heaven and earth (Ep 1:10; Php 2:10). Hence angels are termed our "brethren" (Re 19:10), and "sons of God" by creation, as we are by adoption (Job 38:7). The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man is now tending, is already realized. This universal idea of the "kingdom" of God as one divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world in which the kingdom of God is already realized. As Christ when He reconciled men to God, united them to one another in a divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gentile (Ep 2:14), so also He joins them in communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring (Col 1:20) [Neander]. is named-- derives its origin and its name as sons of God. To be named, and to be, are one with God. To bear God's name is to belong to God as His own peculiar people (Nu 6:27; Is 43:7; 44:5; Ro 9:25, 26).


<hi type="bold">16. according to--</hi>that is in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts. <reference osisRef="Col.1.11">Col 1:11</reference>, "Strengthened with all might according to His glorious power."

<hi type="bold">by--</hi>Greek, "through"; "by means of His Spirit."

<hi type="bold">in--</hi>The Greek implies, "infused into."

<hi type="bold">the inner man--</hi>(<reference osisRef="Eph.4.22">Ep 4:22</reference>, <reference osisRef="Eph.4.24">24</reference>; <reference osisRef="1Pet.3.4">1Pe 3:4</reference>); "the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But in believers, the "inner (new) man," their true self, stands in contrast to their old man, which is attached to them as a body of death daily being mortified, but not their true self.

16. according to-- that is in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts. Col 1:11, "Strengthened with all might according to His glorious power." by-- Greek, "through"; "by means of His Spirit." in-- The Greek implies, "infused into." the inner man-- (Ep 4:22, 24; 1Pe 3:4); "the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But in believers, the "inner (new) man," their true self, stands in contrast to their old man, which is attached to them as a body of death daily being mortified, but not their true self.


<hi type="bold">17. That--</hi>So that.

<hi type="bold">dwell--</hi>abidingly make His abode (<reference osisRef="John.14.23">Joh 14:23</reference>). Where the Spirit is there Christ is (<reference osisRef="John.14.16">Joh 14:16</reference>, <reference osisRef="John.14.18">18</reference>).

<hi type="bold">by faith--</hi>Greek, "through faith," which opens the door of the heart to Jesus (<reference osisRef="John.3.20">Joh 3:20</reference>). It is not enough that He be on the tongue, or flit through the brain: the heart is His proper seat [Calvin]. "You being rooted and grounded in love" (compare <reference osisRef="Eph.3.19">Ep 3:19</reference>), is in the Greek connected with this clause, not with the clause, "that ye may be able to comprehend." "Rooted" is an image from a tree; "grounded" (Greek, "founder," "having your foundations resting on"), from a building (compare Notes,, see on <reference osisRef="Eph.2.20">Ep 2:20</reference>,21; <reference osisRef="Col.1.23">Col 1:23</reference>; 2:7). Contrast <reference osisRef="Matt.13.6">Mt 13:6</reference>, <reference osisRef="Matt.13.21">21</reference>. "Love," the first-fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love.

17. That-- So that. dwell-- abidingly make His abode (Joh 14:23). Where the Spirit is there Christ is (Joh 14:16, 18). by faith-- Greek, "through faith," which opens the door of the heart to Jesus (Joh 3:20). It is not enough that He be on the tongue, or flit through the brain: the heart is His proper seat [Calvin]. "You being rooted and grounded in love" (compare Ep 3:19), is in the Greek connected with this clause, not with the clause, "that ye may be able to comprehend." "Rooted" is an image from a tree; "grounded" (Greek, "founder," "having your foundations resting on"), from a building (compare Notes,, see on Ep 2:20,21; Col 1:23; 2:7). Contrast Mt 13:6, 21. "Love," the first-fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love.


<hi type="bold">18. May be able--</hi>even still further. Greek, "May be fully able."

<hi type="bold">breadth ... length ... depth ... height--</hi>namely, the full dimensions of the spiritual temple, answering to "the fulness of God" (<reference osisRef="Eph.3.19">Ep 3:19</reference>), to which the Church, according to its capacity, ought to correspond (compare <reference osisRef="Eph.4.10">Ep 4:10</reference>, <reference osisRef="Eph.4.13">13</reference>) as to "the fulness of Christ." The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages (<reference osisRef="Eph.3.21">Ep 3:21</reference>); the "depth," its profound wisdom which no creature can fathom (<reference osisRef="Rom.11.33">Ro 11:33</reference>); the "height," its being beyond the reach of any foe to deprive us of (<reference osisRef="Eph.4.8">Ep 4:8</reference>) [Bengel]. I prefer to understand "the breadth," &c., to refer to the whole of the vast mystery of free salvation in Christ for all, Gentile and Jew alike, of which Paul had been speaking (<reference osisRef="Eph.3.3-Eph.3.9">Ep 3:3-9</reference>), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ" (<reference osisRef="Eph.3.19">Ep 3:19</reference>). Grotius understands depth and height of God's goodness raising us from the lowest depression to the greatest height.

18. May be able-- even still further. Greek, "May be fully able." breadth... length... depth... height-- namely, the full dimensions of the spiritual temple, answering to "the fulness of God" (Ep 3:19), to which the Church, according to its capacity, ought to correspond (compare Ep 4:10, 13) as to "the fulness of Christ." The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages (Ep 3:21); the "depth," its profound wisdom which no creature can fathom (Ro 11:33); the "height," its being beyond the reach of any foe to deprive us of (Ep 4:8) [Bengel]. I prefer to understand "the breadth," &c., to refer to the whole of the vast mystery of free salvation in Christ for all, Gentile and Jew alike, of which Paul had been speaking (Ep 3:3-9), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ" (Ep 3:19). Grotius understands depth and height of God's goodness raising us from the lowest depression to the greatest height.


<hi type="bold">19. passeth--</hi>surpasseth, exceeds. The paradox "to know ... which passeth knowledge," implies that when he says "know," he does not mean that we can adequately know; all we know is, that His love exceeds far our knowledge of it, and with even our fresh accessions of knowledge hereafter, will still exceed them. Even as God's power exceeds our thoughts (<reference osisRef="Eph.3.20">Ep 3:20</reference>).

<hi type="bold">filled with--</hi>rather, as Greek, "filled even unto all the fulness of God" (this is the grand goal), that is, filled, each according to your capacity, with the divine wisdom, knowledge, and love; "even as God is full," and as Christ who dwells in your hearts, hath "all the fulness of the Godhead dwelling in Him bodily" (<reference osisRef="Col.2.9">Col 2:9</reference>).

19. passeth-- surpasseth, exceeds. The paradox "to know... which passeth knowledge," implies that when he says "know," he does not mean that we can adequately know; all we know is, that His love exceeds far our knowledge of it, and with even our fresh accessions of knowledge hereafter, will still exceed them. Even as God's power exceeds our thoughts (Ep 3:20). filled with-- rather, as Greek, "filled even unto all the fulness of God" (this is the grand goal), that is, filled, each according to your capacity, with the divine wisdom, knowledge, and love; "even as God is full," and as Christ who dwells in your hearts, hath "all the fulness of the Godhead dwelling in Him bodily" (Col 2:9).


<hi type="bold">20. unto him--</hi>contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit.

<hi type="bold">according to the power--</hi>the indwelling Spirit (<reference osisRef="Rom.8.26">Ro 8:26</reference>). He appeals to their and his experience. 21. Translate, "Unto Him be the glory (that is, the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theater for the manifestation of the glory, <reference osisRef="Eph.3.10">Ep 3:10</reference>) in Christ Jesus (as in Him all the glory centers, <reference osisRef="Zech.6.13">Zec 6:13</reference>) to all the generations of eternal ages," literally, "of the age of the ages." Eternity is conceived as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another. <chapter eID="Eph.3"/>

20. unto him-- contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit. according to the power-- the indwelling Spirit (Ro 8:26). He appeals to their and his experience. 21. Translate, "Unto Him be the glory (that is, the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theater for the manifestation of the glory, Ep 3:10) in Christ Jesus (as in Him all the glory centers, Zec 6:13) to all the generations of eternal ages," literally, "of the age of the ages." Eternity is conceived as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Eph.4.1-Eph.4.32">Ep 4:1-32</reference>. Exhortations to Christian Duties Resting on Our Christian Privileges, as United in One Body, though Varying in the Graces Given to the Several Members, that We May Come unto a Perfect Man in Christ.</title>

1. Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [Theodoret]. His bonds, too, are an argument which should enforce his exhortation.

<hi type="bold">vocation--</hi>Translate, "calling" to accord, as the Greek does, with "called" (<reference osisRef="Eph.4.4">Ep 4:4</reference>; <reference osisRef="Eph.1.18">Ep 1:18</reference>; <reference osisRef="Rom.8.28">Ro 8:28</reference>, <reference osisRef="Rom.8.30">30</reference>). <reference osisRef="Col.3.15">Col 3:15</reference> similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare <reference osisRef="Eph.4.32">Ep 4:32</reference>, with <reference osisRef="Eph.1.7">Ep 1:7</reference>; <reference osisRef="Eph.5.1">Ep 5:1</reference> with <reference osisRef="Eph.1.5">Ep 1:5</reference>; <reference osisRef="Eph.4.30">Ep 4:30</reference>, with <reference osisRef="Eph.1.13">Ep 1:13</reference>; <reference osisRef="Eph.5.15">Ep 5:15</reference>, with <reference osisRef="Eph.1.8">Ep 1:8</reference>.

CHAPTER 4 Ep 4:1-32. Exhortations to Christian Duties Resting on Our Christian Privileges, as United in One Body, though Varying in the Graces Given to the Several Members, that We May Come unto a Perfect Man in Christ. 1. Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [Theodoret]. His bonds, too, are an argument which should enforce his exhortation. vocation-- Translate, "calling" to accord, as the Greek does, with "called" (Ep 4:4; Ep 1:18; Ro 8:28, 30). Col 3:15 similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Ep 4:32, with Ep 1:7; Ep 5:1 with Ep 1:5; Ep 4:30, with Ep 1:13; Ep 5:15, with Ep 1:8.


<hi type="bold">2-3. lowliness--</hi>In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [Trench].

<hi type="bold">meekness--</hi>that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people (<reference osisRef="2Sam.16.11">2Sa 16:11</reference>; compare <reference osisRef="Gal.6.1">Ga 6:1</reference>; <reference osisRef="2Tim.2.25">2Ti 2:25</reference>; <reference osisRef="Titus.3.2">Tit 3:2</reference>). It is only the lowly, humble heart that is also meek (<reference osisRef="Col.3.12">Col 3:12</reference>). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," <reference osisRef="Eph.4.15">Ep 4:15</reference>, <reference osisRef="Eph.4.16">16</reference>), so "long-suffering" answers to (<reference osisRef="Eph.4.4">Ep 4:4</reference>) "endeavoring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' <reference osisRef="Eph.4.4">Ep 4:4</reference>) in (united in) the bond of peace" (the "bond" by which "peace" is maintained, namely, "love," <reference osisRef="Col.3.14">Col 3:14</reference>, <reference osisRef="Col.3.15">15</reference> [Bengel]; or, "peace" itself is the "bond" meant, uniting the members of the Church [Alford]).

2-3. lowliness-- In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [Trench]. meekness-- that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people (2Sa 16:11; compare Ga 6:1; 2Ti 2:25; Tit 3:2). It is only the lowly, humble heart that is also meek (Col 3:12). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," Ep 4:15, 16), so "long-suffering" answers to (Ep 4:4) "endeavoring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' Ep 4:4) in (united in) the bond of peace" (the "bond" by which "peace" is maintained, namely, "love," Col 3:14, 15 [Bengel]; or, "peace" itself is the "bond" meant, uniting the members of the Church [Alford]).


4. In the apostle's creed, the article as to THE Church properly follows that as to THE Holy Ghost. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [Augustine, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "Lord" (Jesus), <reference osisRef="Eph.4.5">Ep 4:5</reference>, and "God the Father," <reference osisRef="Eph.4.6">Ep 4:6</reference>. Thus the Trinity is again set forth.

<hi type="bold">hope--</hi>here associated with "the Spirit," which is the "earnest of our inheritance" (<reference osisRef="Eph.1.13">Ep 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>). As "faith" is mentioned, <reference osisRef="Eph.4.5">Ep 4:5</reference>, so "hope" here, and "love," <reference osisRef="Eph.4.2">Ep 4:2</reference>. The Holy Spirit, as the common higher principle of life (<reference osisRef="Eph.2.18">Ep 2:18</reference>, 22), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear (<reference osisRef="John.17.21-John.17.23">Joh 17:21-23</reference>; <reference osisRef="Col.3.4">Col 3:4</reference>). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself.

<hi type="bold">of your calling--</hi>the one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last (Is 2:2-4; 11:9, 13; <reference osisRef="Zeph.3.9">Zep 3:9</reference>; <reference osisRef="Zech.14.9">Zec 14:9</reference>).

4. In the apostle's creed, the article as to THE Church properly follows that as to THE Holy Ghost. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [Augustine, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "Lord" (Jesus), Ep 4:5, and "God the Father," Ep 4:6. Thus the Trinity is again set forth. hope-- here associated with "the Spirit," which is the "earnest of our inheritance" (Ep 1:13, 14). As "faith" is mentioned, Ep 4:5, so "hope" here, and "love," Ep 4:2. The Holy Spirit, as the common higher principle of life (Ep 2:18, 22), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear (Joh 17:21-23; Col 3:4). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself. of your calling-- the one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last (Is 2:2-4; 11:9, 13; Zep 3:9; Zec 14:9).


5. Similarly "faith" and "baptism" (the sacramental seal of faith) are connected (<reference osisRef="Mark.16.16">Mr 16:16</reference>; <reference osisRef="Col.2.12">Col 2:12</reference>). Compare <reference osisRef="1Cor.12.13">1Co 12:13</reference>, "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity" [Ellicott]. In <reference osisRef="1Cor.10.17">1Co 10:17</reference>, where a breach of union was in question, it forms the rallying point [Alford]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith (<reference osisRef="Eph.4.5">Ep 4:5</reference>; Jude 3); unity of origination (<reference osisRef="Eph.2.19-Eph.2.21">Ep 2:19-21</reference>): unity of sacraments (<reference osisRef="Eph.4.5">Ep 4:5</reference>; <reference osisRef="1Cor.10.17">1Co 10:17</reference>; <reference osisRef="1Cor.12.13">12:13</reference>): unity of "hope" (<reference osisRef="Eph.4.4">Ep 4:4</reference>; <reference osisRef="Titus.1.2">Tit 1:2</reference>); unity of charity (<reference osisRef="Eph.4.3">Ep 4:3</reference>): unity (not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [Pearson, Exposition of the Creed, Article IX].

5. Similarly "faith" and "baptism" (the sacramental seal of faith) are connected (Mr 16:16; Col 2:12). Compare 1Co 12:13, "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity" [Ellicott]. In 1Co 10:17, where a breach of union was in question, it forms the rallying point [Alford]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith (Ep 4:5; Jude 3); unity of origination (Ep 2:19-21): unity of sacraments (Ep 4:5; 1Co 10:17; 12:13): unity of "hope" (Ep 4:4; Tit 1:2); unity of charity (Ep 4:3): unity (not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [Pearson, Exposition of the Creed, Article IX].


<hi type="bold">6. above--</hi>"over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity (<reference osisRef="Eph.2.19">Ep 2:19</reference>, end).

<hi type="bold">through all--</hi>by means of Christ "who filleth all things" (<reference osisRef="Eph.4.10">Ep 4:10</reference>; 2:20, 21), and is "a propitiation" for all men (<reference osisRef="1John.2.2">1Jo 2:2</reference>).

<hi type="bold">in you all--</hi>The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read or not, it must be understood (either from the "ye," <reference osisRef="Eph.4.4">Ep 4:4</reference>, or from the "us," <reference osisRef="Eph.4.7">Ep 4:7</reference>); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers (<reference osisRef="Rom.8.9">Ro 8:9</reference>, <reference osisRef="Rom.8.14">14</reference>). God is "Father" both by generation (as Creator) and regeneration (<reference osisRef="Eph.2.10">Ep 2:10</reference>; <reference osisRef="Jas.1.17">Jas 1:17</reference>, <reference osisRef="1Cor.1.18">18</reference>; <reference osisRef="1John.5.1">1Jo 5:1</reference>).

6. above-- "over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity (Ep 2:19, end). through all-- by means of Christ "who filleth all things" (Ep 4:10; 2:20, 21), and is "a propitiation" for all men (1Jo 2:2). in you all-- The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read or not, it must be understood (either from the "ye," Ep 4:4, or from the "us," Ep 4:7); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers (Ro 8:9, 14). God is "Father" both by generation (as Creator) and regeneration (Ep 2:10; Jas 1:17, 18; 1Jo 5:1).


<hi type="bold">7. But--</hi>Though "one" in our common connection with "one Lord, one faith, &c., one God," yet "each one of us" has assigned to him his own particular gift, to be used for the good of the whole: none is overlooked; none therefore can be dispensed with for the edifying of the Church (<reference osisRef="Eph.4.12">Ep 4:12</reference>). A motive to unity (<reference osisRef="Eph.4.3">Ep 4:3</reference>). Translate, "Unto each one of us was the grace (which was bestowed by Christ at His ascension, <reference osisRef="Eph.4.8">Ep 4:8</reference>) given according to," &c.

<hi type="bold">the measure--</hi>the amount "of the gift of Christ" (<reference osisRef="Rom.12.3">Ro 12:3</reference>, <reference osisRef="Rom.12.6">6</reference>).

7. But-- Though "one" in our common connection with "one Lord, one faith, &c., one God," yet "each one of us" has assigned to him his own particular gift, to be used for the good of the whole: none is overlooked; none therefore can be dispensed with for the edifying of the Church (Ep 4:12). A motive to unity (Ep 4:3). Translate, "Unto each one of us was the grace (which was bestowed by Christ at His ascension, Ep 4:8) given according to," &c. the measure-- the amount "of the gift of Christ" (Ro 12:3, 6).


<hi type="bold">8. Wherefore--</hi>"For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [Estius].

<hi type="bold">he saith--</hi>God, whose word the Scripture is (<reference osisRef="Ps.68.18">Psa 68:18</reference>).

<hi type="bold">When he ascended--</hi>God is meant in the Psalm, represented by the ark, which was being brought up to Zion in triumph by David, after that "the Lord had given him rest round about from all his enemies" (<reference osisRef="2Sam.6.1-2Sam.7.1">2Sa 6:1-7:1</reference>; <reference osisRef="1Chr.15.1-1Chr.15.29">1Ch 15:1-29</reference>). Paul quotes it of Christ ascending to heaven, who is therefore God.

<hi type="bold">captivity--</hi>that is, a band of captives. In the Psalm, the captive foes of David. In the antitypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin (<reference osisRef="Col.2.15">Col 2:15</reference>; <reference osisRef="2Pet.2.4">2Pe 2:4</reference>), led as it were in triumphal procession as a sign of the destruction of the foe.

<hi type="bold">gave gifts unto men--</hi>in the Psalm, "received gifts for men," Hebrew, "among men," that is, "thou hast received gifts" to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as gifts among his people. The impartation of the gifts and graces of the Spirit depended on Christ's ascension (<reference osisRef="John.7.39">Joh 7:39</reference>; <reference osisRef="John.14.12">14:12</reference>). Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them." This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit" (<reference osisRef="Eph.2.22">Ep 2:22</reference>). But the Psalm (<reference osisRef="Ps.68.16">Psa 68:16</reference>) refers to "the Lord dwelling in Zion for ever"; the ascension amidst attendant angels, having as its counterpart the second advent amidst "thousands of angels" (<reference osisRef="Ps.68.17">Psa 68:17</reference>), accompanied by the restoration of Israel (<reference osisRef="Ps.68.22">Psa 68:22</reference>), the destruction of God's enemies and the resurrection (<reference osisRef="Ps.68.20">Psa 68:20</reference>, 21, 23), the conversion of the kingdoms of the world to the Lord at Jerusalem (<reference osisRef="Ps.68.29-Ps.68.34">Psa 68:29-34</reference>).

8. Wherefore-- "For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [Estius]. he saith-- God, whose word the Scripture is (Psa 68:18). When he ascended-- God is meant in the Psalm, represented by the ark, which was being brought up to Zion in triumph by David, after that "the Lord had given him rest round about from all his enemies" (2Sa 6:1-7:1; 1Ch 15:1-29). Paul quotes it of Christ ascending to heaven, who is therefore God. captivity-- that is, a band of captives. In the Psalm, the captive foes of David. In the antitypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin (Col 2:15; 2Pe 2:4), led as it were in triumphal procession as a sign of the destruction of the foe. gave gifts unto men-- in the Psalm, "received gifts for men," Hebrew, "among men," that is, "thou hast received gifts" to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as gifts among his people. The impartation of the gifts and graces of the Spirit depended on Christ's ascension (Joh 7:39; 14:12). Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them." This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit" (Ep 2:22). But the Psalm (Psa 68:16) refers to "the Lord dwelling in Zion for ever"; the ascension amidst attendant angels, having as its counterpart the second advent amidst "thousands of angels" (Psa 68:17), accompanied by the restoration of Israel (Psa 68:22), the destruction of God's enemies and the resurrection (Psa 68:20, 21, 23), the conversion of the kingdoms of the world to the Lord at Jerusalem (Psa 68:29-34).


9. Paul reasons that (assuming Him to be God) His ascent implies a previous descent; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to God (<reference osisRef="Eph.4.8">Ep 4:8</reference>, 17, 18). It must therefore be God the Son (<reference osisRef="John.6.33">Joh 6:33</reference>, <reference osisRef="John.6.62">62</reference>). As He declares (<reference osisRef="John.3.13">Joh 3:13</reference>), "No man hath ascended up to heaven, but He that came down from heaven." Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks.

<hi type="bold">lower parts of the earth--</hi>The antithesis or contrast to "far above all heavens," is the argument of Alford and others, to show that this phrase means more than simply the earth, namely, the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill all things" (<reference osisRef="Eph.4.10">Ep 4:10</reference>, Greek, "the whole universe of things") may imply the same. But see on <reference osisRef="Eph.4.10">Ep 4:10</reference> on those words. Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to their habitation itself (<reference osisRef="Ps.63.9">Psa 63:9</reference>). Christ, as Lord of all, took possession first of the earth the unseen world beneath it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven (<reference osisRef="Acts.2.27">Ac 2:27</reference>, 28). However, all we surely know is, that His soul at death descended to Hades, that is, underwent the ordinary condition of departed spirits of men. The leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from it for a descent to the abodes of Satan. <reference osisRef="Acts.2.27">Ac 2:27</reference>, 28, and <reference osisRef="Rom.10.7">Ro 10:7</reference>, favor the view of the reference being simply to His descent to Hades. So Pearson in Exposition of the Creed (<reference osisRef="Phil.2.10">Php 2:10</reference>).

9. Paul reasons that (assuming Him to be God) His ascent implies a previous descent; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to God (Ep 4:8, 17, 18). It must therefore be God the Son (Joh 6:33, 62). As He declares (Joh 3:13), "No man hath ascended up to heaven, but He that came down from heaven." Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks. lower parts of the earth-- The antithesis or contrast to "far above all heavens," is the argument of Alford and others, to show that this phrase means more than simply the earth, namely, the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill all things" (Ep 4:10, Greek, "the whole universe of things") may imply the same. But see on Ep 4:10 on those words. Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to their habitation itself (Psa 63:9). Christ, as Lord of all, took possession first of the earth the unseen world beneath it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven (Ac 2:27, 28). However, all we surely know is, that His soul at death descended to Hades, that is, underwent the ordinary condition of departed spirits of men. The leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from it for a descent to the abodes of Satan. Ac 2:27, 28, and Ro 10:7, favor the view of the reference being simply to His descent to Hades. So Pearson in Exposition of the Creed (Php 2:10).


<hi type="bold">10. all heavens--</hi>Greek, "all the heavens" (<reference osisRef="Heb.7.26">He 7:26</reference>; <reference osisRef="Heb.4.14">4:14</reference>), Greek, "passed through the heavens" to the throne of God itself.

<hi type="bold">might fill--</hi>In Greek, the action is continued to the present time, both "might" and "may fill," namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is present everywhere; as glorified man, He can be present anywhere" [Ellicott].

10. all heavens-- Greek, "all the heavens" (He 7:26; 4:14), Greek, "passed through the heavens" to the throne of God itself. might fill-- In Greek, the action is continued to the present time, both "might" and "may fill," namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is present everywhere; as glorified man, He can be present anywhere" [Ellicott].


11. Greek, emphatical. "Himself" by His supreme power. "It is He that gave," &c.

<hi type="bold">gave some, apostles--</hi>Translate, "some to be apostles, and some to be prophets," &c. The men who filled the office, no less than the office itself, were a divine gift [Eadie]. Ministers did not give themselves. Compare with the list here, <reference osisRef="1Cor.12.10">1Co 12:10</reference>, <reference osisRef="1Cor.12.28">28</reference>. As the apostles, prophets, and evangelists were special and extraordinary ministers, so "pastors and teachers" are the ordinary stated ministers of a particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon (<reference osisRef="Acts.21.8">Ac 21:8</reference>); as contrasted with stationary "pastors and teachers" (<reference osisRef="2Tim.4.5">2Ti 4:5</reference>). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet," infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as permanently unalterable is laid down in the New Testament though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed in the law. In the New Testament, the absence of minute directions for Church government and ceremonies, shows that a fixed model was not designed; the general rule is obligatory as to ceremonies, "Let all things be done decently and in order" (compare Article XXXIV, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" [Article XXIII]. That the "pastors" here were the bishops and presbyters of the Church, is evident from <reference osisRef="Acts.20.28">Ac 20:28</reference>; <reference osisRef="1Pet.5.1">1Pe 5:1</reference>, <reference osisRef="2Cor.5.2">2</reference>, where the bishops' and presbyters' office is said to be "to feed" the flock. The term, "shepherd" or "pastor," is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests (<reference osisRef="Ezek.34.23">Eze 34:23</reference>; <reference osisRef="Jer.23.4">Jr 23:4</reference>). Compare the names of princes compounded of "pharnas," Hebrew, "pastor," Holophernes, Tis-saphernes (compare <reference osisRef="Isa.44.28">Is 44:28</reference>).

11. Greek, emphatical. "Himself" by His supreme power. "It is He that gave," &c. gave some, apostles-- Translate, "some to be apostles, and some to be prophets," &c. The men who filled the office, no less than the office itself, were a divine gift [Eadie]. Ministers did not give themselves. Compare with the list here, 1Co 12:10, 28. As the apostles, prophets, and evangelists were special and extraordinary ministers, so "pastors and teachers" are the ordinary stated ministers of a particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon (Ac 21:8); as contrasted with stationary "pastors and teachers" (2Ti 4:5). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet," infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as permanently unalterable is laid down in the New Testament though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed in the law. In the New Testament, the absence of minute directions for Church government and ceremonies, shows that a fixed model was not designed; the general rule is obligatory as to ceremonies, "Let all things be done decently and in order" (compare Article XXXIV, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" [Article XXIII]. That the "pastors" here were the bishops and presbyters of the Church, is evident from Ac 20:28; 1Pe 5:1, 2, where the bishops' and presbyters' office is said to be "to feed" the flock. The term, "shepherd" or "pastor," is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests (Eze 34:23; Jr 23:4). Compare the names of princes compounded of "pharnas," Hebrew, "pastor," Holophernes, Tis-saphernes (compare Is 44:28).


<hi type="bold">12. For--</hi>with a view to; the ultimate aim. "Unto."

<hi type="bold">perfecting--</hi>The Greek implies correcting in all that is deficient, instructing and completing in number and all parts.

<hi type="bold">for--</hi>a different Greek word; the immediate object. Compare <reference osisRef="Rom.15.2">Ro 15:2</reference>, "Let every one ... please his neighbor for his good unto edification."

<hi type="bold">the ministry--</hi>Greek, "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church (<reference osisRef="Eph.4.13">Ep 4:13</reference>). The way of growth (<reference osisRef="Eph.4.14-Eph.4.16">Ep 4:14-16</reference>).

<hi type="bold">edifying--</hi>that is, building up as the temple of the Holy Ghost.

12. For-- with a view to; the ultimate aim. "Unto." perfecting-- The Greek implies correcting in all that is deficient, instructing and completing in number and all parts. for-- a different Greek word; the immediate object. Compare Ro 15:2, "Let every one... please his neighbor for his good unto edification." the ministry-- Greek, "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church (Ep 4:13). The way of growth (Ep 4:14-16). edifying-- that is, building up as the temple of the Holy Ghost.


<hi type="bold">13. come in--</hi>rather, "attain unto." Alford expresses the Greek order, "Until we arrive all of us at the unity," &c.

<hi type="bold">faith and ... knowledge--</hi>Full unity of faith is then found, when all alike thoroughly know Christ, the object of faith, and that in His highest dignity as "the Son of God" [De Wette] (<reference osisRef="Eph.3.17">Ep 3:17</reference>, <reference osisRef="Eph.3.19">19</reference>; <reference osisRef="2Pet.1.5">2Pe 1:5</reference>). Not even Paul counted himself to have fully "attained" (<reference osisRef="Phil.3.12-Phil.3.14">Php 3:12-14</reference>). Amidst the variety of the gifts and the multitude of the Church's members, its "faith" is to be ONE: as contrasted with the state of "children carried about with EVERY WIND OF DOCTRINE." (<reference osisRef="Eph.4.14">Ep 4:14</reference>).

<hi type="bold">perfect man--</hi>unto the full-grown man (<reference osisRef="1Cor.2.6">1Co 2:6</reference>; <reference osisRef="Phil.3.15">Php 3:15</reference>; <reference osisRef="Heb.5.14">He 5:14</reference>); the maturity of an adult; contrasted with children (<reference osisRef="Eph.4.14">Ep 4:14</reference>). Not "perfect men"; for the many members constitute but one Church joined to the one Christ.

<hi type="bold">stature, &c.--</hi>The standard of spiritual "stature" is "the fulness of Christ," that is, which Christ has (<reference osisRef="Eph.1.23">Ep 1:23</reference>; <reference osisRef="1Cor.3.19">3:19</reference>; compare <reference osisRef="Gal.4.19">Ga 4:19</reference>); that the body should be worthy of the Head, the perfect Christ.

13. come in-- rather, "attain unto." Alford expresses the Greek order, "Until we arrive all of us at the unity," &c. faith and... knowledge-- Full unity of faith is then found, when all alike thoroughly know Christ, the object of faith, and that in His highest dignity as "the Son of God" [De Wette] (Ep 3:17, 19; 2Pe 1:5). Not even Paul counted himself to have fully "attained" (Php 3:12-14). Amidst the variety of the gifts and the multitude of the Church's members, its "faith" is to be ONE: as contrasted with the state of "children carried about with EVERY WIND OF DOCTRINE." (Ep 4:14). perfect man-- unto the full-grown man (1Co 2:6; Php 3:15; He 5:14); the maturity of an adult; contrasted with children (Ep 4:14). Not "perfect men"; for the many members constitute but one Church joined to the one Christ. stature, &c.-- The standard of spiritual "stature" is "the fulness of Christ," that is, which Christ has (Ep 1:23; 3:19; compare Ga 4:19); that the body should be worthy of the Head, the perfect Christ.


14. Translate, "To the end that"; the aim of the bestowal of gifts stated negatively, as in <reference osisRef="Eph.4.13">Ep 4:13</reference> it is stated positively.

<hi type="bold">tossed to and fro--</hi>inwardly, even without wind; like billows of the sea. So the Greek. Compare <reference osisRef="Jas.1.6">Jas 1:6</reference>.

<hi type="bold">carried about--</hi>with every wind from without.

<hi type="bold">doctrine--</hi>"teaching." The various teachings are the "winds" which keep them tossed on a sea of doubts (<reference osisRef="Heb.13.9">He 13:9</reference>; compare <reference osisRef="Matt.11.7">Mt 11:7</reference>).

<hi type="bold">by--</hi>Greek, "in"; expressing "the evil atmosphere in which the varying currents of doctrine exert their force" [Ellicott].

<hi type="bold">sleight--</hi>literally, "dice playing." The player frames his throws of the dice so that the numbers may turn up which best suit his purpose.

<hi type="bold">of men--</hi>contrasted with Christ (<reference osisRef="Eph.4.13">Ep 4:13</reference>).

<hi type="bold">and--</hi>Greek, "in."

<hi type="bold">cunning craftiness, whereby they lie in wait to deceive--</hi>Translate as Greek, "craftiness tending to the methodized system of deceit" ("the schemes of error") [Alford]. Bengel takes "deceit," or "error," to stand for "the parent of error," Satan (compare <reference osisRef="Eph.6.11">Ep 6:11</reference>); referring to his concealed mode of acting.

14. Translate, "To the end that"; the aim of the bestowal of gifts stated negatively, as in Ep 4:13 it is stated positively. tossed to and fro-- inwardly, even without wind; like billows of the sea. So the Greek. Compare Jas 1:6. carried about-- with every wind from without. doctrine-- "teaching." The various teachings are the "winds" which keep them tossed on a sea of doubts (He 13:9; compare Mt 11:7). by-- Greek, "in"; expressing "the evil atmosphere in which the varying currents of doctrine exert their force" [Ellicott]. sleight-- literally, "dice playing." The player frames his throws of the dice so that the numbers may turn up which best suit his purpose. of men-- contrasted with Christ (Ep 4:13). and-- Greek, "in." cunning craftiness, whereby they lie in wait to deceive-- Translate as Greek, "craftiness tending to the methodized system of deceit" ("the schemes of error") [Alford]. Bengel takes "deceit," or "error," to stand for "the parent of error," Satan (compare Ep 6:11); referring to his concealed mode of acting.


<hi type="bold">15. speaking the truth--</hi>Translate, "holding the truth"; "following the truth"; opposed to "error" or "deceit" (<reference osisRef="Eph.4.14">Ep 4:14</reference>).

<hi type="bold">in love--</hi>"Truth" is never to be sacrificed to so-called "charity"; yet it is to be maintained in charity. Truth in word and act, love in manner and spirit, are the Christian's rule (compare <reference osisRef="Eph.4.21">Ep 4:21</reference>, <reference osisRef="Eph.4.24">24</reference>).

<hi type="bold">grow up--</hi>from the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead.

<hi type="bold">into him--</hi>so as to be more and more incorporated with Him, and become one with Him.

<hi type="bold">the head--</hi>(<reference osisRef="Eph.1.22">Ep 1:22</reference>).

15. speaking the truth-- Translate, "holding the truth"; "following the truth"; opposed to "error" or "deceit" (Ep 4:14). in love-- "Truth" is never to be sacrificed to so-called "charity"; yet it is to be maintained in charity. Truth in word and act, love in manner and spirit, are the Christian's rule (compare Ep 4:21, 24). grow up-- from the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead. into him-- so as to be more and more incorporated with Him, and become one with Him. the head-- (Ep 1:22).


16. (<reference osisRef="Col.2.19">Col 2:19</reference>).

<hi type="bold">fitly joined together--</hi>"being fitly framed together," as in <reference osisRef="Eph.2.21">Ep 2:21</reference>; all the parts being in their proper position, and in mutual relation.

<hi type="bold">compacted--</hi>implying firm consolidation.

<hi type="bold">by that which every joint supplieth--</hi>Greek, "by means of every joint of the supply"; joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth.

<hi type="bold">effectual working--</hi>(<reference osisRef="Eph.1.19">Ep 1:19</reference>; <reference osisRef="1Cor.3.7">3:7</reference>). According to the effectual working of grace in each member (or else, rather, "according to each several member's working"), proportioned to the measure of its need of supply.

<hi type="bold">every part--</hi>Greek, "each one part"; each individual part.

<hi type="bold">maketh increase--</hi>Translate, as the Greek is the same as <reference osisRef="Eph.4.15">Ep 4:15</reference>, "maketh (carrieth on) the growth of the body."

16. (Col 2:19). fitly joined together-- "being fitly framed together," as in Ep 2:21; all the parts being in their proper position, and in mutual relation. compacted-- implying firm consolidation. by that which every joint supplieth-- Greek, "by means of every joint of the supply"; joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth. effectual working-- (Ep 1:19; 3:7). According to the effectual working of grace in each member (or else, rather, "according to each several member's working"), proportioned to the measure of its need of supply. every part-- Greek, "each one part"; each individual part. maketh increase-- Translate, as the Greek is the same as Ep 4:15, "maketh (carrieth on) the growth of the body."


<hi type="bold">17. therefore--</hi>resuming the exhortation which he had begun with, "I therefore beseech you that ye walk worthy," &c. (<reference osisRef="Eph.4.1">Ep 4:1</reference>).

<hi type="bold">testify in the Lord--</hi>in whom (as our element) we do all things pertaining to the ministry (<reference osisRef="1Thess.4.1">1Th 4:1</reference> [Alford]; <reference osisRef="Rom.9.1">Ro 9:1</reference>).

<hi type="bold">henceforth ... not--</hi>Greek, "no longer"; resumed from <reference osisRef="Eph.4.14">Ep 4:14</reference>.

<hi type="bold">other--</hi>Greek, "the rest of the Gentiles."

<hi type="bold">in the vanity, &c.--</hi>as their element: opposed to "in the Lord." "Vanity of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring instances. The root of it is departure from the knowledge of the true God (<reference osisRef="Eph.4.18">Ep 4:18</reference>, <reference osisRef="Eph.4.19">19</reference>; <reference osisRef="Rom.1.21">Ro 1:21</reference>; <reference osisRef="1Thess.4.5">1Th 4:5</reference>).

17. therefore-- resuming the exhortation which he had begun with, "I therefore beseech you that ye walk worthy," &c. (Ep 4:1). testify in the Lord-- in whom (as our element) we do all things pertaining to the ministry (1Th 4:1 [Alford]; Ro 9:1). henceforth... not-- Greek, "no longer"; resumed from Ep 4:14. other-- Greek, "the rest of the Gentiles." in the vanity, &c.-- as their element: opposed to "in the Lord." "Vanity of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring instances. The root of it is departure from the knowledge of the true God (Ep 4:18, 19; Ro 1:21; 1Th 4:5).


18. More literally, "Being darkened in their understanding," that is, their intelligence, or perceptions (compare <reference osisRef="Eph.5.8">Ep 5:8</reference>; <reference osisRef="Acts.26.18">Ac 26:18</reference>; <reference osisRef="1Thess.5.4">1Th 5:4</reference>, <reference osisRef="1Thess.5.5">5</reference>).

<hi type="bold">alienated--</hi>This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of life and light: and that they had revolted from the primitive revelation (compare <reference osisRef="Eph.2.12">Ep 2:12</reference>).

<hi type="bold">life of God--</hi>that life whereby God lives in His own people: as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate (<reference osisRef="Gal.2.20">Ga 2:20</reference>). "Spiritual life in believers is kindled from the life itself of God" [Bengel].

<hi type="bold">through--</hi>rather as Greek, "on account of the ignorance," namely, of God. Wilful ignorance in the first instance, their fathers not "choosing to retain God in their knowledge." This is the beginning point of their misery (<reference osisRef="Acts.17.30">Ac 17:30</reference>; <reference osisRef="Rom.1.21">Ro 1:21</reference>, 23, 28; <reference osisRef="1Pet.1.14">1Pe 1:14</reference>).

<hi type="bold">because of--</hi>"on account of."

<hi type="bold">blindness--</hi>Greek, "hardness," literally, the hardening of the skin so as not to be sensible of touch. Hence a soul's callousness to feeling (<reference osisRef="Mark.3.5">Mr 3:5</reference>). Where there is spiritual "life" ("the life of God") there is feeling; where there is not, there is "hardness."

18. More literally, "Being darkened in their understanding," that is, their intelligence, or perceptions (compare Ep 5:8; Ac 26:18; 1Th 5:4, 5). alienated-- This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of life and light: and that they had revolted from the primitive revelation (compare Ep 2:12). life of God-- that life whereby God lives in His own people: as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate (Ga 2:20). "Spiritual life in believers is kindled from the life itself of God" [Bengel]. through-- rather as Greek, "on account of the ignorance," namely, of God. Wilful ignorance in the first instance, their fathers not "choosing to retain God in their knowledge." This is the beginning point of their misery (Ac 17:30; Ro 1:21, 23, 28; 1Pe 1:14). because of-- "on account of." blindness-- Greek, "hardness," literally, the hardening of the skin so as not to be sensible of touch. Hence a soul's callousness to feeling (Mr 3:5). Where there is spiritual "life" ("the life of God") there is feeling; where there is not, there is "hardness."


<hi type="bold">19. past feeling--</hi>senseless, shameless, hopeless; the ultimate result of a long process of "hardening," or habit of sin (<reference osisRef="Eph.4.18">Ep 4:18</reference>). "Being past hope," or despairing, is the reading of the Vulgate; though not so well supported as English Version reading, "past feeling," which includes the absence of hope (<reference osisRef="Jer.2.25">Jr 2:25</reference>; 18:12).

<hi type="bold">given themselves over--</hi>In <reference osisRef="Rom.1.24">Ro 1:24</reference> it is, "God gave them up to uncleanness." Their giving themselves to it was punished in kind, God giving them up to it by withdrawing His preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the foe. God gave them up to it, but not against their will; for they give themselves up to it [Zanchius].

<hi type="bold">lasciviousness--</hi>"wantonness" [Alford]. So it is translated in <reference osisRef="Rom.13.13">Ro 13:13</reference>; <reference osisRef="2Pet.2.18">2Pe 2:18</reference>. It does not necessarily include lasciviousness; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity" [Grotius]. "Lawless insolence, and wanton caprice" [Trench].

<hi type="bold">to work all uncleanness--</hi>The Greek implies, "with a deliberate view to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind."

<hi type="bold">with greediness--</hi>Greek, "in greediness." Uncleanness and greediness of gain often go hand in hand (<reference osisRef="Eph.5.3">Ep 5:3</reference>, <reference osisRef="Eph.5.5">5</reference>; <reference osisRef="Col.3.5">Col 3:5</reference>); though "greediness" here includes all kinds of self-seeking.

19. past feeling-- senseless, shameless, hopeless; the ultimate result of a long process of "hardening," or habit of sin (Ep 4:18). "Being past hope," or despairing, is the reading of the Vulgate; though not so well supported as English Version reading, "past feeling," which includes the absence of hope (Jr 2:25; 18:12). given themselves over-- In Ro 1:24 it is, "God gave them up to uncleanness." Their giving themselves to it was punished in kind, God giving them up to it by withdrawing His preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the foe. God gave them up to it, but not against their will; for they give themselves up to it [Zanchius]. lasciviousness-- "wantonness" [Alford]. So it is translated in Ro 13:13; 2Pe 2:18. It does not necessarily include lasciviousness; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity" [Grotius]. "Lawless insolence, and wanton caprice" [Trench]. to work all uncleanness-- The Greek implies, "with a deliberate view to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind." with greediness-- Greek, "in greediness." Uncleanness and greediness of gain often go hand in hand (Ep 5:3, 5; Col 3:5); though "greediness" here includes all kinds of self-seeking.


<hi type="bold">20. learned Christ--</hi>(<reference osisRef="Phil.3.10">Php 3:10</reference>). To know Christ Himself, is the great lesson of the Christian life: this the Ephesians began to learn at their conversion. "Christ," in reference to His office, is here specified as the object of learning. "Jesus," in <reference osisRef="Eph.4.21">Ep 4:21</reference>, as the person.

20. learned Christ-- (Php 3:10). To know Christ Himself, is the great lesson of the Christian life: this the Ephesians began to learn at their conversion. "Christ," in reference to His office, is here specified as the object of learning. "Jesus," in Ep 4:21, as the person.


<hi type="bold">21. If so be that--</hi>not implying doubt; assuming what I have no reason to doubt, that

<hi type="bold">heard him--</hi>The "Him" is emphatic: "heard Himself," not merely heard about Him.

<hi type="bold">taught by him--</hi>Greek, "taught IN Him," that is, being in vital union with Him (<reference osisRef="Rom.16.7">Ro 16:7</reference>).

<hi type="bold">as the truth is in Jesus--</hi>Translate in connection with "taught"; "And in Him have been taught, according as is truth in Jesus." There is no article in the Greek. "Truth" is therefore used in the most comprehensive sense, truth in its essence, and highest perfection, in Jesus; "if according as it is thus in Him, ye have been so taught in Him"; in contrast to "the vanity of mind of the Gentiles" (<reference osisRef="Eph.4.17">Ep 4:17</reference>; compare <reference osisRef="John.1.14">Joh 1:14</reference>, <reference osisRef="1Cor.1.17">17</reference>; 18:37). Contrast <reference osisRef="John.8.44">Joh 8:44</reference>.

21. If so be that-- not implying doubt; assuming what I have no reason to doubt, that heard him-- The "Him" is emphatic: "heard Himself," not merely heard about Him. taught by him-- Greek, "taught IN Him," that is, being in vital union with Him (Ro 16:7). as the truth is in Jesus-- Translate in connection with "taught"; "And in Him have been taught, according as is truth in Jesus." There is no article in the Greek. "Truth" is therefore used in the most comprehensive sense, truth in its essence, and highest perfection, in Jesus; "if according as it is thus in Him, ye have been so taught in Him"; in contrast to "the vanity of mind of the Gentiles" (Ep 4:17; compare Joh 1:14, 17; 18:37). Contrast Joh 8:44.


<hi type="bold">22. That ye--</hi>following "Ye have been taught" (<reference osisRef="Eph.4.21">Ep 4:21</reference>).

<hi type="bold">concerning the former conversation--</hi>"in respect to your former way of life."

<hi type="bold">the old man--</hi>your old unconverted nature (<reference osisRef="Rom.6.6">Ro 6:6</reference>).

<hi type="bold">is corrupt according to the deceitful lusts--</hi>rather, "which is being corrupted ('perisheth,' compare <reference osisRef="Gal.6.8">Ga 6:8</reference>, 'corruption,' that is, destruction) according to (that is, as might be expected from) the lusts of deceit." Deceit is personified; lusts are its servants and tools. In contrast to "the holiness of the truth," <reference osisRef="Eph.4.24">Ep 4:24</reference>, and "truth in Jesus," <reference osisRef="Eph.4.21">Ep 4:21</reference>; and answering to Gentile "vanity," <reference osisRef="Eph.4.17">Ep 4:17</reference>. Corruption and destruction are inseparably associated together. The man's old-nature-lusts are his own executioners, fitting him more and more for eternal corruption and death.

22. That ye-- following "Ye have been taught" (Ep 4:21). concerning the former conversation-- "in respect to your former way of life." the old man-- your old unconverted nature (Ro 6:6). is corrupt according to the deceitful lusts-- rather, "which is being corrupted ('perisheth,' compare Ga 6:8, 'corruption,' that is, destruction) according to (that is, as might be expected from) the lusts of deceit." Deceit is personified; lusts are its servants and tools. In contrast to "the holiness of the truth," Ep 4:24, and "truth in Jesus," Ep 4:21; and answering to Gentile "vanity," Ep 4:17. Corruption and destruction are inseparably associated together. The man's old-nature-lusts are his own executioners, fitting him more and more for eternal corruption and death.


<hi type="bold">23. be renewed--</hi>The Greek (ananeousthai) implies "the continued renewal in the youth of the new man." A different Greek word (anakainousthai) implies "renewal from the old state."

<hi type="bold">in the spirit of your mind--</hi>As there is no Greek for "in," which there is at <reference osisRef="Eph.4.17">Ep 4:17</reference>, "in the vanity of their mind," it is better to translate, "By the Spirit of your mind," that is, by your new spiritual nature; the restored and divinely informed leading principle of the mind. The "spirit" of man in New Testament is only then used in its proper sense, as worthy of its place and governing functions, when it is one spirit with the Lord. The natural, or animal man, is described as "not having the Spirit" (Jude 19) [Alford]. Spirit is not in this sense attributed to the unregenerate (<reference osisRef="1Thess.5.23">1Th 5:23</reference>).

23. be renewed-- The Greek (ananeousthai) implies "the continued renewal in the youth of the new man." A different Greek word (anakainousthai) implies "renewal from the old state." in the spirit of your mind-- As there is no Greek for "in," which there is at Ep 4:17, "in the vanity of their mind," it is better to translate, "By the Spirit of your mind," that is, by your new spiritual nature; the restored and divinely informed leading principle of the mind. The "spirit" of man in New Testament is only then used in its proper sense, as worthy of its place and governing functions, when it is one spirit with the Lord. The natural, or animal man, is described as "not having the Spirit" (Jude 19) [Alford]. Spirit is not in this sense attributed to the unregenerate (1Th 5:23).


<hi type="bold">24. put on the new man--</hi>Opposed to "the old man," which is to be "put off" (<reference osisRef="Eph.4.22">Ep 4:22</reference>). The Greek here (kainon) is different from that for "re-new-ed" (<reference osisRef="Eph.4.23">Ep 4:23</reference>). Put on not merely a renovated nature, but a new, that is, altogether different nature, a changed nature (compare Note,, see on <reference osisRef="Col.3.10">Col 3:10</reference>).

<hi type="bold">after God, &c.--</hi>Translate, "Which hath been created (once for all: so the Greek aorist means: in Christ, <reference osisRef="Eph.2.10">Ep 2:10</reference>; so that in each believer it has not to be created again, but to be put on) after (the image of) God" (<reference osisRef="Gen.1.27">Ge 1:27</reference>; <reference osisRef="Col.3.10">Col 3:10</reference>; <reference osisRef="1Pet.1.15">1Pe 1:15</reference>), &c. God's image in which the first Adam was originally created, is restored, to us far more gloriously in the second Adam, the image of the invisible God (<reference osisRef="2Cor.4.4">2Co 4:4</reference>; <reference osisRef="Col.1.15">Col 1:15</reference>; <reference osisRef="Heb.1.3">He 1:3</reference>).

<hi type="bold">in righteousness--</hi>"IN" it as the element of the renewed man.

<hi type="bold">true holiness--</hi>rather, as the Greek, "holiness of the truth"; holiness flowing from sincere following of "the truth of God" (<reference osisRef="Rom.1.25">Ro 1:25</reference>; <reference osisRef="1Cor.3.7">3:7</reference>; <reference osisRef="1Cor.15.8">15:8</reference>): opposed to "the lusts of deceit" (Greek, <reference osisRef="Eph.4.22">Ep 4:22</reference>); compare also <reference osisRef="Eph.4.21">Ep 4:21</reference>, "truth is in Jesus." "Righteousness" is in relation to our fellow men, the second table of the law; "Holiness," in relation to God, the first table; the religious observance of offices of piety (compare <reference osisRef="Luke.1.75">Lu 1:75</reference>). In the parallel (<reference osisRef="Col.3.10">Col 3:10</reference>) it is, "renewed in knowledge after the image," &c. As at Colosse the danger was from false pretenders to knowledge, the true "knowledge" which flows from renewal of the heart is dwelt on; so at Ephesus, the danger being from the corrupt morals prevalent around, the renewal in "holiness," contrasted with the Gentile "uncleanness" (<reference osisRef="Eph.4.19">Ep 4:19</reference>), and "righteousness," in contrast to "greediness," is made prominent.

24. put on the new man-- Opposed to "the old man," which is to be "put off" (Ep 4:22). The Greek here (kainon) is different from that for "re-new-ed" (Ep 4:23). Put on not merely a renovated nature, but a new, that is, altogether different nature, a changed nature (compare Note,, see on Col 3:10). after God, &c.-- Translate, "Which hath been created (once for all: so the Greek aorist means: in Christ, Ep 2:10; so that in each believer it has not to be created again, but to be put on) after (the image of) God" (Ge 1:27; Col 3:10; 1Pe 1:15), &c. God's image in which the first Adam was originally created, is restored, to us far more gloriously in the second Adam, the image of the invisible God (2Co 4:4; Col 1:15; He 1:3). in righteousness-- "IN" it as the element of the renewed man. true holiness-- rather, as the Greek, "holiness of the truth"; holiness flowing from sincere following of "the truth of God" (Ro 1:25; 3:7; 15:8): opposed to "the lusts of deceit" (Greek, Ep 4:22); compare also Ep 4:21, "truth is in Jesus." "Righteousness" is in relation to our fellow men, the second table of the law; "Holiness," in relation to God, the first table; the religious observance of offices of piety (compare Lu 1:75). In the parallel (Col 3:10) it is, "renewed in knowledge after the image," &c. As at Colosse the danger was from false pretenders to knowledge, the true "knowledge" which flows from renewal of the heart is dwelt on; so at Ephesus, the danger being from the corrupt morals prevalent around, the renewal in "holiness," contrasted with the Gentile "uncleanness" (Ep 4:19), and "righteousness," in contrast to "greediness," is made prominent.


<hi type="bold">25. Wherefore--</hi>From the general character of "the new man," there will necessarily result the particular features which he now details.

<hi type="bold">putting away--</hi>Greek, "having put away" once for all.

<hi type="bold">lying--</hi>"falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from <reference osisRef="Zech.8.16">Zec 8:16</reference>. For "to," Paul quotes it "with," to mark our inner connection with one another, as "members one of another" [Stier]. Not merely members of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest.

25. Wherefore-- From the general character of "the new man," there will necessarily result the particular features which he now details. putting away-- Greek, "having put away" once for all. lying-- "falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from Zec 8:16. For "to," Paul quotes it "with," to mark our inner connection with one another, as "members one of another" [Stier]. Not merely members of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest.


<hi type="bold">26. Be ye angry, and sin not--</hi>So the Septuagint, <reference osisRef="Ps.4.4">Psa 4:4</reference>. Should circumstances arise to call for anger on your part, let it be as Christ's "anger" (<reference osisRef="Mark.3.5">Mr 3:5</reference>), without sin. Our natural feelings are not wrong when directed to their legitimate object, and when not exceeding due bounds. As in the future literal, so in the present spiritual, resurrection, no essential constituent is annihilated, but all that is a perversion of the original design is removed. Thus indignation at dishonor done to God, and wrong to man, is justifiable anger. Passion is sinful (derived from "passio," suffering: implying that amidst seeming energy, a man is really passive, the slave of his anger, instead of ruling it).

<hi type="bold">let not the sun go down upon your wrath--</hi>"wrath" is absolutely forbidden; "anger" not so, though, like poison sometimes used as medicine, it is to be used with extreme caution. The sense is not, Your anger shall not be imputed to you if you put it away before nightfall; but "let no wrath (that is, as the Greek, personal 'irritation' or 'exasperation') mingle with your 'anger,' even though, the latter be righteous, [Trench, Greek Synonyms of the New Testament]. "Put it away before sunset" (when the Jewish day began), is proverbial for put it away at once before another day begin (<reference osisRef="Deut.24.15">De 24:15</reference>); also before you part with your brother for the night, perhaps never in this world to meet again. So Jona, "Let not night and anger against anyone sleep with you, but go and conciliate the other party, though he have been the first to commit the offense." Let not your "anger" at another's wickedness verge into hatred, or contempt, or revenge [Vatablus].

26. Be ye angry, and sin not-- So the Septuagint, Psa 4:4. Should circumstances arise to call for anger on your part, let it be as Christ's "anger" (Mr 3:5), without sin. Our natural feelings are not wrong when directed to their legitimate object, and when not exceeding due bounds. As in the future literal, so in the present spiritual, resurrection, no essential constituent is annihilated, but all that is a perversion of the original design is removed. Thus indignation at dishonor done to God, and wrong to man, is justifiable anger. Passion is sinful (derived from "passio," suffering: implying that amidst seeming energy, a man is really passive, the slave of his anger, instead of ruling it). let not the sun go down upon your wrath-- "wrath" is absolutely forbidden; "anger" not so, though, like poison sometimes used as medicine, it is to be used with extreme caution. The sense is not, Your anger shall not be imputed to you if you put it away before nightfall; but "let no wrath (that is, as the Greek, personal 'irritation' or 'exasperation') mingle with your 'anger,' even though, the latter be righteous, [Trench, Greek Synonyms of the New Testament]. "Put it away before sunset" (when the Jewish day began), is proverbial for put it away at once before another day begin (De 24:15); also before you part with your brother for the night, perhaps never in this world to meet again. So Jona, "Let not night and anger against anyone sleep with you, but go and conciliate the other party, though he have been the first to commit the offense." Let not your "anger" at another's wickedness verge into hatred, or contempt, or revenge [Vatablus].


<hi type="bold">27. Neither give place--</hi>that is, occasion, or scope, to the devil, by continuing in "wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness (<reference osisRef="Eph.6.12">Ep 6:12</reference>).

27. Neither give place-- that is, occasion, or scope, to the devil, by continuing in "wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness (Ep 6:12).


28. Greek, "Let him that stealeth." The imperfect or past tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." Bandits frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament.

<hi type="bold">but rather--</hi>For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite [Chrysostom]. The thief, when repentant, should labor more than he would be called on to do, if he had never stolen.

<hi type="bold">let him labour--</hi>Theft and idleness go together.

<hi type="bold">the thing which is good--</hi>in contrast with theft, the thing which was evil in his past character.

<hi type="bold">with his hands--</hi>in contrast with his former thievish use of his hands.

<hi type="bold">that he may have to give--</hi>"that he may have wherewith to impart." He who has stolen should exercise liberality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of greater usefulness to their fellow men; and the being independent of the alms of others. So Paul himself (<reference osisRef="Acts.20.35">Ac 20:35</reference>; <reference osisRef="2Thess.3.8">2Th 3:8</reference>) acted as he taught (<reference osisRef="1Thess.4.11">1Th 4:11</reference>).

28. Greek, "Let him that stealeth." The imperfect or past tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." Bandits frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament. but rather-- For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite [Chrysostom]. The thief, when repentant, should labor more than he would be called on to do, if he had never stolen. let him labour-- Theft and idleness go together. the thing which is good-- in contrast with theft, the thing which was evil in his past character. with his hands-- in contrast with his former thievish use of his hands. that he may have to give-- "that he may have wherewith to impart." He who has stolen should exercise liberality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of greater usefulness to their fellow men; and the being independent of the alms of others. So Paul himself (Ac 20:35; 2Th 3:8) acted as he taught (1Th 4:11).


<hi type="bold">29. corrupt--</hi>literally, "insipid," without "the salt of grace" (<reference osisRef="Col.4.6">Col 4:6</reference>), so worthless and then becoming corrupt: included in "foolish talking" (<reference osisRef="Eph.5.4">Ep 5:4</reference>). Its opposite is "that which is good to edifying."

<hi type="bold">communication--</hi>language.

<hi type="bold">that which, &c.--</hi>Greek, "whatever is good."

<hi type="bold">use of edifying--</hi>literally, "for edifying of the need," that is, for edifying where it is needed. Seasonably edifying; according as the occasion and present needs of the hearers require, now censure, at another time consolation. Even words good in themselves must be introduced seasonably lest by our fault they prove injurious instead of useful. Trench explains, Not vague generalities, which would suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being "for the edifying of the occasion" (<reference osisRef="Col.4.6">Col 4:6</reference>).

<hi type="bold">minister--</hi>Greek, "give." The word spoken "gives grace to the hearers" when God uses it as His instrument for that purpose.

29. corrupt-- literally, "insipid," without "the salt of grace" (Col 4:6), so worthless and then becoming corrupt: included in "foolish talking" (Ep 5:4). Its opposite is "that which is good to edifying." communication-- language. that which, &c.-- Greek, "whatever is good." use of edifying-- literally, "for edifying of the need," that is, for edifying where it is needed. Seasonably edifying; according as the occasion and present needs of the hearers require, now censure, at another time consolation. Even words good in themselves must be introduced seasonably lest by our fault they prove injurious instead of useful. Trench explains, Not vague generalities, which would suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being "for the edifying of the occasion" (Col 4:6). minister-- Greek, "give." The word spoken "gives grace to the hearers" when God uses it as His instrument for that purpose.


<hi type="bold">30. grieve not--</hi>A condescension to human modes of thought most touching. Compare "vexed His Holy Spirit" (<reference osisRef="Isa.63.10">Is 63:10</reference>; <reference osisRef="Ps.78.40">Psa 78:40</reference>); "fretted me" (<reference osisRef="Ezek.16.43">Eze 16:43</reference>: implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" (<reference osisRef="Acts.7.51">Ac 7:51</reference>). This verse refers to believers, who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, &c.

<hi type="bold">whereby ye are sealed--</hi>rather, "wherein (or 'in whom') ye were sealed." As in <reference osisRef="Eph.1.13">Ep 1:13</reference>, believers are said to be sealed "in" Christ, so here "in the Holy Spirit," who is one with Christ, and who reveals Christ in the soul: the Greek implies that the sealing was done already once for all. It is the Father "BY" whom believers, as well as the Son Himself, were sealed (<reference osisRef="John.6.27">Joh 6:27</reference>). The Spirit is represented as itself the seal (<reference osisRef="Eph.1.13">Ep 1:13</reference>, for the image employed, see on <reference osisRef="Eph.1.13">Ep 1:13</reference>). Here the Spirit is the element IN which the believer is sealed, His gracious influences being the seal itself.

<hi type="bold">unto--</hi>kept safely against the day of redemption, namely, of the completion of redemption in the deliverance of the body as well as the soul from all sin and sorrow (<reference osisRef="Eph.1.14">Ep 1:14</reference>; <reference osisRef="Luke.21.28">Lu 21:28</reference>; <reference osisRef="Rom.8.23">Ro 8:23</reference>).

30. grieve not-- A condescension to human modes of thought most touching. Compare "vexed His Holy Spirit" (Is 63:10; Psa 78:40); "fretted me" (Eze 16:43: implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" (Ac 7:51). This verse refers to believers, who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, &c. whereby ye are sealed-- rather, "wherein (or 'in whom') ye were sealed." As in Ep 1:13, believers are said to be sealed "in" Christ, so here "in the Holy Spirit," who is one with Christ, and who reveals Christ in the soul: the Greek implies that the sealing was done already once for all. It is the Father "BY" whom believers, as well as the Son Himself, were sealed (Joh 6:27). The Spirit is represented as itself the seal (Ep 1:13, for the image employed, see on Ep 1:13). Here the Spirit is the element IN which the believer is sealed, His gracious influences being the seal itself. unto-- kept safely against the day of redemption, namely, of the completion of redemption in the deliverance of the body as well as the soul from all sin and sorrow (Ep 1:14; Lu 21:28; Ro 8:23).


<hi type="bold">31. bitterness--</hi>both of spirit and of speech: opposed to "kind."

<hi type="bold">wrath--</hi>passion for a time: opposed to "tender-hearted." Whence Bengel translates for "wrath," harshness.

<hi type="bold">anger--</hi>lasting resentment: opposed to "forgiving one another."

<hi type="bold">clamour--</hi>compared by Chrysostom to a horse carrying anger for its rider: "Bridle the horse, and you dismount its rider." "Bitterness" begets "wrath"; "wrath," "anger"; "anger," "clamor"; and "clamor," the more chronic "evil-speaking," slander, insinuations, and surmises of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to by-standers from without, are the most formidable" [Chrysostom].

31. bitterness-- both of spirit and of speech: opposed to "kind." wrath-- passion for a time: opposed to "tender-hearted." Whence Bengel translates for "wrath," harshness. anger-- lasting resentment: opposed to "forgiving one another." clamour-- compared by Chrysostom to a horse carrying anger for its rider: "Bridle the horse, and you dismount its rider." "Bitterness" begets "wrath"; "wrath," "anger"; "anger," "clamor"; and "clamor," the more chronic "evil-speaking," slander, insinuations, and surmises of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to by-standers from without, are the most formidable" [Chrysostom].


32. (<reference osisRef="Luke.7.42">Lu 7:42</reference>; <reference osisRef="Col.3.12">Col 3:12</reference>).

<hi type="bold">even as--</hi>God hath shown Himself "kind, tender-hearted, and forgiving to you"; it is but just that you in turn shall be so to your fellow men, who have not erred against you in the degree that you have erred against God (<reference osisRef="Matt.18.33">Mt 18:33</reference>).

<hi type="bold">God for Christ's sake--</hi>rather as Greek, "God in Christ" (<reference osisRef="2Cor.5.19">2Co 5:19</reference>). It is in Christ that God vouchsafes forgiveness to us. It cost God the death of His Son, as man, to forgive us. It costs us nothing to forgive our fellow man.

<hi type="bold">hath forgiven--</hi>rather as Greek, "forgave you." God has, once for all, forgiven sin in Christ, as a past historical fact. <chapter eID="Eph.4"/>

32. (Lu 7:42; Col 3:12). even as-- God hath shown Himself "kind, tender-hearted, and forgiving to you"; it is but just that you in turn shall be so to your fellow men, who have not erred against you in the degree that you have erred against God (Mt 18:33). God for Christ's sake-- rather as Greek, "God in Christ" (2Co 5:19). It is in Christ that God vouchsafes forgiveness to us. It cost God the death of His Son, as man, to forgive us. It costs us nothing to forgive our fellow man. hath forgiven-- rather as Greek, "forgave you." God has, once for all, forgiven sin in Christ, as a past historical fact.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Eph.5.1-Eph.5.33">Ep 5:1-33</reference>. Exhortations to Love: And against Carnal Lusts and Communications. Circumspection in Walk: Redeeming the Time: Being Filled with the Spirit: Singing to the Lord with Thankfulness: The Wife's Duty to the Husband Rests on that of the Church to Christ.</title>

<hi type="bold">1. therefore--</hi>seeing that "God in Christ forgave you" (<reference osisRef="Eph.4.32">Ep 4:32</reference>).

<hi type="bold">followers--</hi>Greek, "imitators" of God, in respect to "love" (<reference osisRef="Eph.5.2">Ep 5:2</reference>): God's essential character (<reference osisRef="1John.4.16">1Jo 4:16</reference>).

<hi type="bold">as dear children--</hi>Greek, "as children beloved"; to which <reference osisRef="Eph.5.2">Ep 5:2</reference> refers, "As Christ also loved us" (<reference osisRef="1John.4.19">1Jo 4:19</reference>). "We are sons of men, when we do ill; sons of God, when we do well" [Augustine, on Psalm 52]; (compare <reference osisRef="Matt.5.44">Mt 5:44</reference>, 45, 48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [Pearson].

CHAPTER 5 Ep 5:1-33. Exhortations to Love: And against Carnal Lusts and Communications. Circumspection in Walk: Redeeming the Time: Being Filled with the Spirit: Singing to the Lord with Thankfulness: The Wife's Duty to the Husband Rests on that of the Church to Christ. 1. therefore-- seeing that "God in Christ forgave you" (Ep 4:32). followers-- Greek, "imitators" of God, in respect to "love" (Ep 5:2): God's essential character (1Jo 4:16). as dear children-- Greek, "as children beloved"; to which Ep 5:2 refers, "As Christ also loved us" (1Jo 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [Augustine, on Psalm 52]; (compare Mt 5:44, 45, 48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [Pearson].


<hi type="bold">2. And--</hi>in proof that you are so.

<hi type="bold">walk in love--</hi>resuming <reference osisRef="Eph.4.1">Ep 4:1</reference>, "walk worthy of the vocation."

<hi type="bold">as Christ ... loved us--</hi>From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.

<hi type="bold">given himself for us--</hi>Greek, "given Himself up (namely, to death, <reference osisRef="Gal.2.20">Ga 2:20</reference>) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (<reference osisRef="John.15.13">Joh 15:13</reference>; <reference osisRef="Rom.5.8">Ro 5:8</reference>).

<hi type="bold">offering and a sacrifice--</hi>"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (<reference osisRef="Ps.40.6-Ps.40.8">Psa 40:6-8</reference>), including His life of obedience; though not excluding His offering of His body for us (<reference osisRef="Heb.10.10">He 10:10</reference>). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to <reference osisRef="Ps.40.6">Psa 40:6</reference> (quoted again in <reference osisRef="Heb.10.5">He 10:5</reference>), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.

<hi type="bold">for a sweet-smelling savour--</hi>Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us (<reference osisRef="Eph.1.6">Ep 1:6</reference>; <reference osisRef="Matt.3.17">Mt 3:17</reference>; <reference osisRef="2Cor.5.18">2Co 5:18</reference>, <reference osisRef="2Cor.5.19">19</reference>; <reference osisRef="Heb.10.6-Heb.10.17">He 10:6-17</reference>). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (<reference osisRef="Gen.8.21">Ge 8:21</reference>). Again, as what Christ is, believers also are (<reference osisRef="1John.4.17">1Jo 4:17</reference>), and ministers are: Paul says (<reference osisRef="2Cor.2.17">2Co 2:17</reference>) "we are unto God a sweet savor of Christ."

2. And-- in proof that you are so. walk in love-- resuming Ep 4:1, "walk worthy of the vocation." as Christ... loved us-- From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us. given himself for us-- Greek, "given Himself up (namely, to death, Ga 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Ro 5:8). offering and a sacrifice-- "Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psa 40:6-8), including His life of obedience; though not excluding His offering of His body for us (He 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in He 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory. for a sweet-smelling savour-- Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us (Ep 1:6; Mt 3:17; 2Co 5:18, 19; He 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Ge 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."


<hi type="bold">3. once named--</hi>Greek, "Let it not be even named" (<reference osisRef="Eph.5.4">Ep 5:4</reference>, <reference osisRef="Eph.5.12">12</reference>). "Uncleanness" and "covetousness" are taken up again from <reference osisRef="Eph.4.19">Ep 4:19</reference>. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."

3. once named-- Greek, "Let it not be even named" (Ep 5:4, 12). "Uncleanness" and "covetousness" are taken up again from Ep 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."