<hi type="bold">18. understanding--</hi>The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (<reference osisRef="Eph.4.18">Ep 4:18</reference>; <reference osisRef="Matt.13.15">Mt 13:15</reference>). Translate, "Having the eyes of your heart enlightened" (<reference osisRef="Eph.5.14">Ep 5:14</reference>; <reference osisRef="Matt.4.16">Mt 4:16</reference>). The first effect of the Spirit moving in the new creation, as in the original physical creation (<reference osisRef="Gen.1.3">Ge 1:3</reference>; <reference osisRef="2Cor.4.6">2Co 4:6</reference>). So Theophilus to Autolycus (1.3), "the ears of the heart." Where spiritual light is, there is life (<reference osisRef="John.1.4">Joh 1:4</reference>). The heart is "the core of life" [Harless], and the fountain of the thoughts; whence "the heart" in Scripture includes the mind, as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light (<reference osisRef="Matt.6.22">Mt 6:22</reference>, <reference osisRef="Matt.6.23">23</reference>). The eye is the symbol of intelligence (<reference osisRef="Ezek.1.18">Eze 1:18</reference>).

<hi type="bold">the hope of his calling--</hi>the hope appertaining to His having called you; or, to the calling wherewith He has called you.

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

<hi type="bold">riches of the glory--</hi>(<reference osisRef="Col.1.27">Col 1:27</reference>).

<hi type="bold">his inheritance in the saints--</hi>The inheritance which he has in store in the case of the saints. I prefer explaining, "The inheritance which He has in his saints." (See on <reference osisRef="Eph.1.11">Ep 1:11</reference>; <reference osisRef="Deut.32.9">De 32:9</reference>).

18. understanding-- The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (Ep 4:18; Mt 13:15). Translate, "Having the eyes of your heart enlightened" (Ep 5:14; Mt 4:16). The first effect of the Spirit moving in the new creation, as in the original physical creation (Ge 1:3; 2Co 4:6). So Theophilus to Autolycus (1.3), "the ears of the heart." Where spiritual light is, there is life (Joh 1:4). The heart is "the core of life" [Harless], and the fountain of the thoughts; whence "the heart" in Scripture includes the mind, as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light (Mt 6:22, 23). The eye is the symbol of intelligence (Eze 1:18). the hope of his calling-- the hope appertaining to His having called you; or, to the calling wherewith He has called you. and-- omitted in the oldest manuscripts and versions. riches of the glory-- (Col 1:27). his inheritance in the saints-- The inheritance which he has in store in the case of the saints. I prefer explaining, "The inheritance which He has in his saints." (See on Ep 1:11; De 32:9).


<hi type="bold">19. exceeding--</hi>"surpassing."

<hi type="bold">power to us-ward who believe--</hi>The whole of the working of His grace, which He is carrying on, and will carry on, in us who believe. By the term "saints" (<reference osisRef="Eph.1.18">Ep 1:18</reference>), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith.

<hi type="bold">according to--</hi>in accordance with, what might be expected from.

<hi type="bold">working--</hi>Greek, "the energizing"; translate, "the effectual working" (<reference osisRef="Eph.3.7">Ep 3:7</reference>). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (<reference osisRef="Eph.1.20">Ep 1:20</reference>). Compare <reference osisRef="Phil.3.10">Php 3:10</reference>, "the power of His resurrection" (<reference osisRef="Col.2.12">Col 2:12</reference>; <reference osisRef="1Pet.1.3-1Pet.1.5">1Pe 1:3-5</reference>).

<hi type="bold">of his mighty power--</hi>Greek, "of the strength of His might."

19. exceeding-- "surpassing." power to us-ward who believe-- The whole of the working of His grace, which He is carrying on, and will carry on, in us who believe. By the term "saints" (Ep 1:18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith. according to-- in accordance with, what might be expected from. working-- Greek, "the energizing"; translate, "the effectual working" (Ep 3:7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (Ep 1:20). Compare Php 3:10, "the power of His resurrection" (Col 2:12; 1Pe 1:3-5). of his mighty power-- Greek, "of the strength of His might."


<hi type="bold">20. in Christ--</hi>as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [Alford].

<hi type="bold">when he raised him--</hi>"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Ro 6:8-11; 8:<reference osisRef="Rom.11.11">11</reference>). The Son, too, as God (though not as man), had a share in raising His own human body (<reference osisRef="John.2.19">Joh 2:19</reference>; <reference osisRef="2Cor.10.17">10:17</reference>, <reference osisRef="2Cor.10.18">18</reference>). Also the Holy Spirit (<reference osisRef="Rom.1.4">Ro 1:4</reference>; <reference osisRef="1Pet.3.18">1Pe 3:18</reference>).

<hi type="bold">set him--</hi>Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (<reference osisRef="Heb.1.13">He 1:13</reference>).

<hi type="bold">at his own right hand--</hi>(<reference osisRef="Ps.110.1">Psa 110:1</reference>). Where He remains till all His enemies have been put under His feet (<reference osisRef="1Cor.15.24">1Co 15:24</reference>). Being appointed to "rule in the midst of His enemies" during their rebellion (<reference osisRef="Ps.110.2">Psa 110:2</reference>), He shall resign His commission after their subjection [Pearson] (<reference osisRef="Mark.16.19">Mr 16:19</reference>; <reference osisRef="Heb.1.3">He 1:3</reference>; <reference osisRef="1Cor.10.12">10:12</reference>).

<hi type="bold">in the heavenly places--</hi>(<reference osisRef="Eph.1.3">Ep 1:3</reference>). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (<reference osisRef="John.14.3">Joh 14:3</reference>).

20. in Christ-- as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [Alford]. when he raised him-- "in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Ro 6:8-11; 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (Joh 2:19; 10:17, 18). Also the Holy Spirit (Ro 1:4; 1Pe 3:18). set him-- Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (He 1:13). at his own right hand-- (Psa 110:1). Where He remains till all His enemies have been put under His feet (1Co 15:24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psa 110:2), He shall resign His commission after their subjection [Pearson] (Mr 16:19; He 1:3; 10:12). in the heavenly places-- (Ep 1:3). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (Joh 14:3).


21. Greek, "Far (or high) above all (<reference osisRef="Eph.4.10">Ep 4:10</reference>) principality (or rule, <reference osisRef="1Cor.15.24">1Co 15:24</reference>), and authority, and power (<reference osisRef="Matt.28.18">Mt 28:18</reference>), and dominion (or lordship)." Compare <reference osisRef="Phil.2.9">Php 2:9</reference>; <reference osisRef="Col.1.16">Col 1:16</reference>; <reference osisRef="Heb.7.26">He 7:26</reference>; <reference osisRef="1Pet.3.22">1Pe 3:22</reference>. Evil spirits (who are similarly divided into various ranks, <reference osisRef="Eph.6.12">Ep 6:12</reference>), as well as angels of light, and earthly potentates, are included (compare <reference osisRef="Rom.8.38">Ro 8:38</reference>). Jesus is "King of kings, and Lord of lords" (<reference osisRef="Rev.19.16">Re 19:16</reference>). The higher is His honor, the greater is that of His people, who are His members joined to Him, the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, had, according to Irenæus and Epiphanius, taught their hearers these names of various ranks of angels. Paul shows that the truest wisdom is to know Christ as reigning above them all.

<hi type="bold">every name--</hi>every being whatever. "Any other creature" (<reference osisRef="Rom.8.39">Ro 8:39</reference>).

<hi type="bold">in this world--</hi>Greek, "age," that is, the present order of things. "Things present ... things to come" (<reference osisRef="Rom.8.38">Ro 8:38</reference>).

<hi type="bold">that ... to come--</hi>"Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [Bengel].

21. Greek, "Far (or high) above all (Ep 4:10) principality (or rule, 1Co 15:24), and authority, and power (Mt 28:18), and dominion (or lordship)." Compare Php 2:9; Col 1:16; He 7:26; 1Pe 3:22. Evil spirits (who are similarly divided into various ranks, Ep 6:12), as well as angels of light, and earthly potentates, are included (compare Ro 8:38). Jesus is "King of kings, and Lord of lords" (Re 19:16). The higher is His honor, the greater is that of His people, who are His members joined to Him, the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, had, according to Irenæus and Epiphanius, taught their hearers these names of various ranks of angels. Paul shows that the truest wisdom is to know Christ as reigning above them all. every name-- every being whatever. "Any other creature" (Ro 8:39). in this world-- Greek, "age," that is, the present order of things. "Things present... things to come" (Ro 8:38). that... to come-- "Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [Bengel].


<hi type="bold">22. put ... under--</hi>Greek, "put in subjection under" (<reference osisRef="Ps.8.6">Psa 8:6</reference>; <reference osisRef="1Cor.15.27">1Co 15:27</reference>).

<hi type="bold">gave ... to the church--</hi>for her special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church." Had it been anyone save Him, her Head, it would not have been the boon it is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (<reference osisRef="1Cor.3.21-1Cor.3.23">1Co 3:21-23</reference>). He is OVER ("far above") all things; in contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but our union; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (<reference osisRef="Rev.3.21">Re 3:21</reference>). For the Head and body are not severed by anything intervening, else the body would cease to be the body, and the Head cease to be the Head [Pearson from Chrysostom].

22. put... under-- Greek, "put in subjection under" (Psa 8:6; 1Co 15:27). gave... to the church-- for her special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church." Had it been anyone save Him, her Head, it would not have been the boon it is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1Co 3:21-23). He is OVER ("far above") all things; in contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but our union; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Re 3:21). For the Head and body are not severed by anything intervening, else the body would cease to be the body, and the Head cease to be the Head [Pearson from Chrysostom].


<hi type="bold">23. his body--</hi>His mystical and spiritual, not literal, body. Not, however, merely figurative, or metaphorical. He is really, though spiritually, the Church's Head. His life is her life. She shares His crucifixion and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (<reference osisRef="Eph.5.30">Ep 5:30</reference>).

<hi type="bold">fulness--</hi>"the filled-up receptacle" [Eadie]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (<reference osisRef="John.1.16">Joh 1:16</reference>; <reference osisRef="Col.1.19">Col 1:19</reference>; 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (<reference osisRef="Eph.5.18">Ep 5:18</reference>; <reference osisRef="Col.2.10">Col 2:10</reference>). "The full manifestation of His being, because penetrated by His life" [Conybeare and Howson]. She is the continued revelation of His divine life in human form; the fullest representative of His plenitude. Not the angelic hierarchy, as false teachers taught (<reference osisRef="Col.2.9">Col 2:9</reference>, <reference osisRef="2Cor.10.18">10, 18</reference>), but Christ Himself is the "fulness of the Godhead," and she represents Him. Koppe translates less probably, "the whole universal multitude."

<hi type="bold">filleth all in all--</hi>Christ as the Creator, Preserver, and Governor of the world, constituted by God (<reference osisRef="Col.1.16-Col.1.19">Col 1:16-19</reference>), fills all the universe of things with all things. "Fills all creation with whatever it possesses" [Alford]. The Greek is, "filleth for Himself." <chapter eID="Eph.1"/>

23. his body-- His mystical and spiritual, not literal, body. Not, however, merely figurative, or metaphorical. He is really, though spiritually, the Church's Head. His life is her life. She shares His crucifixion and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (Ep 5:30). fulness-- "the filled-up receptacle" [Eadie]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (Joh 1:16; Col 1:19; 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (Ep 5:18; Col 2:10). "The full manifestation of His being, because penetrated by His life" [Conybeare and Howson]. She is the continued revelation of His divine life in human form; the fullest representative of His plenitude. Not the angelic hierarchy, as false teachers taught (Col 2:9, 10, 18), but Christ Himself is the "fulness of the Godhead," and she represents Him. Koppe translates less probably, "the whole universal multitude." filleth all in all-- Christ as the Creator, Preserver, and Governor of the world, constituted by God (Col 1:16-19), fills all the universe of things with all things. "Fills all creation with whatever it possesses" [Alford]. The Greek is, "filleth for Himself."


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Eph.2.1-Eph.2.22">Ep 2:1-22</reference>. God's Love and Grace in Quickening Us, Once Dead, through Christ. His Purpose in Doing So: Exhortation Based on Our Privileges as Built Together, an Holy Temple, in Christ, through the Spirit.</title>

<hi type="bold">1. And you--</hi>"You also," among those who have experienced His mighty power in enabling them to believe (<reference osisRef="Eph.1.19-Eph.1.23">Ep 1:19-23</reference>).

<hi type="bold">hath he quickened--</hi>supplied from the Greek (<reference osisRef="Eph.2.5">Ep 2:5</reference>).

<hi type="bold">dead--</hi>spiritually. (<reference osisRef="Col.2.13">Col 2:13</reference>). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy.

<hi type="bold">in trespasses ... sins--</hi>in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. <reference osisRef="Isa.9.2">Is 9:2</reference>; <reference osisRef="John.5.25">Joh 5:25</reference>, "dead" (spiritually), <reference osisRef="1Tim.5.6">1Ti 5:6</reference>. "Alienated from the life of God" (<reference osisRef="Eph.4.18">Ep 4:18</reference>). Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). Bengel, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.

CHAPTER 2 Ep 2:1-22. God's Love and Grace in Quickening Us, Once Dead, through Christ. His Purpose in Doing So: Exhortation Based on Our Privileges as Built Together, an Holy Temple, in Christ, through the Spirit. 1. And you-- "You also," among those who have experienced His mighty power in enabling them to believe (Ep 1:19-23). hath he quickened-- supplied from the Greek (Ep 2:5). dead-- spiritually. (Col 2:13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy. in trespasses... sins-- in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. Is 9:2; Joh 5:25, "dead" (spiritually), 1Ti 5:6. "Alienated from the life of God" (Ep 4:18). Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). Bengel, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.


<hi type="bold">2. the course of this world--</hi>the career (literally, "the age," compare <reference osisRef="Gal.1.4">Ga 1:4</reference>), or present system of this world (<reference osisRef="1Cor.2.6">1Co 2:6</reference>, <reference osisRef="2Cor.2.12">12</reference>; <reference osisRef="2Cor.3.18">3:18</reference>, 19, as opposed to "the world to come"): alien from God, and lying in the wicked one (<reference osisRef="1John.5.19">1Jo 5:19</reference>). "The age" (which is something more external and ethical) regulates "the world" (which is something more external).

<hi type="bold">the prince of the power of the air--</hi>the unseen God who lies underneath guiding "the course of this world" (<reference osisRef="2Cor.4.4">2Co 4:4</reference>); ranging through the air around us: compare <reference osisRef="Mark.4.4">Mr 4:4</reference>, "fowls of the air" (Greek, "heaven") that is, (<reference osisRef="Eph.2.15">Ep 2:15</reference>), "Satan" and his demons. Compare <reference osisRef="Eph.6.12">Ep 6:12</reference>; <reference osisRef="John.12.31">Joh 12:31</reference>. Christ's ascension seems to have cast Satan out of heaven (<reference osisRef="Rev.12.5">Re 12:5</reference>, <reference osisRef="Rev.9.10">9, 10</reference>, <reference osisRef="Rev.12.13">12, 13</reference>), where he had been heretofore the accuser of the brethren (<reference osisRef="Job.1.6-Job.1.11">Job 1:6-11</reference>). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (<reference osisRef="Rom.8.33">Ro 8:33</reference>, <reference osisRef="Rom.8.34">34</reference>), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [Auberlen], for Satan shall be bound (<reference osisRef="Rev.12.12">Re 12:12</reference>, <reference osisRef="Rev.13.15">13, 15</reference>, <reference osisRef="Rev.13.17">17</reference>; <reference osisRef="Rev.20.2">20:2</reference>, <reference osisRef="Rev.20.3">3</reference>). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (<reference osisRef="1Tim.4.1">1Ti 4:1</reference>) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare <reference osisRef="Matt.3.7">Mt 3:7</reference>), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (<reference osisRef="Acts.26.18">Ac 26:18</reference>), as opposed to the spirit of the children of God (<reference osisRef="Luke.4.33">Lu 4:33</reference>). The potency of that "spirit" is shown in the "disobedience" of the former. Compare <reference osisRef="Deut.32.20">De 32:20</reference>, "children in whom is no faith" (<reference osisRef="Isa.30.9">Is 30:9</reference>; <reference osisRef="Isa.57.4">57:4</reference>). They disobey the Gospel both in faith and practice (<reference osisRef="2Thess.1.8">2Th 1:8</reference>; <reference osisRef="2Cor.2.12">2Co 2:12</reference>).

2. the course of this world-- the career (literally, "the age," compare Ga 1:4), or present system of this world (1Co 2:6, 12; 3:18, 19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1Jo 5:19). "The age" (which is something more external and ethical) regulates "the world" (which is something more external). the prince of the power of the air-- the unseen God who lies underneath guiding "the course of this world" (2Co 4:4); ranging through the air around us: compare Mr 4:4, "fowls of the air" (Greek, "heaven") that is, (Ep 2:15), "Satan" and his demons. Compare Ep 6:12; Joh 12:31. Christ's ascension seems to have cast Satan out of heaven (Re 12:5, 9, 10, 12, 13), where he had been heretofore the accuser of the brethren (Job 1:6-11). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Ro 8:33, 34), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [Auberlen], for Satan shall be bound (Re 12:12, 13, 15, 17; 20:2, 3). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (1Ti 4:1) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare Mt 3:7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Ac 26:18), as opposed to the spirit of the children of God (Lu 4:33). The potency of that "spirit" is shown in the "disobedience" of the former. Compare De 32:20, "children in whom is no faith" (Is 30:9; 57:4). They disobey the Gospel both in faith and practice (2Th 1:8; 2Co 2:12).


<hi type="bold">3. also we--</hi>that is, we also. Paul here joins himself in the same category with them, passing from the second person (<reference osisRef="Eph.2.1">Ep 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>) to the first person here.

<hi type="bold">all--</hi>Jews and Gentiles.

<hi type="bold">our conversation--</hi>"our way of life" (<reference osisRef="2Cor.1.12">2Co 1:12</reference>; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in <reference osisRef="Eph.2.2">Ep 2:2</reference>. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (<reference osisRef="Acts.26.4">Ac 26:4</reference>, <reference osisRef="Acts.5.18">5, 18</reference>), had been essentially like them in living to the unrenewed flesh, without the Spirit of God.

<hi type="bold">fulfilling--</hi>Greek, doing.

<hi type="bold">mind--</hi>Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."

<hi type="bold">and were by nature--</hi>He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired (<reference osisRef="Job.14.4">Job 14:4</reference>; <reference osisRef="Ps.51.5">Psa 51:5</reference>). An incidental proof of the doctrine of original sin.

<hi type="bold">children of wrath--</hi>not merely "sons," as in the Greek, "sons of disobedience" (<reference osisRef="Eph.2.2">Ep 2:2</reference>), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; <reference osisRef="Eph.2.5">Ep 2:5</reference>, "grace" is opposed to "nature" here; and salvation (implied in <reference osisRef="Eph.2.5">Ep 2:5</reference>, <reference osisRef="2Cor.2.8">8</reference>, "saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (<reference osisRef="Rom.3.9">Ro 3:9</reference>; <reference osisRef="Rom.5.12-Rom.5.14">5:12-14</reference>). "Wrath abideth" on all who disobey the Gospel in faith and practice (<reference osisRef="John.3.36">Joh 3:36</reference>). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (<reference osisRef="2Sam.12.5">2Sa 12:5</reference>, Margin); "son of perdition" (<reference osisRef="John.17.12">Joh 17:12</reference>; <reference osisRef="2Thess.2.3">2Th 2:3</reference>).

<hi type="bold">as others--</hi>Greek, "as the rest" of mankind are (<reference osisRef="1Thess.4.13">1Th 4:13</reference>).

3. also we-- that is, we also. Paul here joins himself in the same category with them, passing from the second person (Ep 2:1, 2) to the first person here. all-- Jews and Gentiles. our conversation-- "our way of life" (2Co 1:12; 1Pe 1:18). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in Ep 2:2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Ac 26:4, 5, 18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God. fulfilling-- Greek, doing. mind-- Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh." and were by nature-- He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired (Job 14:4; Psa 51:5). An incidental proof of the doctrine of original sin. children of wrath-- not merely "sons," as in the Greek, "sons of disobedience" (Ep 2:2), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; Ep 2:5, "grace" is opposed to "nature" here; and salvation (implied in Ep 2:5, 8, "saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (Ro 3:9; 5:12-14). "Wrath abideth" on all who disobey the Gospel in faith and practice (Joh 3:36). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (2Sa 12:5, Margin); "son of perdition" (Joh 17:12; 2Th 2:3). as others-- Greek, "as the rest" of mankind are (1Th 4:13).


<hi type="bold">4. God, who is rich--</hi>Greek "(as) being rich in mercy."

<hi type="bold">for--</hi>that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare <reference osisRef="Eph.2.7">Ep 2:7</reference>; <reference osisRef="Eph.1.7">Ep 1:7</reference>; <reference osisRef="Rom.2.4">Ro 2:4</reference>; <reference osisRef="2Cor.10.12">10:12</reference>) was the general ground. "Mercy takes away misery; love confers salvation" [Bengel].

4. God, who is rich-- Greek "(as) being rich in mercy." for-- that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Ep 2:7; Ep 1:7; Ro 2:4; 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [Bengel].


<hi type="bold">5. dead in sins--</hi>The best reading is in the Greek, "dead in our (literally, 'the') trespasses."

<hi type="bold">quickened--</hi>"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [Pearson] (<reference osisRef="John.11.25">Joh 11:25</reference>, <reference osisRef="John.11.26">26</reference>; <reference osisRef="Rom.8.11">Ro 8:11</reference>).

<hi type="bold">together with Christ--</hi>The Head being seated at God's right hand, the body also sits there with Him [Chrysostom]. We are already seated there IN Him ("in Christ Jesus," <reference osisRef="Eph.2.6">Ep 2:6</reference>), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [Pearson]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him.

<hi type="bold">by grace ye are saved--</hi>Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (<reference osisRef="John.5.24">Joh 5:24</reference>). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (<reference osisRef="1John.3.14">1Jo 3:14</reference>). The parenthetic introduction of this clause here (compare <reference osisRef="Eph.2.8">Ep 2:8</reference>) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."

5. dead in sins-- The best reading is in the Greek, "dead in our (literally, 'the') trespasses." quickened-- "vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [Pearson] (Joh 11:25, 26; Ro 8:11). together with Christ-- The Head being seated at God's right hand, the body also sits there with Him [Chrysostom]. We are already seated there IN Him ("in Christ Jesus," Ep 2:6), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [Pearson]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him. by grace ye are saved-- Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (Joh 5:24). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (1Jo 3:14). The parenthetic introduction of this clause here (compare Ep 2:8) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."


<hi type="bold">6. raised us up together--</hi>with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.

<hi type="bold">made us sit together--</hi>with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (<reference osisRef="Phil.3.20">Php 3:20</reference>, <reference osisRef="Phil.3.21">21</reference>). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (<reference osisRef="Rev.3.21">Re 3:21</reference>).

<hi type="bold">in Christ Jesus--</hi>Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.

6. raised us up together-- with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins. made us sit together-- with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (Php 3:20, 21). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (Re 3:21). in Christ Jesus-- Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.


7. Greek, "That He might show forth (middle reflexive voice; for His own glory, <reference osisRef="Eph.1.6">Ep 1:6</reference>, <reference osisRef="1Cor.12.14">12, 14</reference>) in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age (Greek, for 'course') of this world" (<reference osisRef="Eph.2.2">Ep 2:2</reference>), and the past "ages" from which the mystery was hidden (<reference osisRef="Col.1.26">Col 1:26</reference>, <reference osisRef="1Cor.1.27">27</reference>). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare <reference osisRef="Eph.1.21">Ep 1:21</reference>; <reference osisRef="Heb.6.5">He 6:5</reference>). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually (<reference osisRef="Eph.2.6">Ep 2:6</reference>).

<hi type="bold">kindness--</hi>"benignity."

<hi type="bold">through Christ--</hi>rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN Him."

7. Greek, "That He might show forth (middle reflexive voice; for His own glory, Ep 1:6, 12, 14) in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age (Greek, for 'course') of this world" (Ep 2:2), and the past "ages" from which the mystery was hidden (Col 1:26, 27). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare Ep 1:21; He 6:5). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually (Ep 2:6). kindness-- "benignity." through Christ-- rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN Him."


<hi type="bold">8. For--</hi>illustrating "the exceeding riches of His grace in kindness." Translate as in <reference osisRef="Eph.2.5">Ep 2:5</reference>, "Ye are in a saved state."

<hi type="bold">through faith--</hi>the effect of the power of Christ's resurrection (<reference osisRef="Eph.1.19">Ep 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>; <reference osisRef="Phil.3.10">Php 3:10</reference>) whereby we are "raised together" with Him (<reference osisRef="Eph.2.6">Ep 2:6</reference>; <reference osisRef="Col.2.12">Col 2:12</reference>). Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent.

<hi type="bold">and that--</hi>namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (<reference osisRef="Phil.1.29">Php 1:29</reference>). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [Estius]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [Hooker]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [Pearson]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (<reference osisRef="Rom.10.17">Ro 10:17</reference>), and prayer (<reference osisRef="Luke.11.13">Lu 11:13</reference>), though the blessing is wholly of God (<reference osisRef="1Cor.3.6">1Co 3:6</reference>, <reference osisRef="1Cor.3.7">7</reference>).

8. For-- illustrating "the exceeding riches of His grace in kindness." Translate as in Ep 2:5, "Ye are in a saved state." through faith-- the effect of the power of Christ's resurrection (Ep 1:19, 20; Php 3:10) whereby we are "raised together" with Him (Ep 2:6; Col 2:12). Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent. and that-- namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Php 1:29). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [Estius]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [Hooker]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [Pearson]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (Ro 10:17), and prayer (Lu 11:13), though the blessing is wholly of God (1Co 3:6, 7).


<hi type="bold">9. Not of works--</hi>This clause stands in contrast to "by grace," as is confirmed by <reference osisRef="Rom.4.4">Ro 4:4</reference>, <reference osisRef="Rom.4.5">5</reference>; <reference osisRef="Rom.11.6">11:6</reference>.

<hi type="bold">lest--</hi>rather, as Greek, "that no man should boast" (<reference osisRef="Rom.3.27">Ro 3:27</reference>; <reference osisRef="Rom.4.2">4:2</reference>).

9. Not of works-- This clause stands in contrast to "by grace," as is confirmed by Ro 4:4, 5; 11:6. lest-- rather, as Greek, "that no man should boast" (Ro 3:27; 4:2).


<hi type="bold">10. workmanship--</hi>literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (<reference osisRef="Eph.2.8">Ep 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>).

<hi type="bold">created--</hi>having been created (<reference osisRef="Eph.4.24">Ep 4:24</reference>; <reference osisRef="Ps.102.18">Psa 102:18</reference>; <reference osisRef="Isa.43.21">Is 43:21</reference>; <reference osisRef="2Cor.5.5">2Co 5:5</reference>, <reference osisRef="2Cor.5.17">17</reference>).

<hi type="bold">unto good works--</hi>"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.

<hi type="bold">before ordained--</hi>Greek, "before made ready" (compare <reference osisRef="John.5.36">Joh 5:36</reference>). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance (<reference osisRef="John.15.16">Joh 15:16</reference>; <reference osisRef="2Tim.2.21">2Ti 2:21</reference>).

<hi type="bold">that we should walk in them--</hi>not "be saved" by them. Works do not justify, but the justified man works (<reference osisRef="Gal.5.22-Gal.5.25">Ga 5:22-25</reference>).

10. workmanship-- literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (Ep 2:8, 9). created-- having been created (Ep 4:24; Psa 102:18; Is 43:21; 2Co 5:5, 17). unto good works-- "for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works. before ordained-- Greek, "before made ready" (compare Joh 5:36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance (Joh 15:16; 2Ti 2:21). that we should walk in them-- not "be saved" by them. Works do not justify, but the justified man works (Ga 5:22-25).


11. The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (<reference osisRef="Eph.2.19">Ep 2:19</reference>) [Bengel].

<hi type="bold">Gentiles in the flesh--</hi>that is, Gentiles in respect to circumcision.

<hi type="bold">called Uncircumcision--</hi>The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [Ellicott].

<hi type="bold">in the flesh made by hands--</hi>as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (<reference osisRef="Rom.2.29">Ro 2:29</reference>), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (<reference osisRef="Col.2.11">Col 2:11</reference>).

11. The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (Ep 2:19) [Bengel]. Gentiles in the flesh-- that is, Gentiles in respect to circumcision. called Uncircumcision-- The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [Ellicott]. in the flesh made by hands-- as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (Ro 2:29), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (Col 2:11).


<hi type="bold">12. without Christ--</hi>Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [Tittmann].

<hi type="bold">aliens--</hi>Greek, "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers [Chrysostom]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare <reference osisRef="Eph.4.18">Ep 4:18</reference>, <reference osisRef="Eph.4.23">23</reference>). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast <reference osisRef="Eph.2.13">Ep 2:13</reference>; <reference osisRef="Eph.3.6">Ep 3:6</reference>; <reference osisRef="Eph.4.4">4:4</reference>, <reference osisRef="Eph.4.5">5</reference>, with <reference osisRef="Ps.147.20">Psa 147:20</reference>.

<hi type="bold">covenants of promise--</hi>rather, "... of the promise," namely, "to thee and thy seed will I give this land" (<reference osisRef="Rom.9.4">Ro 9:4</reference>; <reference osisRef="Gal.3.16">Ga 3:16</reference>). The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [Alford]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare <reference osisRef="Heb.1.1">He 1:1</reference>, "at sundry times and in divers manners").

<hi type="bold">having no ... hope--</hi>beyond this life (<reference osisRef="1Cor.15.19">1Co 15:19</reference>). The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things.

<hi type="bold">without God--</hi>Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare <reference osisRef="Acts.14.15">Ac 14:15</reference>, "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also <reference osisRef="Gal.4.8">Ga 4:8</reference>, "Ye knew not God ... ye did service unto them which are no gods" (<reference osisRef="1Thess.4.5">1Th 4:5</reference>). So also pantheists are atheists, for an impersonal God is NO God, and an ideal immortality no immortality [Tholuck].

<hi type="bold">in the world--</hi>in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (<reference osisRef="Ps.17.14">Psa 17:14</reference>), from which Christ delivers His people (<reference osisRef="John.15.19">Joh 15:19</reference>; <reference osisRef="John.17.14">17:14</reference>; <reference osisRef="Gal.1.4">Ga 1:4</reference>).

12. without Christ-- Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [Tittmann]. aliens-- Greek, "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers [Chrysostom]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare Ep 4:18, 23). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast Ep 2:13; Ep 3:6; 4:4, 5, with Psa 147:20. covenants of promise-- rather, "... of the promise," namely, "to thee and thy seed will I give this land" (Ro 9:4; Ga 3:16). The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [Alford]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare He 1:1, "at sundry times and in divers manners"). having no... hope-- beyond this life (1Co 15:19). The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things. without God-- Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare Ac 14:15, "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also Ga 4:8, "Ye knew not God... ye did service unto them which are no gods" (1Th 4:5). So also pantheists are atheists, for an impersonal God is NO God, and an ideal immortality no immortality [Tholuck]. in the world-- in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (Psa 17:14), from which Christ delivers His people (Joh 15:19; 17:14; Ga 1:4).


<hi type="bold">13. now--</hi>in contrast to "at that time" (<reference osisRef="Eph.2.12">Ep 2:12</reference>).

<hi type="bold">in Christ Jesus--</hi>"Jesus" is here added, whereas the expression before (<reference osisRef="Eph.2.12">Ep 2:12</reference>) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus."

<hi type="bold">sometimes--</hi>Greek, "aforetime."

<hi type="bold">far off--</hi>the Jewish description of the Gentiles. Far off from God and from the people of God (<reference osisRef="Eph.2.17">Ep 2:17</reference>; <reference osisRef="Isa.57.19">Is 57:19</reference>; <reference osisRef="Acts.2.39">Ac 2:39</reference>).

<hi type="bold">are--</hi>Greek, "have been."

<hi type="bold">by--</hi>Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In <reference osisRef="Eph.1.7">Ep 1:7</reference>, where the blood is more directly spoken of as the instrument, it is "through His blood" [Alford].

13. now-- in contrast to "at that time" (Ep 2:12). in Christ Jesus-- "Jesus" is here added, whereas the expression before (Ep 2:12) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus." sometimes-- Greek, "aforetime." far off-- the Jewish description of the Gentiles. Far off from God and from the people of God (Ep 2:17; Is 57:19; Ac 2:39). are-- Greek, "have been." by-- Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In Ep 1:7, where the blood is more directly spoken of as the instrument, it is "through His blood" [Alford].


<hi type="bold">14. he--</hi>Greek, "Himself" alone, pre-eminently, and none else. Emphatical.

<hi type="bold">our peace--</hi>not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (<reference osisRef="Eph.2.15">Ep 2:15</reference>; <reference osisRef="Isa.9.5">Is 9:5</reference>, <reference osisRef="Isa.9.6">6</reference>; <reference osisRef="Isa.53.5">53:5</reference>; <reference osisRef="Mic.5.5">Mi 5:5</reference>; <reference osisRef="Col.1.20">Col 1:20</reference>). His title, "Shiloh," means the same (<reference osisRef="Gen.49.10">Ge 49:10</reference>).

<hi type="bold">the middle wall of partition--</hi>Greek, "... of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (<reference osisRef="Eph.2.15">Ep 2:15</reference>), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare <reference osisRef="Ezek.44.7">Eze 44:7</reference>; <reference osisRef="Acts.21.28">Ac 21:28</reference>). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.

14. he-- Greek, "Himself" alone, pre-eminently, and none else. Emphatical. our peace-- not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (Ep 2:15; Is 9:5, 6; 53:5; Mi 5:5; Col 1:20). His title, "Shiloh," means the same (Ge 49:10). the middle wall of partition-- Greek, "... of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (Ep 2:15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare Eze 44:7; Ac 21:28). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.


15. Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (<reference osisRef="Rom.8.7">Ro 8:7</reference>) by His flesh" (compare <reference osisRef="Eph.2.16">Ep 2:16</reference>; <reference osisRef="Rom.8.3">Ro 8:3</reference>).

<hi type="bold">the law of commandments contained in--</hi>Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, <reference osisRef="Eph.2.3">Ep 2:3</reference>) (<reference osisRef="Rom.4.15">Ro 4:15</reference>; <reference osisRef="Rom.5.20">5:20</reference>; <reference osisRef="Rom.7.10">7:10</reference>, <reference osisRef="Rom.7.11">11</reference>; <reference osisRef="Rom.8.7">8:7</reference>). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (<reference osisRef="Col.2.14">Col 2:14</reference>), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [Alford].

<hi type="bold">making peace--</hi>primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (<reference osisRef="Eph.2.17">Ep 2:17</reference>).

15. Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Ro 8:7) by His flesh" (compare Ep 2:16; Ro 8:3). the law of commandments contained in-- Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Ep 2:3) (Ro 4:15; 5:20; 7:10, 11; 8:7). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (Col 2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [Alford]. making peace-- primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (Ep 2:17).


16. Translate, "might altogether reconcile them both in one body (the Church, <reference osisRef="Col.3.15">Col 3:15</reference>) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in <reference osisRef="Col.1.20">Col 1:20</reference>, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [Tittmann].

<hi type="bold">slain the enmity--</hi>namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare <reference osisRef="Heb.2.14">He 2:14</reference>).

<hi type="bold">thereby--</hi>Greek, "therein"; "in" or "by the cross," that is, His crucifixion (<reference osisRef="Col.2.15">Col 2:15</reference>).

16. Translate, "might altogether reconcile them both in one body (the Church, Col 3:15) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in Col 1:20, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [Tittmann]. slain the enmity-- namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare He 2:14). thereby-- Greek, "therein"; "in" or "by the cross," that is, His crucifixion (Col 2:15).


17. Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles (<reference osisRef="Luke.24.36">Lu 24:36</reference>; <reference osisRef="John.20.19">Joh 20:19</reference>, 21, 26); and by them to others, through His Spirit present in His Church (<reference osisRef="John.14.18">Joh 14:18</reference>). <reference osisRef="Acts.26.23">Ac 26:23</reference> is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare <reference osisRef="1Pet.3.19">1Pe 3:19</reference>).

<hi type="bold">and to them--</hi>The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So <reference osisRef="Isa.57.19">Is 57:19</reference>.

17. Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles (Lu 24:36; Joh 20:19, 21, 26); and by them to others, through His Spirit present in His Church (Joh 14:18). Ac 26:23 is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare 1Pe 3:19). and to them-- The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So Is 57:19.


18. Translate, "For it is through Him (<reference osisRef="John.14.6">Joh 14:6</reference>; <reference osisRef="Heb.10.19">He 10:19</reference>) that we have our access (<reference osisRef="Eph.3.12">Ep 3:12</reference>; <reference osisRef="Rom.5.2">Ro 5:2</reference>), both of us, in (that is, united in, that is, "by," <reference osisRef="1Cor.12.13">1Co 12:13</reference>, Greek) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church (<reference osisRef="Eph.2.16">Ep 2:16</reference>). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.

18. Translate, "For it is through Him (Joh 14:6; He 10:19) that we have our access (Ep 3:12; Ro 5:2), both of us, in (that is, united in, that is, "by," 1Co 12:13, Greek) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church (Ep 2:16). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.


<hi type="bold">19. Now, therefore--</hi>rather, "So then" [Alford].

<hi type="bold">foreigners--</hi>rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." <reference osisRef="Phil.3.19">Php 3:19</reference>, <reference osisRef="Phil.3.20">20</reference>, "conversation," Greek, "citizenship."

<hi type="bold">but--</hi>The oldest manuscripts add, "are."

<hi type="bold">with the saints--</hi>"the commonwealth of (spiritual) Israel" (<reference osisRef="Eph.2.12">Ep 2:12</reference>).

<hi type="bold">of God--</hi>THE Father; as Jesus Christ appears in <reference osisRef="Eph.2.20">Ep 2:20</reference>, and THE Spirit in <reference osisRef="Eph.2.22">Ep 2:22</reference>.

19. Now, therefore-- rather, "So then" [Alford]. foreigners-- rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." Php 3:19, 20, "conversation," Greek, "citizenship." but-- The oldest manuscripts add, "are." with the saints-- "the commonwealth of (spiritual) Israel" (Ep 2:12). of God-- THE Father; as Jesus Christ appears in Ep 2:20, and THE Spirit in Ep 2:22.


20. Translate as Greek, "Built up upon," &c. (participle; having been built up upon; omit, therefore, "and are"). Compare <reference osisRef="1Cor.3.11">1Co 3:11</reference>, <reference osisRef="1Cor.3.12">12</reference>. The same image in <reference osisRef="Eph.3.18">Ep 3:18</reference>, recurs in his address to the Ephesian elders (<reference osisRef="Acts.20.32">Ac 20:32</reference>), and in his Epistle to Timothy at Ephesus (<reference osisRef="1Tim.3.15">1Ti 3:15</reference>; <reference osisRef="2Tim.2.19">2Ti 2:19</reference>), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism.

<hi type="bold">foundation of the apostles, &c.--</hi>that is, upon their ministry and living example (compare <reference osisRef="Matt.16.18">Mt 16:18</reference>). Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations" (<reference osisRef="Rev.21.14">Re 21:14</reference>). The "prophets" are joined with them closely; for the expression is here not "foundations of the apostles and the prophets," but "foundations of the apostles and prophets." For the doctrine of both was essentially one (<reference osisRef="1Pet.1.10">1Pe 1:10</reference>, <reference osisRef="1Cor.1.11">11</reference>; <reference osisRef="Rev.19.10">Re 19:10</reference>). The apostles take the precedency (<reference osisRef="Luke.10.24">Lu 10:24</reference>). Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. Bengel and Alford refer the meaning solely to these (<reference osisRef="Eph.3.5">Ep 3:5</reference>; <reference osisRef="Eph.4.11">4:11</reference>). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to <reference osisRef="Ps.118.22">Psa 118:22</reference>, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in <reference osisRef="Acts.2.30">Ac 2:30</reference>. Compare also <reference osisRef="Isa.28.16">Is 28:16</reference>; another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob (<reference osisRef="Gen.49.24">Ge 49:24</reference>). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets (<reference osisRef="Acts.26.22">Ac 26:22</reference>; <reference osisRef="Acts.28.23">28:23</reference>). The costly foundation-stones of the temple (<reference osisRef="1Kgs.5.17">1Ki 5:17</reference>) typified the same truth (compare <reference osisRef="Jer.51.26">Jr 51:26</reference>). The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [Zanchius]. As the corner-stone, it is conspicuous, as was Christ (<reference osisRef="1Pet.2.6">1Pe 2:6</reference>), and coming in men's way may be stumbled over, as the Jews did at Christ (<reference osisRef="Matt.21.42">Mt 21:42</reference>; <reference osisRef="1Pet.2.7">1Pe 2:7</reference>).

20. Translate as Greek, "Built up upon," &c. (participle; having been built up upon; omit, therefore, "and are"). Compare 1Co 3:11, 12. The same image in Ep 3:18, recurs in his address to the Ephesian elders (Ac 20:32), and in his Epistle to Timothy at Ephesus (1Ti 3:15; 2Ti 2:19), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism. foundation of the apostles, &c.-- that is, upon their ministry and living example (compare Mt 16:18). Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations" (Re 21:14). The "prophets" are joined with them closely; for the expression is here not "foundations of the apostles and the prophets," but "foundations of the apostles and prophets." For the doctrine of both was essentially one (1Pe 1:10, 11; Re 19:10). The apostles take the precedency (Lu 10:24). Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. Bengel and Alford refer the meaning solely to these (Ep 3:5; 4:11). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to Psa 118:22, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in Ac 2:30. Compare also Is 28:16; another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob (Ge 49:24). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets (Ac 26:22; 28:23). The costly foundation-stones of the temple (1Ki 5:17) typified the same truth (compare Jr 51:26). The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [Zanchius]. As the corner-stone, it is conspicuous, as was Christ (1Pe 2:6), and coming in men's way may be stumbled over, as the Jews did at Christ (Mt 21:42; 1Pe 2:7).


<hi type="bold">21. In whom--</hi>as holding together the whole.

<hi type="bold">fitly framed--</hi>so as exactly to fit together.

<hi type="bold">groweth--</hi>"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare <reference osisRef="1Pet.2.5">1Pe 2:5</reference>; "lively stones ... built up a spiritual house." Compare <reference osisRef="Eph.4.16">Ep 4:16</reference>; <reference osisRef="Zech.6.12">Zec 6:12</reference>, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined.

<hi type="bold">holy--</hi>as being the "habitation of God" (<reference osisRef="Eph.2.22">Ep 2:22</reference>). So "in the Lord" (Christ) answers to "through the Spirit" (<reference osisRef="Eph.2.22">Ep 2:22</reference>; compare <reference osisRef="Eph.3.16">Ep 3:16</reference>, <reference osisRef="Eph.3.17">17</reference>). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [Alford].

21. In whom-- as holding together the whole. fitly framed-- so as exactly to fit together. groweth-- "is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare 1Pe 2:5; "lively stones... built up a spiritual house." Compare Ep 4:16; Zec 6:12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined. holy-- as being the "habitation of God" (Ep 2:22). So "in the Lord" (Christ) answers to "through the Spirit" (Ep 2:22; compare Ep 3:16, 17). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [Alford].


<hi type="bold">22. are builded together--</hi>Translate, "are being builded together."

<hi type="bold">through--</hi>Greek, "in the Spirit." God, by His Spirit in believers, has them for His habitation (<reference osisRef="1Cor.3.16">1Co 3:16</reference>, <reference osisRef="1Cor.3.17">17</reference>; <reference osisRef="1Cor.6.19">6:19</reference>; <reference osisRef="2Cor.6.16">2Co 6:16</reference>). <chapter eID="Eph.2"/>

22. are builded together-- Translate, "are being builded together." through-- Greek, "in the Spirit." God, by His Spirit in believers, has them for His habitation (1Co 3:16, 17; 6:19; 2Co 6:16).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Eph.3.1-Eph.3.21">Ep 3:1-21</reference>. His Apostolic Office to Make Known the Mystery of Christ Revealed by the Spirit: Prayer that by the Same Spirit They May Comprehend the Vast Love of Christ: Doxology Ending This Division of the Epistle.</title>
 As the first chapter treated of THE Father's office; and the second, THE Son's, so this, that of THE Spirit.

<hi type="bold">1. of Jesus Christ--</hi>Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (<reference osisRef="Eph.3.13">Ep 3:13</reference>; <reference osisRef="2Tim.2.10">2Ti 2:10</reference>). He digresses at "For this cause," and does not complete the sentence which he had intended, until <reference osisRef="Eph.3.14">Ep 3:14</reference>, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (<reference osisRef="Eph.2.11-Eph.2.22">Ep 2:11-22</reference>), to be "fellow-heirs" with the Jews (<reference osisRef="Eph.3.6">Ep 3:6</reference>), "I bow my knees to" the Father of our common Saviour (<reference osisRef="Eph.3.14">Ep 3:14</reference>, <reference osisRef="Eph.3.15">15</reference>) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (Ep 3:3-5, 9).

CHAPTER 3 Ep 3:1-21. His Apostolic Office to Make Known the Mystery of Christ Revealed by the Spirit: Prayer that by the Same Spirit They May Comprehend the Vast Love of Christ: Doxology Ending This Division of the Epistle. As the first chapter treated of THE Father's office; and the second, THE Son's, so this, that of THE Spirit. 1. of Jesus Christ-- Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (Ep 3:13; 2Ti 2:10). He digresses at "For this cause," and does not complete the sentence which he had intended, until Ep 3:14, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (Ep 2:11-22), to be "fellow-heirs" with the Jews (Ep 3:6), "I bow my knees to" the Father of our common Saviour (Ep 3:14, 15) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (Ep 3:3-5, 9).


<hi type="bold">2. If--</hi>The Greek does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," &c. "If, as I presume," The indicative in the Greek shows that no doubt is implied: "Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Compare <reference osisRef="Acts.20.17-Acts.20.24">Ac 20:17-24</reference>.

<hi type="bold">the dispensation--</hi>"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.

2. If-- The Greek does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," &c. "If, as I presume," The indicative in the Greek shows that no doubt is implied: "Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Compare Ac 20:17-24. the dispensation-- "The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.


<hi type="bold">3. he made known--</hi>The oldest manuscripts read, "That by revelation was the mystery (namely, of the admission of the Gentiles, <reference osisRef="Eph.3.6">Ep 3:6</reference>; 1:9) made known unto me (<reference osisRef="Gal.1.12">Ga 1:12</reference>)."

<hi type="bold">as I wrote afore--</hi>namely, in this Epistle (<reference osisRef="Eph.1.9">Ep 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>), the words of which he partly repeats.

3. he made known-- The oldest manuscripts read, "That by revelation was the mystery (namely, of the admission of the Gentiles, Ep 3:6; 1:9) made known unto me (Ga 1:12)." as I wrote afore-- namely, in this Epistle (Ep 1:9, 10), the words of which he partly repeats.


<hi type="bold">4. understand my knowledge--</hi>"perceive my understanding" [Alford], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (<reference osisRef="2Tim.3.15">2Ti 3:15</reference>, <reference osisRef="2Tim.3.16">16</reference>). By perceiving his understanding of the mysteries, they, too, will be enabled to understand.

<hi type="bold">the mystery of Christ--</hi>The "mystery" is Christ Himself, once hidden, but now revealed (<reference osisRef="Col.1.27">Col 1:27</reference>).

4. understand my knowledge-- "perceive my understanding" [Alford], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (2Ti 3:15, 16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand. the mystery of Christ-- The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).


<hi type="bold">5. in other ages--</hi>Greek, "generations."

<hi type="bold">not made known--</hi>He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [Bengel]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general.

<hi type="bold">unto the sons of men--</hi>men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare <reference osisRef="Rev.1.10">Re 1:10</reference>), <reference osisRef="Matt.16.17">Mt 16:17</reference>.

<hi type="bold">as--</hi>The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (<reference osisRef="Isa.56.6">Is 56:6</reference>, <reference osisRef="Isa.56.7">7</reference>; <reference osisRef="Isa.49.6">49:6</reference>). But they did not know it with the same explicit distinctness "As" it has been now known (<reference osisRef="Acts.10.19">Ac 10:19</reference>, <reference osisRef="Acts.10.20">20</reference>; <reference osisRef="Acts.11.18-Acts.11.21">11:18-21</reference>). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (<reference osisRef="Ezek.2.3">Eze 2:3</reference>, and elsewhere).

5. in other ages-- Greek, "generations." not made known-- He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [Bengel]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general. unto the sons of men-- men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare Re 1:10), Mt 16:17. as-- The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Is 56:6, 7; 49:6). But they did not know it with the same explicit distinctness "As" it has been now known (Ac 10:19, 20; 11:18-21). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (Eze 2:3, and elsewhere).


6. Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'His') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of God: "of the same body" under the Head, Christ Jesus; and "fellow partakers of the promise" in the communion of THE Holy Spirit (<reference osisRef="Eph.1.13">Ep 1:13</reference>; <reference osisRef="Heb.6.4">He 6:4</reference>). The Trinity is thus alluded to, as often elsewhere in this Epistle (<reference osisRef="Eph.2.19">Ep 2:19</reference>, 20, 22).

6. Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'His') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of God: "of the same body" under the Head, Christ Jesus; and "fellow partakers of the promise" in the communion of THE Holy Spirit (Ep 1:13; He 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle (Ep 2:19, 20, 22).


<hi type="bold">7. Whereof--</hi>"of which" Gospel.

<hi type="bold">according to--</hi>in consequence of, and in accordance with, "the gift of the grace of God."

<hi type="bold">given--</hi>"which (gift of grace) was given to me by (Greek, 'according to,' as in <reference osisRef="Eph.3.20">Ep 3:20</reference>; 1:19: as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."

7. Whereof-- "of which" Gospel. according to-- in consequence of, and in accordance with, "the gift of the grace of God." given-- "which (gift of grace) was given to me by (Greek, 'according to,' as in Ep 3:20; 1:19: as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."


<hi type="bold">8. am--</hi>Not merely was I in times past, but I still am the least worthy of so high an office (compare <reference osisRef="1Tim.1.15">1Ti 1:15</reference>, end).

<hi type="bold">least of all saints--</hi>not merely "of all apostles" (<reference osisRef="1Cor.15.9">1Co 15:9</reference>, <reference osisRef="1Cor.15.10">10</reference>).

<hi type="bold">is--</hi>Greek, "has been given."

<hi type="bold">among--</hi>omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable (<reference osisRef="Job.5.9">Job 5:9</reference>) riches," namely, of Christ's grace (<reference osisRef="Eph.1.7">Ep 1:7</reference>; 2:7). <reference osisRef="Rom.11.33">Ro 11:33</reference>, "unsearchable" as a mine inexhaustible, whose treasures can never be fully explored (<reference osisRef="Eph.3.18">Ep 3:18</reference>, <reference osisRef="Eph.3.19">19</reference>).

8. am-- Not merely was I in times past, but I still am the least worthy of so high an office (compare 1Ti 1:15, end). least of all saints-- not merely "of all apostles" (1Co 15:9, 10). is-- Greek, "has been given." among-- omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable (Job 5:9) riches," namely, of Christ's grace (Ep 1:7; 2:7). Ro 11:33, "unsearchable" as a mine inexhaustible, whose treasures can never be fully explored (Ep 3:18, 19).


<hi type="bold">9. to make all men see--</hi>Greek, "to enlighten all" (<reference osisRef="Eph.1.18">Ep 1:18</reference>; <reference osisRef="Ps.18.28">Psa 18:28</reference>; <reference osisRef="Heb.6.4">He 6:4</reference>). "All" (compare <reference osisRef="Col.1.28">Col 1:28</reference>).

<hi type="bold">fellowship--</hi>The oldest manuscripts read, "economy," or "dispensation" (compare <reference osisRef="Col.1.25">Col 1:25</reference>, <reference osisRef="1Cor.1.26">26</reference>; and see on <reference osisRef="Eph.1.10">Ep 1:10</reference>, above). "To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery." Ellicott explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church.

<hi type="bold">from the beginning of the world--</hi>Greek, "from (the beginning of) the ages." Compare <reference osisRef="Eph.1.4">Ep 1:4</reference>; <reference osisRef="Rom.16.25">Ro 16:25</reference>; <reference osisRef="1Cor.2.7">1Co 2:7</reference>. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings.

<hi type="bold">in God--</hi>"hidden in" His counsels (<reference osisRef="Eph.1.9">Ep 1:9</reference>).

<hi type="bold">created all things by Jesus Christ--</hi>God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [Bengel]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."

9. to make all men see-- Greek, "to enlighten all" (Ep 1:18; Psa 18:28; He 6:4). "All" (compare Col 1:28). fellowship-- The oldest manuscripts read, "economy," or "dispensation" (compare Col 1:25, 26; and see on Ep 1:10, above). "To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery." Ellicott explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church. from the beginning of the world-- Greek, "from (the beginning of) the ages." Compare Ep 1:4; Ro 16:25; 1Co 2:7. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings. in God-- "hidden in" His counsels (Ep 1:9). created all things by Jesus Christ-- God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [Bengel]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."


10. The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.

<hi type="bold">now--</hi>first: opposed to "hidden from the beginning of the world" (<reference osisRef="Eph.3.5">Ep 3:5</reference>).

<hi type="bold">unto the principalities and--</hi>Greek adds "the"

<hi type="bold">powers--</hi>unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>; <reference osisRef="1Pet.1.12">1Pe 1:12</reference>). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare <reference osisRef="Eph.2.2">Ep 2:2</reference> with <reference osisRef="Eph.6.12">Ep 6:12</reference>); "known" to their dismay (<reference osisRef="1Cor.15.24">1Co 15:24</reference>; <reference osisRef="Col.2.15">Col 2:15</reference>).

<hi type="bold">might be known--</hi>Translate, "may be known."

<hi type="bold">by the church--</hi>"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (<reference osisRef="Luke.15.10">Lu 15:10</reference>; <reference osisRef="1Cor.4.9">1Co 4:9</reference>): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (<reference osisRef="Rev.19.10">Re 19:10</reference>).

<hi type="bold">manifold wisdom--</hi>though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (<reference osisRef="Isa.55.8">Is 55:8</reference>, <reference osisRef="Isa.55.9">9</reference>; <reference osisRef="Heb.1.1">He 1:1</reference>). Compare <reference osisRef="1Pet.4.10">1Pe 4:10</reference>, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (<reference osisRef="1Cor.13.12">1Co 13:12</reference>). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.

10. The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden. now-- first: opposed to "hidden from the beginning of the world" (Ep 3:5). unto the principalities and-- Greek adds "the" powers-- unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (1Ti 3:16; 1Pe 1:12). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare Ep 2:2 with Ep 6:12); "known" to their dismay (1Co 15:24; Col 2:15). might be known-- Translate, "may be known." by the church-- "by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (Lu 15:10; 1Co 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Re 19:10). manifold wisdom-- though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (Is 55:8, 9; He 1:1). Compare 1Pe 4:10, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (1Co 13:12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.


<hi type="bold">11. which he purposed--</hi>Greek, "made." Ellicott translates, "wrought."

11. which he purposed-- Greek, "made." Ellicott translates, "wrought."


12. Translate, "our boldness and our access (<reference osisRef="Eph.2.18">Ep 2:18</reference>) in confidence through our faith in Him." Alford quotes as an instance, <reference osisRef="Rom.8.38">Ro 8:38</reference>, &c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.

12. Translate, "our boldness and our access (Ep 2:18) in confidence through our faith in Him." Alford quotes as an instance, Ro 8:38, &c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.


13. "I entreat you not to be dispirited."

<hi type="bold">for you--</hi>in your behalf.

<hi type="bold">which is--</hi>rather, "which are your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [Chrysostom] in preaching the Gospel to the Gentiles. See on <reference osisRef="Eph.3.1">Ep 3:1</reference>, "prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby (<reference osisRef="1Cor.4.10">1Co 4:10</reference>).

13. "I entreat you not to be dispirited." for you-- in your behalf. which is-- rather, "which are your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [Chrysostom] in preaching the Gospel to the Gentiles. See on Ep 3:1, "prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby (1Co 4:10).