2. If ye, legalists, must "bear burdens," then instead of legal burdens (<reference osisRef="Matt.23.4">Mt 23:4</reference>), "bear one another's burdens," literally, "weights." Distinguished by Bengel from "burden," <reference osisRef="Gal.6.4">Ga 6:4</reference> (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength.

<hi type="bold">so fulfil--</hi>or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."

<hi type="bold">the law of Christ--</hi>namely, "love" (<reference osisRef="Gal.5.14">Ga 5:14</reference>). Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love" (<reference osisRef="John.13.34">Joh 13:34</reference>; <reference osisRef="John.15.12">15:12</reference>); <reference osisRef="Rom.15.3">Ro 15:3</reference> gives Christ as the example in the particular duty here.

2. If ye, legalists, must "bear burdens," then instead of legal burdens (Mt 23:4), "bear one another's burdens," literally, "weights." Distinguished by Bengel from "burden," Ga 6:4 (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength. so fulfil-- or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil." the law of Christ-- namely, "love" (Ga 5:14). Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love" (Joh 13:34; 15:12); Ro 15:3 gives Christ as the example in the particular duty here.


3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.

<hi type="bold">something--</hi>possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.

<hi type="bold">when he is nothing--</hi>The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] (<reference osisRef="Gal.6.2">Ga 6:2</reference>, <reference osisRef="Gal.6.6">6</reference>; <reference osisRef="Rom.12.3">Ro 12:3</reference>; <reference osisRef="1Cor.8.2">1Co 8:2</reference>).

<hi type="bold">deceiveth himself--</hi>literally, "he mentally deceives himself." Compare <reference osisRef="Jas.1.26">Jas 1:26</reference>, "deceiveth his own heart."

3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside. something-- possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men. when he is nothing-- The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] (Ga 6:2, 6; Ro 12:3; 1Co 8:2). deceiveth himself-- literally, "he mentally deceives himself." Compare Jas 1:26, "deceiveth his own heart."


<hi type="bold">4. his own work--</hi>not merely his own opinion of himself.

<hi type="bold">have rejoicing in himself alone--</hi>Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in <reference osisRef="Gal.6.5">Ga 6:5</reference>, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.

4. his own work-- not merely his own opinion of himself. have rejoicing in himself alone-- Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in Ga 6:5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.


5. For (by this way, <reference osisRef="Gal.6.4">Ga 6:4</reference>, of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in <reference osisRef="Gal.6.2">Ga 6:2</reference>. This verse does not contradict <reference osisRef="Gal.6.2">Ga 6:2</reference>. There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he has enough to do with "his own load" of sin, without comparing himself boastfully with his neighbor. Compare <reference osisRef="Gal.6.3">Ga 6:3</reference>. Instead of "thinking himself to be something," he shall feel the "load" of his own sin: and this will lead him to bear sympathetically with his neighbor's burden of infirmity. ÆSOP says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbor's sins in front.

5. For (by this way, Ga 6:4, of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in Ga 6:2. This verse does not contradict Ga 6:2. There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he has enough to do with "his own load" of sin, without comparing himself boastfully with his neighbor. Compare Ga 6:3. Instead of "thinking himself to be something," he shall feel the "load" of his own sin: and this will lead him to bear sympathetically with his neighbor's burden of infirmity. ÆSOP says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbor's sins in front.


<hi type="bold">6. From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--</hi>by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.

<hi type="bold">communicate unto him--</hi>"impart a share unto his teacher": literally, "him that teacheth catechetically."

<hi type="bold">in all good things--</hi>in every kind of the good things of this life, according as the case may require (<reference osisRef="Rom.15.27">Ro 15:27</reference>; <reference osisRef="1Cor.9.11">1Co 9:11</reference>, <reference osisRef="1Cor.9.14">14</reference>).

6. From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne-- by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers. communicate unto him-- "impart a share unto his teacher": literally, "him that teacheth catechetically." in all good things-- in every kind of the good things of this life, according as the case may require (Ro 15:27; 1Co 9:11, 14).


<hi type="bold">7. God is not mocked--</hi>The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause (<reference osisRef="Gal.6.6">Ga 6:6</reference>) seem valid before men, but are not so before God (<reference osisRef="Ps.50.21">Psa 50:21</reference>).

<hi type="bold">soweth--</hi>especially of his resources (<reference osisRef="2Cor.9.6">2Co 9:6</reference>).

<hi type="bold">that--</hi>Greek, "this"; this and nothing else.

<hi type="bold">reap--</hi>at the harvest, the end of the world (<reference osisRef="Matt.13.39">Mt 13:39</reference>).

7. God is not mocked-- The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause (Ga 6:6) seem valid before men, but are not so before God (Psa 50:21). soweth-- especially of his resources (2Co 9:6). that-- Greek, "this"; this and nothing else. reap-- at the harvest, the end of the world (Mt 13:39).


8. Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.

<hi type="bold">corruption--</hi>that is, destruction (<reference osisRef="Phil.3.19">Php 3:19</reference>). Compare as to the deliverance of believers from "corruption" (<reference osisRef="Rom.8.21">Ro 8:21</reference>). The use of the term "corruption" instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on <reference osisRef="1Cor.3.17">1Co 3:17</reference>; <reference osisRef="2Pet.2.12">2Pe 2:12</reference>). Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (<reference osisRef="Ps.126.6">Psa 126:6</reference>; <reference osisRef="Prov.11.18">Pr 11:18</reference>; <reference osisRef="Prov.22.8">22:8</reference>; <reference osisRef="Hos.8.7">Ho 8:7</reference>; <reference osisRef="Hos.10.12">10:12</reference>; <reference osisRef="Luke.16.25">Lu 16:25</reference>; <reference osisRef="Rom.8.11">Ro 8:11</reference>; <reference osisRef="Jas.5.7">Jas 5:7</reference>).

8. Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness. corruption-- that is, destruction (Php 3:19). Compare as to the deliverance of believers from "corruption" (Ro 8:21). The use of the term "corruption" instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on 1Co 3:17; 2Pe 2:12). Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Psa 126:6; Pr 11:18; 22:8; Ho 8:7; 10:12; Lu 16:25; Ro 8:11; Jas 5:7).


9. (<reference osisRef="2Thess.3.13">2Th 3:13</reference>). And when we do good, let us also persevere in it without fainting.

<hi type="bold">in due season--</hi>in its own proper season, God's own time (<reference osisRef="1Tim.6.15">1Ti 6:15</reference>).

<hi type="bold">faint not--</hi>literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [Bengel]. No one should faint, as in an earthly harvest sometimes happens.

9. (2Th 3:13). And when we do good, let us also persevere in it without fainting. in due season-- in its own proper season, God's own time (1Ti 6:15). faint not-- literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [Bengel]. No one should faint, as in an earthly harvest sometimes happens.


10. Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in <reference osisRef="Gal.6.9">Ga 6:9</reference>) that which is (in each case) good." As thou art able, and while thou art able, and when thou art able (<reference osisRef="Eccl.9.10">Ec 9:10</reference>). We have now the "season" for sowing, as also there will be hereafter the "due season" (<reference osisRef="Gal.6.9">Ga 6:9</reference>) for reaping. The whole life is, in one sense, the "seasonable opportunity" to us: and, in a narrower sense, there occur in it more especially convenient seasons. The latter are sometimes lost in looking for still more convenient seasons (<reference osisRef="Acts.24.25">Ac 24:25</reference>). We shall not always have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (<reference osisRef="Rev.12.12">Re 12:12</reference>). Let us be sharpened to the greater zeal in well-doing by the shortness of ours.

<hi type="bold">them who are of the household--</hi>Every right-minded man does well to the members of his own family (<reference osisRef="1Tim.5.8">1Ti 5:8</reference>); so believers are to do to those of the household of faith, that is, those whom faith has made members of "the household of God" (<reference osisRef="Eph.2.19">Ep 2:19</reference>): "the house of God" (<reference osisRef="1Tim.3.15">1Ti 3:15</reference>; <reference osisRef="1Pet.4.17">1Pe 4:17</reference>).

10. Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in Ga 6:9) that which is (in each case) good." As thou art able, and while thou art able, and when thou art able (Ec 9:10). We have now the "season" for sowing, as also there will be hereafter the "due season" (Ga 6:9) for reaping. The whole life is, in one sense, the "seasonable opportunity" to us: and, in a narrower sense, there occur in it more especially convenient seasons. The latter are sometimes lost in looking for still more convenient seasons (Ac 24:25). We shall not always have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (Re 12:12). Let us be sharpened to the greater zeal in well-doing by the shortness of ours. them who are of the household-- Every right-minded man does well to the members of his own family (1Ti 5:8); so believers are to do to those of the household of faith, that is, those whom faith has made members of "the household of God" (Ep 2:19): "the house of God" (1Ti 3:15; 1Pe 4:17).


11. Rather, "See in how large letters I have written." The Greek is translated "how great" in <reference osisRef="Heb.7.4">He 7:4</reference>, the only other passage where it occurs in the New Testament. Owing to his weakness of eyes (<reference osisRef="Gal.4.15">Ga 4:15</reference>) he wrote in large letters. So Jerome. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had a difficulty in writing, which led him to make the uncial letters larger than ordinary writers did. The mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistle, which this Epistle resembles in style. He usually dictated his Epistles to an amanuensis, excepting the concluding salutation, which he wrote himself (<reference osisRef="Rom.16.22">Ro 16:22</reference>; <reference osisRef="1Cor.16.21">1Co 16:21</reference>). This letter, he tells the Galatians, he writes with his own hand, no doubt in order that they may see what a regard he had for them, in contrast to the Judaizing teachers (<reference osisRef="Gal.6.12">Ga 6:12</reference>), who sought only their own ease. If English Version be retained, the words, "how large a letter (literally, 'in how large letters')," will not refer to the length of the Epistle absolutely, but that it was a large one for him to have written with his own hand. Neander supports English Version, as more appropriate to the earnestness of the apostle and the tone of the Epistle: "How large" will thus be put for "how many."

11. Rather, "See in how large letters I have written." The Greek is translated "how great" in He 7:4, the only other passage where it occurs in the New Testament. Owing to his weakness of eyes (Ga 4:15) he wrote in large letters. So Jerome. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had a difficulty in writing, which led him to make the uncial letters larger than ordinary writers did. The mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistle, which this Epistle resembles in style. He usually dictated his Epistles to an amanuensis, excepting the concluding salutation, which he wrote himself (Ro 16:22; 1Co 16:21). This letter, he tells the Galatians, he writes with his own hand, no doubt in order that they may see what a regard he had for them, in contrast to the Judaizing teachers (Ga 6:12), who sought only their own ease. If English Version be retained, the words, "how large a letter (literally, 'in how large letters')," will not refer to the length of the Epistle absolutely, but that it was a large one for him to have written with his own hand. Neander supports English Version, as more appropriate to the earnestness of the apostle and the tone of the Epistle: "How large" will thus be put for "how many."


12. Contrast between his zeal in their behalf, implied in <reference osisRef="Gal.6.11">Ga 6:11</reference>, and the zeal for self on the part of the Judaizers.

<hi type="bold">make a fair show--</hi>(<reference osisRef="2Cor.5.12">2Co 5:12</reference>).

<hi type="bold">in the flesh--</hi>in outward things.

<hi type="bold">they--</hi>it is "these" who

<hi type="bold">constrain you--</hi>by example (<reference osisRef="Gal.6.13">Ga 6:13</reference>) and importuning.

<hi type="bold">only lest--</hi>"only that they may not," &c. (compare <reference osisRef="Gal.5.11">Ga 5:11</reference>).

<hi type="bold">suffer persecution--</hi>They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes.

12. Contrast between his zeal in their behalf, implied in Ga 6:11, and the zeal for self on the part of the Judaizers. make a fair show-- (2Co 5:12). in the flesh-- in outward things. they-- it is "these" who constrain you-- by example (Ga 6:13) and importuning. only lest-- "only that they may not," &c. (compare Ga 5:11). suffer persecution-- They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes.


13. Translate, "For not even do they who submit to circumcision, keep the law themselves (<reference osisRef="Rom.2.17-Rom.2.23">Ro 2:17-23</reference>), but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law.

<hi type="bold">that they may glory in your flesh--</hi>namely, in the outward change (opposed to an inward change wrought by the Spirit) which they have effected in bringing you over to their own Jewish-Christian party.

13. Translate, "For not even do they who submit to circumcision, keep the law themselves (Ro 2:17-23), but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law. that they may glory in your flesh-- namely, in the outward change (opposed to an inward change wrought by the Spirit) which they have effected in bringing you over to their own Jewish-Christian party.


14. Translate, "But as for me (in opposition to those gloriers 'in your flesh,' <reference osisRef="Gal.6.13">Ga 6:13</reference>), God forbid that I," &c.

<hi type="bold">in the cross--</hi>the atoning death on the cross. Compare <reference osisRef="Phil.3.3">Php 3:3</reference>, 7, 8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [Augustine, Tract 36, on John, sec. 4]. We are to testify the power of Christ's death working in us, after the manner of crucifixion (<reference osisRef="Gal.5.24">Ga 5:24</reference>; <reference osisRef="Rom.6.5">Ro 6:5</reference>, <reference osisRef="Rom.6.6">6</reference>).

<hi type="bold">our--</hi>He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did.

<hi type="bold">the world--</hi>inseparably allied to the "flesh" (<reference osisRef="Gal.6.13">Ga 6:13</reference>). Legal and fleshly ordinances are merely outward, and "elements of the world" (<reference osisRef="Gal.4.3">Ga 4:3</reference>).

<hi type="bold">is--</hi>rather, as Greek, "has been crucified to me" (<reference osisRef="Gal.2.20">Ga 2:20</reference>). He used "crucified" for dead (<reference osisRef="Col.2.20">Col 2:20</reference>, "dead with Christ"), to imply his oneness with Christ crucified (<reference osisRef="Phil.3.10">Php 3:10</reference>): "the fellowship of His sufferings being made conformable unto His death."

14. Translate, "But as for me (in opposition to those gloriers 'in your flesh,' Ga 6:13), God forbid that I," &c. in the cross-- the atoning death on the cross. Compare Php 3:3, 7, 8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [Augustine, Tract 36, on John, sec. 4]. We are to testify the power of Christ's death working in us, after the manner of crucifixion (Ga 5:24; Ro 6:5, 6). our-- He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did. the world-- inseparably allied to the "flesh" (Ga 6:13). Legal and fleshly ordinances are merely outward, and "elements of the world" (Ga 4:3). is-- rather, as Greek, "has been crucified to me" (Ga 2:20). He used "crucified" for dead (Col 2:20, "dead with Christ"), to imply his oneness with Christ crucified (Php 3:10): "the fellowship of His sufferings being made conformable unto His death."


<hi type="bold">15. availeth--</hi>The oldest manuscripts read, "is" (compare <reference osisRef="Gal.5.6">Ga 5:6</reference>). Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature" (<reference osisRef="Eph.2.10">Ep 2:10</reference>, 15, 16).

<hi type="bold">new creature--</hi>(<reference osisRef="2Cor.5.17">2Co 5:17</reference>). A transformation by the renewal of the mind (<reference osisRef="Rom.12.2">Ro 12:2</reference>).

15. availeth-- The oldest manuscripts read, "is" (compare Ga 5:6). Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature" (Ep 2:10, 15, 16). new creature-- (2Co 5:17). A transformation by the renewal of the mind (Ro 12:2).


<hi type="bold">16. as many--</hi>contrasting with the "as many," <reference osisRef="Gal.6.12">Ga 6:12</reference>.

<hi type="bold">rule--</hi>literally, a straight rule, to detect crookedness; so a rule of life.

<hi type="bold">peace--</hi>from God (Ep 2:14-17; 6:23).

<hi type="bold">mercy--</hi>(<reference osisRef="Rom.15.9">Ro 15:9</reference>).

<hi type="bold">Israel of God--</hi>not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (<reference osisRef="Gal.3.9">Ga 3:9</reference>, <reference osisRef="Gal.3.29">29</reference>; <reference osisRef="Rom.2.28">Ro 2:28</reference>, 29; <reference osisRef="Phil.3.3">Php 3:3</reference>).

16. as many-- contrasting with the "as many," Ga 6:12. rule-- literally, a straight rule, to detect crookedness; so a rule of life. peace-- from God (Ep 2:14-17; 6:23). mercy-- (Ro 15:9). Israel of God-- not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Ga 3:9, 29; Ro 2:28, 29; Php 3:3).


<hi type="bold">17. let no man trouble me--</hi>by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."

<hi type="bold">the marks--</hi>properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is (<reference osisRef="2Cor.11.23-2Cor.11.25">2Co 11:23-25</reference>). The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare <reference osisRef="Gal.6.14">Ga 6:14</reference>; <reference osisRef="Phil.3.10">Php 3:10</reference>; <reference osisRef="Col.1.24">Col 1:24</reference>).

<hi type="bold">the Lord--</hi>omitted in the oldest manuscripts.

17. let no man trouble me-- by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)." the marks-- properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is (2Co 11:23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare Ga 6:14; Php 3:10; Col 1:24). the Lord-- omitted in the oldest manuscripts.


<hi type="bold">18. Brethren--</hi>Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on <reference osisRef="Gal.1.6">Ga 1:6</reference>).

<hi type="bold">be with your spirit--</hi>which, I trust, will keep down the flesh (<reference osisRef="1Thess.5.23">1Th 5:23</reference>; <reference osisRef="2Tim.4.22">2Ti 4:22</reference>; Phm 25). <chapter eID="Gal.6"/>

18. Brethren-- Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on Ga 1:6). be with your spirit-- which, I trust, will keep down the flesh (1Th 5:23; 2Ti 4:22; Phm 25).


<milestone n="THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS</title>


<title type="x-IS">INTRODUCTION</title>
 The headings (<reference osisRef="Eph.1.1">Ep 1:1</reference>, and <reference osisRef="Eph.3.1">Ep 3:1</reference>, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of Irenæus, [Against Heresies, 5.2,3; 1.8,5]; Clement of Alexandria, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; Origen, [Against Celsus, 4,211]. It is quoted by Valentinus, A.D. 120, namely, <reference osisRef="Eph.3.14-Eph.3.18">Ep 3:14-18</reference>, as we know from Hippolytus [The Refutation of All Heresies, p. 193]. Polycarp [Epistle to the Philippians, 12], testifies to its canonicity. So Tertullian [Against Marcion, 5,17]. Ignatius [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

 Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. Grotius, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in <reference osisRef="Col.4.16">Col 4:16</reference>. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (<reference osisRef="Col.4.16">Col 4:16</reference>) to an Epistle addressed by him to the Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (<reference osisRef="Col.4.16">Col 4:16</reference>), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (<reference osisRef="Col.4.15">Col 4:15</reference>), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, <reference osisRef="Eph.6.21">Ep 6:21</reference>; <reference osisRef="Col.4.7">Col 4:7</reference>); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop Usher has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are ... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. Alford makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (<reference osisRef="Eph.6.21">Ep 6:21</reference>, <reference osisRef="Eph.6.22">22</reference>). As to the omission of "which are at Ephesus" (<reference osisRef="Eph.1.1">Ep 1:1</reference>), in Manuscript B., so "in Rome" (<reference osisRef="Rom.1.7">Ro 1:7</reference>) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.

 Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in <reference osisRef="Acts.18.19-Acts.18.21">Ac 18:19-21</reference>. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (<reference osisRef="Acts.18.24-Acts.18.26">Ac 18:24-26</reference>), and Aquila and Priscilla (<reference osisRef="Acts.18.26">Ac 18:26</reference>). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (<reference osisRef="Acts.19.10">Ac 19:10</reference>, the "two years" in which verse are only part of the time, and <reference osisRef="Acts.20.31">Ac 20:31</reference>); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (<reference osisRef="Eph.1.3">Ep 1:3</reference>, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (<reference osisRef="Acts.20.18-Acts.20.35">Ac 20:18-35</reference>).

 This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare <reference osisRef="Eph.1.7">Ep 1:7</reference> with <reference osisRef="Col.1.14">Col 1:14</reference>; <reference osisRef="Eph.1.10">Ep 1:10</reference> with <reference osisRef="Col.1.20">Col 1:20</reference>; <reference osisRef="Eph.3.2">Ep 3:2</reference> with <reference osisRef="Col.1.25">Col 1:25</reference>; <reference osisRef="Eph.5.19">Ep 5:19</reference> with <reference osisRef="Col.3.16">Col 3:16</reference>; <reference osisRef="Eph.6.22">Ep 6:22</reference> with <reference osisRef="Col.4.8">Col 4:8</reference>; <reference osisRef="Eph.1.19">Ep 1:19</reference>; 2:5 with <reference osisRef="Col.2.12">Col 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>; <reference osisRef="Eph.4.2-Eph.4.4">Ep 4:2-4</reference> with <reference osisRef="Col.3.12-Col.3.15">Col 3:12-15</reference>; <reference osisRef="Eph.4.16">Ep 4:16</reference> with <reference osisRef="Col.2.19">Col 2:19</reference>; <reference osisRef="Eph.4.32">Ep 4:32</reference> with <reference osisRef="Col.3.13">Col 3:13</reference>; <reference osisRef="Eph.4.22-Eph.4.24">Ep 4:22-24</reference> with <reference osisRef="Col.3.9">Col 3:9</reference>, <reference osisRef="Col.3.10">10</reference>; <reference osisRef="Eph.5.6-Eph.5.8">Ep 5:6-8</reference> with <reference osisRef="Col.3.6-Col.3.8">Col 3:6-8</reference>; <reference osisRef="Eph.5.15">Ep 5:15</reference>, <reference osisRef="Eph.5.16">16</reference> with <reference osisRef="Col.4.5">Col 4:5</reference>; <reference osisRef="Eph.6.19">Ep 6:19</reference>, <reference osisRef="Eph.6.20">20</reference> with <reference osisRef="Col.4.3">Col 4:3</reference>, <reference osisRef="Col.4.4">4</reference>; Ep 5:22-33; 6:1-9 with <reference osisRef="Col.3.18">Col 3:18</reference>; <reference osisRef="Eph.4.24">Ep 4:24</reference>, <reference osisRef="Eph.4.25">25</reference> with <reference osisRef="Col.3.9">Col 3:9</reference>; <reference osisRef="Eph.5.20-Eph.5.22">Ep 5:20-22</reference> with <reference osisRef="Col.3.17">Col 3:17</reference>, <reference osisRef="Col.3.18">18</reference>. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (<reference osisRef="Acts.20.6-Acts.20.38">Ac 20:6-38</reference>), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From <reference osisRef="Eph.6.19">Ep 6:19</reference>, <reference osisRef="Eph.6.20">20</reference> it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with <reference osisRef="Acts.28.23">Ac 28:23</reference>, 30, 31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (<reference osisRef="Acts.28.30">Ac 28:30</reference>) at least, and perhaps longer.

 The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (<reference osisRef="Acts.19.8-Acts.19.10">Ac 19:8-10</reference>). Accordingly, the Epistle so addresses a Church constituted (<reference osisRef="Eph.2.14-Eph.2.22">Ep 2:14-22</reference>). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (<reference osisRef="Eph.2.19-Eph.2.22">Ep 2:19-22</reference>). The Epistle (<reference osisRef="Eph.4.17">Ep 4:17</reference>; <reference osisRef="Eph.5.1-Eph.5.13">5:1-13</reference>) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare <reference osisRef="Eph.1.6">Ep 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>; 2:7, as to "grace," with <reference osisRef="Acts.20.24">Ac 20:24</reference>, <reference osisRef="Acts.20.32">32</reference>: this may well be called "the Epistle of the grace of God" [Alford]. Also, as to his "bonds," <reference osisRef="Eph.3.1">Ep 3:1</reference>, and 4:1 with <reference osisRef="Acts.20.22">Ac 20:22</reference>, <reference osisRef="Acts.20.23">23</reference>. Also <reference osisRef="Eph.1.11">Ep 1:11</reference>, as to "the counsel of God," with <reference osisRef="Acts.20.27">Ac 20:27</reference>. Also <reference osisRef="Eph.1.14">Ep 1:14</reference>, as to "the redemption of the purchased possession," with <reference osisRef="Acts.20.28">Ac 20:28</reference>. Also <reference osisRef="Eph.1.14">Ep 1:14</reference>, <reference osisRef="1Cor.1.18">18</reference>; 2:20; 5:5, as to "building up" the "inheritance," with <reference osisRef="Acts.20.32">Ac 20:32</reference>.

 The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE Church of the Faithful in Christ. He speaks to the Ephesians as a type or sample of the Church universal" [Alford]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [Alford]. Compare respectively <reference osisRef="Eph.1.11">Ep 1:11</reference>; 2:5; 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, <reference osisRef="Eph.3.14-Eph.3.21">Ep 3:14-21</reference>), is then made the ground of practical exhortations. In these latter also (from <reference osisRef="Eph.4.1">Ep 4:1</reference>, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (<reference osisRef="Eph.4.4-Eph.4.6">Ep 4:4-6</reference>, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (<reference osisRef="Eph.6.13">Ep 6:13</reference>).

 The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Eph.1.1-Eph.1.23">Ep 1:1-23</reference>. Inscription: Origin of the Church in the Father's Eternal Counsel, and the Son's Bloodshedding: The Sealing of It by the Spirit. Thanksgiving and Prayer that They May Fully Know God's Gracious Power in Christ towards the Saints.</title>

<hi type="bold">1. by--</hi>rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (<reference osisRef="Eph.1.5">Ep 1:5</reference>, <reference osisRef="1Cor.9.11">9, 11</reference>; compare <reference osisRef="Gal.1.4">Ga 1:4</reference>).

<hi type="bold">which are at Ephesus--</hi>(See Introduction.)

<hi type="bold">to the saints ... and to the faithful--</hi>The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (<reference osisRef="2Thess.2.13">2Th 2:13</reference>; <reference osisRef="1Pet.1.2">1Pe 1:2</reference>).

INTRODUCTION The headings (Ep 1:1, and Ep 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of Irenæus, [Against Heresies, 5.2,3; 1.8,5]; Clement of Alexandria, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; Origen, [Against Celsus, 4,211]. It is quoted by Valentinus, A.D. 120, namely, Ep 3:14-18, as we know from Hippolytus [The Refutation of All Heresies, p. 193]. Polycarp [Epistle to the Philippians, 12], testifies to its canonicity. So Tertullian [Against Marcion, 5,17]. Ignatius [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle. Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. Grotius, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Ep 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop Usher has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. Alford makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Ep 6:21, 22). As to the omission of "which are at Ephesus" (Ep 1:1), in Manuscript B., so "in Rome" (Ro 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions. Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Ac 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Ac 18:24-26), and Aquila and Priscilla (Ac 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Ac 19:10, the "two years" in which verse are only part of the time, and Ac 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Ep 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Ac 20:18-35). This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Ep 1:7 with Col 1:14; Ep 1:10 with Col 1:20; Ep 3:2 with Col 1:25; Ep 5:19 with Col 3:16; Ep 6:22 with Col 4:8; Ep 1:19; 2:5 with Col 2:12, 13; Ep 4:2-4 with Col 3:12-15; Ep 4:16 with Col 2:19; Ep 4:32 with Col 3:13; Ep 4:22-24 with Col 3:9, 10; Ep 5:6-8 with Col 3:6-8; Ep 5:15, 16 with Col 4:5; Ep 6:19, 20 with Col 4:3, 4; Ep 5:22-33; 6:1-9 with Col 3:18; Ep 4:24, 25 with Col 3:9; Ep 5:20-22 with Col 3:17, 18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Ac 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Ep 6:19, 20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Ac 28:23, 30, 31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Ac 28:30) at least, and perhaps longer. The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Ac 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Ep 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Ep 2:19-22). The Epistle (Ep 4:17; 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Ep 1:6, 7; 2:7, as to "grace," with Ac 20:24, 32: this may well be called "the Epistle of the grace of God" [Alford]. Also, as to his "bonds," Ep 3:1, and 4:1 with Ac 20:22, 23. Also Ep 1:11, as to "the counsel of God," with Ac 20:27. Also Ep 1:14, as to "the redemption of the purchased possession," with Ac 20:28. Also Ep 1:14, 18; 2:20; 5:5, as to "building up" the "inheritance," with Ac 20:32. The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE Church of the Faithful in Christ. He speaks to the Ephesians as a type or sample of the Church universal" [Alford]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [Alford]. Compare respectively Ep 1:11; 2:5; 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Ep 3:14-21), is then made the ground of practical exhortations. In these latter also (from Ep 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Ep 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Ep 6:13). The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere. CHAPTER 1 Ep 1:1-23. Inscription: Origin of the Church in the Father's Eternal Counsel, and the Son's Bloodshedding: The Sealing of It by the Spirit. Thanksgiving and Prayer that They May Fully Know God's Gracious Power in Christ towards the Saints. 1. by-- rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Ep 1:5, 9, 11; compare Ga 1:4). which are at Ephesus-- (See Introduction.) to the saints... and to the faithful-- The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (2Th 2:13; 1Pe 1:2).


2. (<reference osisRef="Rom.1.7">Ro 1:7</reference>; <reference osisRef="1Cor.1.3">1Co 1:3</reference>; <reference osisRef="2Cor.1.2">2Co 1:2</reference>; <reference osisRef="Gal.1.3">Ga 1:3</reference>).

2. (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:3).


3. The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (<reference osisRef="1Pet.1.3">1Pe 1:3</reference>). <reference osisRef="Eph.1.3-Eph.1.14">Ep 1:3-14</reference> sets forth summarily the Gospel of the grace of God: the Father's work of love, <reference osisRef="Eph.1.3">Ep 1:3</reference> (choosing us to holiness, <reference osisRef="Eph.1.4">Ep 1:4</reference>; to sonship, <reference osisRef="Eph.1.5">Ep 1:5</reference>; to acceptance, <reference osisRef="Eph.1.6">Ep 1:6</reference>): the Son's, <reference osisRef="Eph.1.7">Ep 1:7</reference> (redemption, <reference osisRef="Eph.1.7">Ep 1:7</reference>; knowledge of the mystery of His will, <reference osisRef="Eph.1.9">Ep 1:9</reference>; an inheritance, <reference osisRef="Eph.1.11">Ep 1:11</reference>); the Holy Spirit's, <reference osisRef="Eph.1.13">Ep 1:13</reference> (sealing, <reference osisRef="Eph.1.13">Ep 1:13</reference>; giving an earnest of the inheritance, <reference osisRef="Eph.1.14">Ep 1:14</reference>).

<hi type="bold">the God and Father of ... Christ--</hi>and so the God and Father of us who are in Him (<reference osisRef="John.20.17">Joh 20:17</reference>). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (<reference osisRef="Gen.1.22">Ge 1:22</reference>) so in redemption (<reference osisRef="Gen.12.3">Ge 12:3</reference>; Mt 5:3-11; 25:34) God "blesses" His children; and that not in mere words, but in acts.

<hi type="bold">us--</hi>all Christians.

<hi type="bold">blessings--</hi>Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily).

<hi type="bold">in heavenly places--</hi>a phrase five times found in this Epistle, and not elsewhere (<reference osisRef="Eph.1.20">Ep 1:20</reference>; <reference osisRef="Eph.2.6">Ep 2:6</reference>; <reference osisRef="2Cor.3.10">3:10</reference>; <reference osisRef="2Cor.6.12">6:12</reference>); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (<reference osisRef="Col.1.20">Col 1:20</reference>; <reference osisRef="Eph.1.20">Ep 1:20</reference>). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (<reference osisRef="Phil.3.20">Php 3:20</reference>), where our High Priest is ever "blessing" us. Our "treasures" are there (<reference osisRef="Matt.6.20">Mt 6:20</reference>, <reference osisRef="Matt.6.21">21</reference>); our aims and affections (<reference osisRef="Col.3.1">Col 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>); our hope (<reference osisRef="Col.1.5">Col 1:5</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>); our inheritance (<reference osisRef="1Pet.1.4">1Pe 1:4</reference>). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (<reference osisRef="Eph.4.8">Ep 4:8</reference>).

<hi type="bold">in Christ--</hi>the center and source of all blessing to us.

3. The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (1Pe 1:3). Ep 1:3-14 sets forth summarily the Gospel of the grace of God: the Father's work of love, Ep 1:3 (choosing us to holiness, Ep 1:4; to sonship, Ep 1:5; to acceptance, Ep 1:6): the Son's, Ep 1:7 (redemption, Ep 1:7; knowledge of the mystery of His will, Ep 1:9; an inheritance, Ep 1:11); the Holy Spirit's, Ep 1:13 (sealing, Ep 1:13; giving an earnest of the inheritance, Ep 1:14). the God and Father of... Christ-- and so the God and Father of us who are in Him (Joh 20:17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Ge 1:22) so in redemption (Ge 12:3; Mt 5:3-11; 25:34) God "blesses" His children; and that not in mere words, but in acts. us-- all Christians. blessings-- Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily). in heavenly places-- a phrase five times found in this Epistle, and not elsewhere (Ep 1:20; Ep 2:6; 3:10; 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Ep 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Php 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mt 6:20, 21); our aims and affections (Col 3:1, 2); our hope (Col 1:5; Tit 2:13); our inheritance (1Pe 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Ep 4:8). in Christ-- the center and source of all blessing to us.


<hi type="bold">4. hath chosen us--</hi>Greek, "chose us out for Himself" (namely, out of the world, <reference osisRef="Gal.1.4">Ga 1:4</reference>): referring to His original choice, spoken of as past.

<hi type="bold">in him--</hi>The repetition of the idea, "in Christ" (<reference osisRef="Eph.1.3">Ep 1:3</reference>), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (<reference osisRef="Eph.3.11">Ep 3:11</reference>).

<hi type="bold">before the foundation of the world--</hi>This assumes the eternity of the Son of God (<reference osisRef="John.17.5">Joh 17:5</reference>, <reference osisRef="John.17.24">24</reference>), as of the election of believers in Him (<reference osisRef="2Tim.1.9">2Ti 1:9</reference>; <reference osisRef="2Thess.2.13">2Th 2:13</reference>).

<hi type="bold">that we should be holy--</hi>positively (<reference osisRef="Deut.14.2">De 14:2</reference>).

<hi type="bold">without blame--</hi>negatively (<reference osisRef="Eph.5.27">Ep 5:27</reference>; <reference osisRef="1Thess.3.13">1Th 3:13</reference>).

<hi type="bold">before him--</hi>It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (<reference osisRef="Col.1.22">Col 1:22</reference>; compare <reference osisRef="Rev.7.15">Re 7:15</reference>).

<hi type="bold">in love--</hi>joined by Bengel and others with <reference osisRef="Eph.1.5">Ep 1:5</reference>, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, "that we should be holy ... before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (<reference osisRef="Eph.5.2">Ep 5:2</reference>; <reference osisRef="1Thess.3.12">1Th 3:12</reference>, <reference osisRef="1Thess.3.13">13</reference>).

4. hath chosen us-- Greek, "chose us out for Himself" (namely, out of the world, Ga 1:4): referring to His original choice, spoken of as past. in him-- The repetition of the idea, "in Christ" (Ep 1:3), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (Ep 3:11). before the foundation of the world-- This assumes the eternity of the Son of God (Joh 17:5, 24), as of the election of believers in Him (2Ti 1:9; 2Th 2:13). that we should be holy-- positively (De 14:2). without blame-- negatively (Ep 5:27; 1Th 3:13). before him-- It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Col 1:22; compare Re 7:15). in love-- joined by Bengel and others with Ep 1:5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, "that we should be holy... before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (Ep 5:2; 1Th 3:12, 13).


<hi type="bold">5. predestinated--</hi>more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (<reference osisRef="Eph.1.11">Ep 1:11</reference>; <reference osisRef="Rom.8.29">Ro 8:29</reference>). "Foreordained."

<hi type="bold">by Jesus--</hi>Greek, "through Jesus."

<hi type="bold">to himself--</hi>the Father (<reference osisRef="Col.1.20">Col 1:20</reference>). Alford explains, "adoption ... into Himself," that is, so that we should be partakers of the divine nature (<reference osisRef="2Pet.1.4">2Pe 1:4</reference>). Lachmann reads, "unto Him." The context favors the explanation of Calvin: God has regard to Himself and the glory of His grace (<reference osisRef="Eph.1.6">Ep 1:6</reference>, <reference osisRef="1Cor.12.14">12, 14</reference>) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons. Translate, "unto Himself."

<hi type="bold">the good pleasure of his will--</hi>So the Greek (<reference osisRef="Matt.11.26">Mt 11:26</reference>; <reference osisRef="Luke.10.21">Lu 10:21</reference>). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (<reference osisRef="Eph.1.9">Ep 1:9</reference>). (<reference osisRef="Job.33.13">Job 33:13</reference>.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (<reference osisRef="Eph.1.1">Ep 1:1</reference>, <reference osisRef="1Cor.9.11">9, 11</reference>) [Bengel].

5. predestinated-- more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (Ep 1:11; Ro 8:29). "Foreordained." by Jesus-- Greek, "through Jesus." to himself-- the Father (Col 1:20). Alford explains, "adoption... into Himself," that is, so that we should be partakers of the divine nature (2Pe 1:4). Lachmann reads, "unto Him." The context favors the explanation of Calvin: God has regard to Himself and the glory of His grace (Ep 1:6, 12, 14) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons. Translate, "unto Himself." the good pleasure of his will-- So the Greek (Mt 11:26; Lu 10:21). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (Ep 1:9). (Job 33:13.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (Ep 1:1, 9, 11) [Bengel].


6. (<reference osisRef="Eph.1.7">Ep 1:7</reference>, 17, 18). The end aimed at (<reference osisRef="Ps.50.23">Psa 50:23</reference>), that is, that the glory of His grace may be praised by all His creatures, men and angels.

<hi type="bold">wherein--</hi>Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.

<hi type="bold">us accepted--</hi>a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (<reference osisRef="Rom.3.24">Ro 3:24</reference>; <reference osisRef="Rom.5.15">5:15</reference>).

<hi type="bold">in the beloved--</hi>pre-eminently so called (<reference osisRef="Matt.3.17">Mt 3:17</reference>; <reference osisRef="Matt.17.5">17:5</reference>; <reference osisRef="John.3.35">Joh 3:35</reference>; <reference osisRef="Col.1.13">Col 1:13</reference>). Greek, "Son of His love." It is only "IN His Beloved" that He loves us (<reference osisRef="Eph.1.3">Ep 1:3</reference>; <reference osisRef="1John.4.9">1Jo 4:9</reference>, <reference osisRef="1John.4.10">10</reference>).

6. (Ep 1:7, 17, 18). The end aimed at (Psa 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels. wherein-- Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions. us accepted-- a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Ro 3:24; 5:15). in the beloved-- pre-eminently so called (Mt 3:17; 17:5; Joh 3:35; Col 1:13). Greek, "Son of His love." It is only "IN His Beloved" that He loves us (Ep 1:3; 1Jo 4:9, 10).


<hi type="bold">7. In whom--</hi>"the Beloved" (<reference osisRef="Eph.1.6">Ep 1:6</reference>; <reference osisRef="Rom.3.24">Ro 3:24</reference>).

<hi type="bold">we have--</hi>as a present possession.

<hi type="bold">redemption--</hi>Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (<reference osisRef="Rom.3.24">Ro 3:24</reference>), namely, from the power, guilt, and penal consequences of sin (<reference osisRef="Matt.1.21">Mt 1:21</reference>). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (<reference osisRef="Lev.25.48">Le 25:48</reference>). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (<reference osisRef="Matt.20.28">Mt 20:28</reference>). Another "redemption" follows, namely, that "of the purchased possession" hereafter (<reference osisRef="Eph.1.14">Ep 1:14</reference>).

<hi type="bold">through his blood--</hi>(<reference osisRef="Eph.2.13">Ep 2:13</reference>); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (<reference osisRef="Isa.12.1">Is 12:1</reference>), becomes propitious to us; the expiation, the price paid to divine justice for our sin (<reference osisRef="Acts.20.28">Ac 20:28</reference>; <reference osisRef="Rom.3.25">Ro 3:25</reference>; <reference osisRef="1Cor.6.20">1Co 6:20</reference>; <reference osisRef="Col.1.20">Col 1:20</reference>; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>).

<hi type="bold">the forgiveness of sins--</hi>Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (<reference osisRef="Rom.3.25">Ro 3:25</reference>) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.

<hi type="bold">riches of his grace--</hi>(<reference osisRef="Eph.2.7">Ep 2:7</reference>); "the exceeding riches of His grace." Compare <reference osisRef="Eph.1.18">Ep 1:18</reference>; <reference osisRef="Eph.3.16">Ep 3:16</reference>, "according to the riches of His glory": so that "grace" is His "glory."

7. In whom-- "the Beloved" (Ep 1:6; Ro 3:24). we have-- as a present possession. redemption-- Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Ro 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Le 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Ep 1:14). through his blood-- (Ep 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Is 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Ac 20:28; Ro 3:25; 1Co 6:20; Col 1:20; 1Pe 1:18, 19). the forgiveness of sins-- Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Ro 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively. riches of his grace-- (Ep 2:7); "the exceeding riches of His grace." Compare Ep 1:18; Ep 3:16, "according to the riches of His glory": so that "grace" is His "glory."


8. Rather, "which He made to abound towards us."

<hi type="bold">all wisdom and prudence--</hi>"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (<reference osisRef="1Cor.1.18-1Cor.1.30">1Co 1:18-30</reference>). Compare <reference osisRef="Eph.3.10">Ep 3:10</reference>, "the manifold wisdom of God."

8. Rather, "which He made to abound towards us." all wisdom and prudence-- "wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (1Co 1:18-30). Compare Ep 3:10, "the manifold wisdom of God."


9. "He hath abounded," or "made (grace) to abound toward us" (<reference osisRef="Eph.1.8">Ep 1:8</reference>), in that He made known to us, namely, experimentally, in our hearts.

<hi type="bold">the mystery--</hi>God's purpose of redemption hidden heretofore in His counsels, but now revealed (<reference osisRef="Eph.6.19">Ep 6:19</reference>; <reference osisRef="Rom.16.25">Ro 16:25</reference>; <reference osisRef="Col.1.26">Col 1:26</reference>, <reference osisRef="1Cor.1.27">27</reference>). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated.

<hi type="bold">according to his good pleasure--</hi>showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure.

<hi type="bold">purposed--</hi>(<reference osisRef="Eph.1.11">Ep 1:11</reference>).

<hi type="bold">in himself--</hi>God the Father. Bengel takes it, "in Him," that is, Christ, as in <reference osisRef="Eph.1.3">Ep 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>. But the proper name, "in Christ," <reference osisRef="Eph.1.10">Ep 1:10</reference>, immediately after, is inconsistent with His being here meant by the pronoun.

9. "He hath abounded," or "made (grace) to abound toward us" (Ep 1:8), in that He made known to us, namely, experimentally, in our hearts. the mystery-- God's purpose of redemption hidden heretofore in His counsels, but now revealed (Ep 6:19; Ro 16:25; Col 1:26, 27). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated. according to his good pleasure-- showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure. purposed-- (Ep 1:11). in himself-- God the Father. Bengel takes it, "in Him," that is, Christ, as in Ep 1:3, 4. But the proper name, "in Christ," Ep 1:10, immediately after, is inconsistent with His being here meant by the pronoun.


10. Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (<reference osisRef="Eph.1.9">Ep 1:9</reference>) with a view to the economy of (the gracious administration belonging to) the fulness of the times (Greek, "fit times," "seasons"). More comprehensive than "the fulness of the time" (<reference osisRef="Gal.4.4">Ga 4:4</reference>). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come" (<reference osisRef="Eph.2.7">Ep 2:7</reference>). "The ends of the ages" (Greek, <reference osisRef="1Cor.10.11">1Co 10:11</reference>); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (<reference osisRef="Luke.21.24">Lu 21:24</reference>); "the seasons which the Father hath put in His own power" (<reference osisRef="Acts.1.7">Ac 1:7</reference>); "the times of restitution of all things which God hath spoken by the prophets since the world began" (<reference osisRef="Acts.3.20">Ac 3:20</reference>, <reference osisRef="Acts.3.21">21</reference>). The coming of Jesus at the first advent, "in the fulness of time," was one of these "times." The descent of the Holy Ghost, "when Pentecost was fully come" (<reference osisRef="Acts.2.1">Ac 2:1</reference>), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) (<reference osisRef="1Tim.2.6">1Ti 2:6</reference>) was another. The conversion of the Jews "when the times of the Gentiles are fulfilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," that is, "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is the Dispenser both of the Gospel benefits and of their several fitting times (<reference osisRef="Acts.1.7">Ac 1:7</reference>).

<hi type="bold">gather together in one--</hi>Greek, "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek, 'the Christ,' that is, His Christ)" [Alford]. God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead (<reference osisRef="Eph.3.15">Ep 3:15</reference>); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as <reference osisRef="Col.1.20">Col 1:20</reference> says, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "The Church of which the apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union; those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him."

10. Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (Ep 1:9) with a view to the economy of (the gracious administration belonging to) the fulness of the times (Greek, "fit times," "seasons"). More comprehensive than "the fulness of the time" (Ga 4:4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come" (Ep 2:7). "The ends of the ages" (Greek, 1Co 10:11); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (Lu 21:24); "the seasons which the Father hath put in His own power" (Ac 1:7); "the times of restitution of all things which God hath spoken by the prophets since the world began" (Ac 3:20, 21). The coming of Jesus at the first advent, "in the fulness of time," was one of these "times." The descent of the Holy Ghost, "when Pentecost was fully come" (Ac 2:1), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) (1Ti 2:6) was another. The conversion of the Jews "when the times of the Gentiles are fulfilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," that is, "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is the Dispenser both of the Gospel benefits and of their several fitting times (Ac 1:7). gather together in one-- Greek, "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek, 'the Christ,' that is, His Christ)" [Alford]. God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead (Ep 3:15); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Col 1:20 says, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "The Church of which the apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union; those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him."


<hi type="bold">11. In whom--</hi>by virtue of union to whom.

<hi type="bold">obtained an inheritance--</hi>literally, "We were made to have an inheritance" [Wahl]. Compare <reference osisRef="Eph.1.18">Ep 1:18</reference>, "His inheritance in the saints": as His inheritance is there said to be in them, so theirs is here said to be in Him (<reference osisRef="Acts.26.18">Ac 26:18</reference>). However, <reference osisRef="Eph.1.12">Ep 1:12</reference>, "That we should BE TO ... His glory" (not "that we should have"), favors the translation of Bengel, Ellicott, and others, "We were made an inheritance." So the literal Israel (<reference osisRef="Deut.4.20">De 4:20</reference>; <reference osisRef="Deut.9.29">9:29</reference>; <reference osisRef="Deut.32.9">32:9</reference>). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance."

<hi type="bold">predestinated--</hi>(<reference osisRef="Eph.1.5">Ep 1:5</reference>). The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The "we" here and in <reference osisRef="Eph.1.12">Ep 1:12</reference>, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (<reference osisRef="Eph.1.13">Ep 1:13</reference>) Gentile believers.

<hi type="bold">purpose--</hi>repeated from "purposed" (<reference osisRef="Eph.1.9">Ep 1:9</reference>; <reference osisRef="Eph.3.11">Ep 3:11</reference>). The Church existed in the mind of God eternally, before it existed in creation.

<hi type="bold">counsel of his ... will--</hi>(<reference osisRef="Eph.1.5">Ep 1:5</reference>), "the good pleasure of His will." Not arbitrary caprice, but infinite wisdom ("counsel") joined with sovereign will. Compare his address to the same Ephesians in <reference osisRef="Acts.20.27">Ac 20:27</reference>, "All the counsel of God" (<reference osisRef="Isa.28.29">Is 28:29</reference>). Alike in the natural and spiritual creations, God is not an agent constrained by necessity. "Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it is weak" [Pearson].

11. In whom-- by virtue of union to whom. obtained an inheritance-- literally, "We were made to have an inheritance" [Wahl]. Compare Ep 1:18, "His inheritance in the saints": as His inheritance is there said to be in them, so theirs is here said to be in Him (Ac 26:18). However, Ep 1:12, "That we should BE TO... His glory" (not "that we should have"), favors the translation of Bengel, Ellicott, and others, "We were made an inheritance." So the literal Israel (De 4:20; 9:29; 32:9). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance." predestinated-- (Ep 1:5). The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The "we" here and in Ep 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (Ep 1:13) Gentile believers. purpose-- repeated from "purposed" (Ep 1:9; Ep 3:11). The Church existed in the mind of God eternally, before it existed in creation. counsel of his... will-- (Ep 1:5), "the good pleasure of His will." Not arbitrary caprice, but infinite wisdom ("counsel") joined with sovereign will. Compare his address to the same Ephesians in Ac 20:27, "All the counsel of God" (Is 28:29). Alike in the natural and spiritual creations, God is not an agent constrained by necessity. "Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it is weak" [Pearson].


12. (<reference osisRef="Eph.1.6">Ep 1:6</reference>, <reference osisRef="1Cor.1.14">14</reference>).

<hi type="bold">who first trusted in Christ--</hi>rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare <reference osisRef="Acts.26.6">Ac 26:6</reference>, <reference osisRef="Acts.26.7">7</reference>, "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come." <reference osisRef="Acts.28.20">Ac 28:20</reference>, "the hope of Israel" [Alford]. Compare <reference osisRef="Eph.1.18">Ep 1:18</reference>; 2:12; 4:4.

12. (Ep 1:6, 14). who first trusted in Christ-- rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare Ac 26:6, 7, "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come." Ac 28:20, "the hope of Israel" [Alford]. Compare Ep 1:18; 2:12; 4:4.


<hi type="bold">13. In whom ye also--</hi>Ye Gentiles. Supply as English Version, "trusted," from <reference osisRef="Eph.1.12">Ep 1:12</reference>; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare <reference osisRef="Acts.13.46">Ac 13:46</reference>).

<hi type="bold">the word of truth--</hi>the instrument of sanctification, and of the new birth (<reference osisRef="John.17.17">Joh 17:17</reference>; <reference osisRef="2Tim.2.15">2Ti 2:15</reference>; <reference osisRef="Jas.1.18">Jas 1:18</reference>). Compare <reference osisRef="Col.1.5">Col 1:5</reference>, where also, as here, it is connected with "hope." Also <reference osisRef="Eph.4.21">Ep 4:21</reference>.

<hi type="bold">sealed--</hi>as God's confirmed children, by the Holy Spirit as the seal (<reference osisRef="Acts.19.1-Acts.19.6">Ac 19:1-6</reference>; <reference osisRef="Rom.8.16">Ro 8:16</reference>, <reference osisRef="Rom.8.23">23</reference>; <reference osisRef="1John.3.24">1Jo 3:24</reference>; see on <reference osisRef="2Cor.1.22">2Co 1:22</reference>). A seal impressed on a document gives undoubted validity to the contract in it (<reference osisRef="John.3.33">Joh 3:33</reference>; <reference osisRef="John.6.27">6:27</reference>; compare <reference osisRef="2Cor.3.3">2Co 3:3</reference>). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (<reference osisRef="Rom.5.5">Ro 5:5</reference>), and the sense of adoption given through the Spirit at regeneration (<reference osisRef="Rom.8.15">Ro 8:15</reference>, <reference osisRef="Rom.8.16">16</reference>), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (<reference osisRef="Eph.1.11">Ep 1:11</reference>), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (<reference osisRef="Rom.8.16-Rom.8.18">Ro 8:16-18</reference>).

<hi type="bold">that Holy Spirit of promise--</hi>rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments (<reference osisRef="Joel.2.28">Joe 2:28</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="John.7.38">Joh 7:38</reference>, <reference osisRef="John.7.39">39</reference>). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.

13. In whom ye also-- Ye Gentiles. Supply as English Version, "trusted," from Ep 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Ac 13:46). the word of truth-- the instrument of sanctification, and of the new birth (Joh 17:17; 2Ti 2:15; Jas 1:18). Compare Col 1:5, where also, as here, it is connected with "hope." Also Ep 4:21. sealed-- as God's confirmed children, by the Holy Spirit as the seal (Ac 19:1-6; Ro 8:16, 23; 1Jo 3:24; see on 2Co 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Joh 3:33; 6:27; compare 2Co 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Ro 5:5), and the sense of adoption given through the Spirit at regeneration (Ro 8:15, 16), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (Ep 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Ro 8:16-18). that Holy Spirit of promise-- rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments (Joe 2:28; Zec 12:10; Joh 7:38, 39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.


<hi type="bold">14. earnest--</hi>the first instalment paid as a pledge that the rest will follow (<reference osisRef="Rom.8.23">Ro 8:23</reference>; <reference osisRef="2Cor.1.22">2Co 1:22</reference>).

<hi type="bold">until--</hi>rather, "Unto the redemption," &c.; joined thus, "ye were sealed (<reference osisRef="Eph.1.13">Ep 1:13</reference>) unto," that is, for the purpose of and against, the accomplishment of "the redemption," namely, not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full "redemption of the body" (<reference osisRef="Rom.8.23">Ro 8:23</reference>), as well as of the soul, from every infirmity (<reference osisRef="Eph.4.30">Ep 4:30</reference>). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (<reference osisRef="Rom.8.21-Rom.8.23">Ro 8:21-23</reference>; <reference osisRef="2Pet.3.13">2Pe 3:13</reference>).

<hi type="bold">of the purchased possession--</hi>God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ (<reference osisRef="Acts.20.28">Ac 20:28</reference>). We value highly that which we pay a high price for; so God, His Church (<reference osisRef="Eph.5.25">Ep 5:25</reference>, <reference osisRef="Eph.5.26">26</reference>; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>; 2:9; "my special treasure," Mal 3:17, Margin).

14. earnest-- the first instalment paid as a pledge that the rest will follow (Ro 8:23; 2Co 1:22). until-- rather, "Unto the redemption," &c.; joined thus, "ye were sealed (Ep 1:13) unto," that is, for the purpose of and against, the accomplishment of "the redemption," namely, not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full "redemption of the body" (Ro 8:23), as well as of the soul, from every infirmity (Ep 4:30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Ro 8:21-23; 2Pe 3:13). of the purchased possession-- God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ (Ac 20:28). We value highly that which we pay a high price for; so God, His Church (Ep 5:25, 26; 1Pe 1:18; 2:9; "my special treasure," Mal 3:17, Margin).


<hi type="bold">15. Wherefore--</hi>because ye are in Christ and sealed by His Spirit (<reference osisRef="Eph.1.13">Ep 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>).

<hi type="bold">I also--</hi>on my part, in return for God's so great benefits to you.

<hi type="bold">after I heard--</hi>ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on <reference osisRef="Eph.1.1">Ep 1:1</reference>); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow laborer" (Phm 1), he uses the same words (Phm 4, 5).

<hi type="bold">your faith--</hi>rather, as Greek, "the faith among you," that is, which many (not all) of you have.

<hi type="bold">love unto all the saints--</hi>of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (<reference osisRef="Eph.6.24">Ep 6:24</reference>). "Faith and love he often joins together. A wondrous pair" [Chrysostom]. Hope is added, <reference osisRef="Eph.1.18">Ep 1:18</reference>.

15. Wherefore-- because ye are in Christ and sealed by His Spirit (Ep 1:13, 14). I also-- on my part, in return for God's so great benefits to you. after I heard-- ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on Ep 1:1); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow laborer" (Phm 1), he uses the same words (Phm 4, 5). your faith-- rather, as Greek, "the faith among you," that is, which many (not all) of you have. love unto all the saints-- of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (Ep 6:24). "Faith and love he often joins together. A wondrous pair" [Chrysostom]. Hope is added, Ep 1:18.


16. (<reference osisRef="Col.1.9">Col 1:9</reference>).

<hi type="bold">of you--</hi>omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").

16. (Col 1:9). of you-- omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").


17. A fit prayer for all Christians.

<hi type="bold">the God of our Lord Jesus--</hi>appropriate title here; as in <reference osisRef="Eph.1.20-Eph.1.22">Ep 1:20-22</reference> he treats of God's raising Jesus to be Head over all things to the Church. Jesus Himself called the Father "My God" (<reference osisRef="Matt.27.46">Mt 27:46</reference>).

<hi type="bold">the Father of glory--</hi>(Compare <reference osisRef="Acts.7.2">Ac 7:2</reference>). The Father of that infinite glory which shines in the face of Christ, who is "the glory" (the true Shekinah); through whom also "the glory of the inheritance" (<reference osisRef="Eph.1.18">Ep 1:18</reference>) shall be ours (<reference osisRef="John.17.24">Joh 17:24</reference>; <reference osisRef="2Cor.3.7-2Cor.4.6">2Co 3:7-4:6</reference>).

<hi type="bold">the spirit of wisdom--</hi>whose attribute is infinite wisdom and who works wisdom in believers (<reference osisRef="Isa.11.2">Is 11:2</reference>).

<hi type="bold">and revelation--</hi>whose function it is to reveal to believers spiritual mysteries (<reference osisRef="John.16.14">Joh 16:14</reference>, <reference osisRef="John.16.15">15</reference>; <reference osisRef="1Cor.2.10">1Co 2:10</reference>).

<hi type="bold">in the knowledge--</hi>rather, as Greek (see on <reference osisRef="1Cor.13.12">1Co 13:12</reference>), "in the full knowledge of Him," namely, God.

17. A fit prayer for all Christians. the God of our Lord Jesus-- appropriate title here; as in Ep 1:20-22 he treats of God's raising Jesus to be Head over all things to the Church. Jesus Himself called the Father "My God" (Mt 27:46). the Father of glory-- (Compare Ac 7:2). The Father of that infinite glory which shines in the face of Christ, who is "the glory" (the true Shekinah); through whom also "the glory of the inheritance" (Ep 1:18) shall be ours (Joh 17:24; 2Co 3:7-4:6). the spirit of wisdom-- whose attribute is infinite wisdom and who works wisdom in believers (Is 11:2). and revelation-- whose function it is to reveal to believers spiritual mysteries (Joh 16:14, 15; 1Co 2:10). in the knowledge-- rather, as Greek (see on 1Co 13:12), "in the full knowledge of Him," namely, God.