Saint Paul's Epistle to the Ephesians: the Greek text

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“Miia

SAINT PAUL’S
EPISTLE TO THE EPHESIANS

SAINT PAUL’S
EPISTLE TO THE EPHESIANS:

THE GREEK TEXT

WITH NOTES AND ADDENDA

BY THE LATE

BROOKE FOSS WESTCOTT, D.D., D.C.L.
LORD BISHOP OF DURHAM

SOMETIME REGIUS PROFESSOR OF DIVINITY
IN THE UNIVERSITY OF CAMBRIDGE

Dondon
MACMILLAN AND CO., Limitep
NEW YORK: THE MACMILLAN COMPANY
1906

[The Right of Translation and Reproduction is reserved.)

N.2 o7S 7b

The materials for this edition of the Epistle to the Ephesians were left by
wy Father in a condition which called for very careful editing. This task I
ntrusted to my friend the Rev. J. M. Schulhof, M.A., of Clare College, Cam-
widge, Fellow of St Augustine’s College, Canterbury, and sometime Scholar of
"rinity College, Cambridge: who has brought to bear on the work not only the
oyal zeal of a very faithful disciple, who for long years has studied my Father's
yritings and, while it was still given, sat at his feet; but also u care and
liscrimination truly worthy of the best Cambridge traditions. To him all
eaders of the book will owe a deep debt of gratitude for the infinite pains that
€ has bestowed on this labour of love.

F. B. WESTCOTT.

PREFACE

A DELAY of four years—which have elapsed since the duty

was committed to me of preparing for the press the late
Bishop Westcott’s work on the Epistle to the Ephesians—may
be thought to demand some explanation.

My original mandate, as given by the Bishop’s Executors,
involved a twofold responsibility,—first that of editing the
Commentary on the Epistle, left in manuscript by Dr Westcott,
and secondly that of constructing, on the basis of such materials
as might be found among his papers, an Introduction, and an
Appendix of Essays and Additional Notes.

The former task appeared to present no other difficulties
than those which attach to the determination, here and there,
of the purport of an unfinished sentence, the treatment of an
occasional lacuna in the notes, and the verification of references.
But it was early interrupted, and for the space of some eighteen
months, by the discovery that the notes on Chapter II were
missing: a circumstance which was variously interpreted ; one
opinion, very confidently expressed, being that for some cause
no notes had ever been written by Dr Westcott on that portion
of the Epistle——in other words, that the expected posthumous
Commentary was after all in no sense complete. I make no
apology for having obstinately resisted an urgent recommenda-
tion, addressed to me at that time, to presume the non-existence
of these notes and publish the Commentary ‘as it was.’

vi

Eventually the missing notes were discovered by the
Reverend Henry Westcott between the pages of a volume
which he had inherited from his father’s library.

Meanwhile the heavier and more delicate task of con-
structing an Introduction, and an Appendix, had been begun
on the lines proposed.

It was attended, however, with unusual difficulties owing to
the unexpected scantiness of the materials actually extant from
the hand of the Bishop. In point of fact those materials consisted
mainly of fragmentary notes and jottings, a few summary
analyses of projected sections or dissertations, lists of occurrences
in the New Testament or elsewhere of words or phrases requiring
investigation, and other brief indications of topics to be discussed.
Accordingly it soon became evident that only a very small
proportion of the language or argument of any such Intro-
duction and supplementary Essays would be of Dr Westcott’s
workmanship. And the immediate question came to be
whether the pen of a disciple might usefully and acceptably
provide the desired Prolegomena and Appendix, incorporating
all that could be found of Dr Westcott’s own conclusions and
hints, but without pretence of offering anything less or more
than a disciple’s elucidation of problems opened, but not
continuously treated or always finally resolved, by the departed
master.

At this point and on the issue thus declared the judgment
of four or five representative exponents of academic opinion in
Cambridge was emphatically adverse to the plan originally
proposed.

That plan was accordingly abandoned.

The book, as now published, may probably be less useful
to the general student than it might otherwise have been ;
Dr Westcott’s unfinished work being, like a classic document,
of a quality to need, and to justify, ancillary interpretation and

vil

focussing. But, if less generally useful, the book, as it stands,
will, we have reason to hope, be specifically more acceptable to
scholars, at any rate in the University which owes so much to
the great teacher, whose ‘vanished hand’ no other can simulate,
even as no pupil, or follower, can re-awaken, however he
may yearn once again to hear, the tones of the ‘voice that
is still.’

It remains to indicate, as briefly as may be, the lines on
which the present volume has been compiled.

In place of the full Introduction originally contemplated,
I have prefixed to the Text and Notes a nominal Introduction,
formally analogous to that which Dr Westcott has given us in
his edition of the Epistle to the Hebrews, but, as regards
matter, essentially, though unequally, defective in every part.

The section on ‘Text’ reproduces, with such modification
as was necessary or appropriate, the statistical matter of the
corresponding section in Hebrews.

Under the section-headings ‘Title and Destination’ and
‘Date and Place of Writing, a- few relevant paragraphs,
from original authorities or from Dr Westcott’s papers, are
printed, and, for the rest, reference is made to Lightfoot’s
‘Colossians’ and ‘ Biblical Essays, Hort’s ‘Prolegomena’ and
Professor T. K. Abbott’s ‘ Introduction.’

For the section on ‘Canonicity and External Evidence’ it
has seemed reasonable, and sufficient, to print in parallel
columns the chief early patristic passages and the portions
of the text of Ephesians, which they appear to presuppose ;
leaving it to the reader to estimate, as he may, in each
instance, the alternative probabilities of purposed citation,
reminiscence or coincidence. For guidance he can always
refer to the published views of the scholars above named
or others.

But in so far as the parallel presentation of the canonical

Vili
and patristic texts may be held to imply the view, that the
Epistle was known to and used by the early Christian witnesses
adduced, the section, thus regarded, has Dr Westcott’s authority:
all the patristic passages given being cited in the footnotes and
appendix to his History of the Canon; of which, therefore,
this section may be accounted an excerpt printed ‘in extenso.’

The Section ‘Internal Evidence of Authorship’ is made up
almost entirely of matter drawn from Dr Hort’s Prolegomena,
and arranged under the subdivisions adopted in the ‘ Abstract
of Lectures on Ephesians’ printed at the end of that volume.

In view of the long and memorable service of collaboration
which has linked together indissolubly the names of Westcott
and of Hort, it will, I hope, be felt to be fitting that where in
this Epistle the one is silent and the other happily has left a
record, already published, of his conclusions, appeal should be
made to the latter to supplement the unfinished work, now
edited, of the former.

With regard to the Section ‘Style and Language’ I regret
that, owing to an error of marking on my part, the fragmentary
notes left by Dr Westcott appear in smaller, instead of in larger,
type than the lexical statistics appended. The oversight, how-
ever, when discovered, did not seem to me of sufficiently grave
importance to demand correction, which would have meant
disturbance of several pages of proof.

The three following Sections on the relation of this Epistle
to the Colossian Letter, to other Pauline documents, and to
certain other, non-Pauline, Apostolic writings respectively, will,
I think, speak for themselves.

The ‘References to the Gospel History’ constituting the
tenth Section are Dr Westcott’s own.

For Section XI, ‘Characteristics’ of the Epistle, I have
ventured to bring together the judgments of four writers, all
sometime (and at the same time) Fellows of Trinity College,

1x
Cambridge, namely, Dr Westcott himself, and his three lifelong
friends, Bishop Lightfoot, Dr Hort, and Dr Llewelyn Davies—
of whom now the last alone survives.

The twelfth and last Section, exhibiting the ‘ Plan of the
Epistle,’ is, again, Dr Westcott’s own, and is printed exactly
as it stands in his manuscript.

The Text of the Epistle is reprinted from the last edition of
Westcott and Hort’s ‘New Testament.’

The few critical notes are gathered mainly from the ‘ Notes
on Select Readings’ in the Appendix to Westcott and Hort’s
Introduction; a small residue being adapted from Dr Sanday’s
Delectus Lectionum in the Clarendon Press Appendices ad
Novum Testamentum, or from Tregelles’s Apparatus Criticus.

One note, partly critical, partly exegetical (on iv. 21), is taken,
at the instance and by the kind cooperation of Dr Murray,
Warden of St Augustine’s College, Canterbury, from the private
correspondence of Dr Westcott with Dr Hort.

After the Greek Text and Notes, and before the Appendix,
I have printed the texts of the Latin Vulgate version of the
Epistle and of two early English versions, namely, those of
Wiclif, as revised by Purvey (c. 1386), and of Tyndale (1525).

The English versions will, I think, be felt to be an appropriate
addition to a volume containing the latest exegetical labours
of a theologian who is also the author of the ‘ History of the
English Bible” Both versions are reprinted from Messrs
Bagster’s English Hexapla, and as regards the earlier I have
ventured, for the sake of brevity, to retain in the title-heading
the inexact description, ‘ Wiclif, 1380, although it is now the
opinion of, I believe, all expert authorities that the version
here given is Purvey’s revision, made in or about 1386 (after
Wiclif’s death), of Wiclif’s own translation of 1380, The tech-
nical inaccuracy is lessened by the fact that in ‘ Ephesians’ the
difference between Wiclif and his reviser amounted to very little.

x

The Appendix is made up of (i) an analytical conspectus of
the theology of the Epistle, (ii) a series of Additional Notes on
particular words or topics, (iii) a Greek Vocabulary of the Epistle.

The title ‘Heads of Doctrine, given to the first of these
divisions, is taken from a Summary, or Table of proposed
Contents, prepared by Dr Westcott for a projected work, which
he eventually abandoned, on ‘Christian Doctrine.’ And nearly
all the subject-headings given are selected from that Summary ,
that is to say, those subjects in the list have been taken, which
admitted of illustration from the Epistle to the Ephesians. But
in the treatment of them no uniform rule has been observed.
In some cases nothing has been set down beyond the mere
words of those verses of the Letter which contain reference to
the subject in hand. In other cases brief comment has been
interposed either by repetition from one or more of the notes
in the text or by citation from one or other of Dr Westcott’s
published works. And in a few cases, when this was suggested
by anything from Dr Westcott’s pen, the occurrence of a term
or topic has been traced through other Pauline Epistles or even
throughout the New Testament.

But for the most part any such treatment of a subject has
been reserved for the Additional Notes.

In these, with the exception of a few sentences from Dr Hort’s
posthumously edited works and a few editorial observations
enclosed in square brackets, nothing has been introduced which
is not either (a) Biblical Text, (8) statistical matter drawn and
digested from Text and Concordance, (y) express quotation
from works actually cited, or used, by Dr Westcott in connexion
with this Epistle, or (8) comment of his own, gathered partly
from extant manuscript material, partly from relevant passages
in his published Commentaries and other writings.

With regard to the several subjects treated the facts are
these. In most cases an Additional Note on the subject was

xl

definitely projected by Dr Westcott. In many cases prospective
reference to the intended Note had been made in the Com-
mentary. More often than not the general outline of the Note
existed in the form of classified groups of instances or brief
summary statements with or without accessory matter. In no
case had it been brought into a form that could be regarded as
final.

It thus became necessary either to leave these collectanea
infertile or to supplement them. In adopting the latter course
I have observed the restrictions stated above. Scriptural and
other testimonies, cited by reference, have been verified and
given in full: outlines left by Dr Westcott have been filled
in and illustrated, where this was practicable, from his own
writings or from sources quoted by him elsewhere.

The few titles not expressly emanating from Dr Westcott
cover topics which he has indicated as calling for separate
treatment. There is therefore no need to specify or defend
them.

For the Vocabulary or Index of Greek Words used in the
Epistle, and also for the short Index of Subjects, I am solely
responsible.

The foregoing explanation may, I am inclined to hope,
suffice to justify the Introduction and the Appendix.

But, if not, it is no great matter. Disapproval signifies
merely that, in the judgment of those who disapprove, the
* Addenda’ would have been better unpublished than thus
arranged, filled in, and edited. It may be so.

After all, it is the Commentary which matters. And in
this none can fail to recognise the unalloyed expression of the
author’s mind and heart; a last, clear word of consolation,
strong and unfaltering, from one who through many years had
ever, in the intervals of official work, turned with loving joy to
the task of the interpretation of this Epistle.

xil

In conclusion I desire to make grateful acknowledgment to
those who in one way or another have helped me to make this
book less imperfect than otherwise it would have been and less
unworthy of him whose name it bears. More particularly I am
indebted to the Rev. Professor T. K. Abbott, Litt.D., of Trinity
College, Dublin, for kind permission to use a note (v. inf. p. 194)
from his Commentary on the Epistle ; to the Rev. J. Llewelyn
Davies, D.D., Vicar of Kirkby Lonsdale, and sometime Fellow
of Trinity College, Cambridge, for a most courteous letter
cordially assenting to the incorporation in this edition of the
Epistle of some paragraphs from his own Introduction ; to the
Rev. J. H. Moulton, Lit.D., late Fellow of King’s College,
Cambridge, and now Tutor of Didsbury College, Manchester,
for assistance in verifying a reference to the works of the late
Dr Dale; to H. M. Chadwick, Esq., M.A., Fellow and Librarian
of Clare College, Cambridge, for facilities, kindly accorded me,
of access to and use of books from the College Library, as well
as for advice regarding early English versions; to the Rev.
J. O. F. Murray, D.D., Warden of St Augustine’s College,
Canterbury, formerly Fellow and Dean of Emmanuel College,
Cambridge, for valuable aid and counsel in several points of
detail; to the Rev. Arthur Westcott, M.A., Rector of Crayke,
for information regarding papers left by the Bishop; to the
Rey. F. B. Westcott, M.A., Head Master of Sherborne School
and Hon. Canon of Salisbury, for his prolonged forbearance and
patience with the slowness of my handiwork ; to my relative,
the Rev. H. Brereton Jones, M.A., Senior Curate of St Giles-in-
the-Fields, for his kindness and extreme care in reading great
part of the proofs ; and, not least, to the officials of the Pitt Press
for the unfailing courtesy with which they have met my requests
and fulfilled their part in the printing of the book.

And last of all there is one to whom my purposed word of
thanks can never now be rendered.

Xl

After long delays, due largely to causes explained above,
though partly to pressure of other work, I had at length, in the
early autumn of last year, fully determined that nothing should
prevent the immediate completion of the book with a view to
its publication at latest by the day of the Feast of St John the
Evangelist. So I proposed. But the Angel of Death forbade.

For in the meantime the gentle hand, which not long since
had copied out for me with a mother’s wonted care two passages
from Ruskin now printed in the Appendix, had ceased to write ;
and the beloved voice, which had so often made kindly enquiry
as to the progress of the work, had been stilled for ever. And
so it befell that other and sadder thoughts and duties intervened,
disabling me from these, and compelling me to relinquish for a
while the task of final revision.

Now that I have been enabled to resume and in a manner
finish this work of editing, I can but trust that, notwithstanding
the many faults by which (as I am deeply conscious) it is
marred, it may yet, by the mercy of God, not wholly fail of
the end to which it has been directed, that of presenting,
clearly and truthfully, the total ascertainable result of Bishop
Westcott’s meditation on ‘the Epistle of Paul the Apostle to
the Ephesians.’

J.M.S,

ASCENSION Day, 1906.

POSTSCRIPT TO PREFACE

TY the foregoing acknowledgments of help received I have
now, on the eve of publication, to add my very sincere

thanks to two eminent Cambridge scholars, who have given me
the benefit of their judgment on certain parts of the section
‘Text, as printed in the proof, of the Introduction; namely,
to the Regius Professor of Divinity, Dr Swete, for a valuable
criticism of my reference to Theodore of Mopsuestia, which I
have amended accordingly; and to Professor Burkitt for a note
which he has most kindly contributed on the lost text of the
Old Syriac and also for information regarding the Sahidic
Version.

One other avowal I would make in anticipation of a com-
parison that may not improbably be instituted.

I have purposely refrained from looking at the Dean of
Westminster’s edition of the Epistle, published since the death
of Bishop Westcott.

J. M.S.
June 1906.

CONTENTS

INTRODUCTION.

De) DCR sce bitte lcbivs death aumslesaxeat aaquies aeusbarmedsaadevaaaebesed
Il. Title and Destination ....ecccccccccccccsececaccseesecseeeees
Ill. Date and Place of Writing ...cccccccccccccccceesessecnseees

IV. Canonicity and External Evidence of Authorship
V. Internal Evidence of Authorship .o.cccccccccccscsenseees
VIL Style and Language.....cccccccceccovscscccescenscssecsesseees
VII. Relation to the Colossian Eptstlé......ccscccscccsccueseoees
VIII. Relation to other Pauline Documents .......c..cc.ceee
IX. Relation to other Apostolic Writings .....c.ccccceseeee
X. Historic References to the Gospel ...csiscessccsecssceeees
KD CHAPOC Er IEICS sis nceaaies cnnucousslonaeaininianda seigcdéauide wawcdeaae
XID. Plan of the Epistle ........cccsccesscscsnssenssececsescasevesoes

TEXT AND NOTES.

CHAP: FTIR eoieen rea datia Vausaatanwaubeas de ens basses mated Gre teucladetine
The words ev -EQEG@ .ccseeccsessesseceecneceertneneetneeeenses

CHAP 1. HGS, 22) cine ves spansan sanneneatha sa cmerteresbeianenenterass
CHAPS TBA neces torsussadsusabsentucied Chas tsaeu haacarosncaueaecatmneveaekis

CHap. iv. I—24
On the reading of iv. 21

CHAP. iV. 25—Vi Q cceeesecceneneensereerecescenseenentersseseneceeenees
On the readings of V. 14, V. 30 GNE V. 31 cssseeesenes

CHAP. Vi. L024 ..cseeesccensececnneesecceeteenansereeeessaaeanonenenenes
Eprstuta aD Epuesios Latins INTERPRETE HIERONYMO ...

Wicurr’s (REVISED BY Purvey) aND Tynpauy’s ENGLISH
VERSIONS OF THE EPISTIE .........0ccscccsecsescerersoeeeeseeers

XXV
xxxiii
Xxxvii
xlii
xlvii
liv

lxi
Lsiii
lxvii

105

114

Heaps or Doctrine IN THE EPISTLE

VOCABULARY OF THE EPISTLE

INDEX OF SUBJECTS

Xvi

APPENDIX.

AppitionaL Nores.
On the eapression Th eroupGVid .....sssecccersescecereeeeeees
"Evépyera and évepyetv in the Nv. wscsescescereeeeeeeneee
Wisdom and Revelation ...cccccccsceccccccsccscrscaeeseetennes
Intellectual claims and gifts of the Gospel ........+066
The Sacrament of Batts .....ccccccccsenvenersereeaeceees
On Sin in the Pauline Epistles ........ccccccececreeeeeees
The: FA Of MON swavseseseasavessniaaainas sie tesgelcgeot io usayeoyit
The Kingdom of God—Kingdom of Christ. ........
The Christian Society and the Apostolic Ministry ...
‘The Church’ in the Epistle to the Ephesians ......
Use of the word dmoxaduys in the N.T. .....cccesceues
On the use of the term pvornpiov in the N.T. ......
On the phrases ev Xpiotd, ev Xpiote "Inoov kr.d. ...
The CXPTession TH TAVTA ..2...cceccsecnccnsceccesescaneeecenes
‘H d0fa in the Epistle to the Ephesians ............066
Words in the N.T. denoting resurrection .........00
On the meaning Of KuBeta .... cccccccscerscnccsceneescorenees
Spiritual POWELS ..cccccccccsvcceveccsvccnecesecsscasceseeeeeses
Use of xara c. ace. in the Epistle ...cccccecccecccceseseee
The phrase vy capKi .iccecccssssececcsseesscecnseeeserseseeens
Prophets of the New Covenant ......cccecccseseceseseenes
Ruskin on Eph. iv. 17 and on Conflict with Evil ......
The world, the flesh and the devil ......cccccccceccevecees
Use of the Old Testament in the Epistle...........00+

dete eee eneerencraeronrensceees

oo eee ee ee eee cee eer ry

INTRODUCTION TO THE EPISTLE

Ww. EPH. b

I. TEXT.

THE Epistle is contained in whole or in part in the following

sources:

1. Greex MSS.

(i) Primary uncials:

Cod. Sin., saec. rv. Complete.

Cod. Alex., saec. v. Complete.

Cod. Vatic., saec. Iv. Complete.

Cod. Ephraemi, saec. v. Contains ii. 18—iv. 17.

Cod. Claromontanus, saec, vi. Complete. (Graeco-
Latin.)

Cod. Sangermanensis, saec. 1x. A transcript of D,.]
Cod. Augiensis, saec. 1x. A transcript of G;.]

Cod. Boernerianus, saec. 1x. Complete. (Graeco-
Latin.)

(ii) Secondary uncials :

K,,

Cod. Mosquensis, saec. 1x. Complete.

Cod. Angelicus, saec. 1x. Complete.

Cod. Porphyrianus, saec. 1x. Complete.

Cod. Mosquensis, saec. vi. Contains Eph. iv. r—18.
Cod. Athous Laurae, saec. vi1l.—1x. Complete.
these must be added the Damascus Palimpsest of

Eph. iv. 21 dd7jGea—v. 4, described by Von Soden,

Schr. d. N.T. t. 244.]
b2

= TEXT,

The following unique readings of the chief MSS. illustrate their
character.
Unique readings :
(a) Of ®.
i. 18 rhs KAnpovoplas ris So€ns.
ii, 1 1. dpaprias éavtav.
4 om. év.
7 Oeov yap éopev.
v. 7 To Ppovnpa +. Kupiov,

(b) Of A.

i 10 Kara THY olKovopiay.
vi. 23 x. €Aeos.

(c) Of B.

i, 13 é€opayicOn.

21 éfovoias x. apis.
ii, 1k. 7. €mtOupiacs vpar.

5 7. mapantapaow+kal rais émOupiats.
Vv. 17 T. kupiov + pov.

(d) Of D.
i. 6 dons praef. rijs.
16 matvoopat.
ii. 15 xarapricas.
iii, 12 ev TG eAevOepwdjvar.
(iii) Cursives :

Some four hundred [Von Soden, Schr. d. W.7. 1. 102 ff.] are
known more or less completely, including 17 (Cod. Colb.,
saec. XI.,= 33 Gosp.), 37 (Cod. Leicestr., saec. xiv.,=69
Gosp.), 47 (Cod. Bodl., saec. x1), 67** (saec. x1.).

2. VERSIONS.
i. Latin:
The Epistle is preserved in two Latin texts.
(a) Old Latin.

d,, lat.’ of Cod. Claromontanus, saec. VI. Complete.

Ys, lat.’ of Cod. Boernerianus, saec. 1x. Complete.

. Which have ‘a genuine Old Latin out into verbal conformity with the
Text’ as basis, ‘but altered through- Greek text.’ Hort, Intr. p. 82.

TEXT. xxi

r, Fragm. Freisingensia, saec. v. vel vi. Contain i.
I—13, i. 16—1ii. 3, ii. 516, vi. 24.
m, ‘Speculum’ pseudo-Augustini, saec. 1x. Contains
excerpts.
(0) The Vulgate.
[v. inf. pp. 103 ff.]

li. Syriac:
(a) The Peshito.
(6) The Harclean (Philoxenian) Syriac.

[‘A Version which if it survived would be among our most valuable
authorities is the Old Syriac.. For the Old Syriac text of the Pauline
Epistles our chief extant authority is the running Commentary of S.
Ephraim, preserved only in an Armenian translation: a Latin translation
of this Armenian was issued by the Mechitarists in 1893. In using this text
for critical purposes allowance must always be made for the influence of the
Armenian Vulgate upon the Armenian translator of S. Ephraim!’ F.¢. B.]

ili. Egyptian:
(a) Memphitic or Bohairic.
Complete.
(0) Thebaic or Sahidic.
Complete save for minor lacunae in c. vi.
(c) Bashmuric.

The Epistle is found in the later versions, Armenian, Ethiopic,
and (with lacunae v. 11—16, v. 30—vi. 8) Gothic.

3. Parristic COMMENTARIES AND QUOTATIONS.

Ante-Nicene Commentaries.

‘A small portion of Origen’s Commentaries is virtually all that remains
to us of the continuous commentaries on the New Testament belonging to
this period; they include—many verses of—Hphesians.” (Westcott and
Hort, Introduction, p. 88.)

1 [For this note on the lost text of | who adds: ‘Ephesians will be found in
the Old Syriac Version Iam indebted the Armenian edition of 8S. Ephraim’s
to the kindness of Professor Burkitt, Works, vol. 1. pp. 138—153.’ J.m.8.]

xxii

Post-Nicene Commentaries and continuous series of homilies written
before the middle of the fifth century :—

TEXT.

‘Theodore of Mopsuestia’—‘in a Latin translation.’

‘Chrysostom’s Homilies.’

‘Theodoret’ :—founded on Theodore and Chrysostom.

‘Cyril of Alexandria’ :—fragments.
‘Fragments by other writers’—in Catenae.

Account is also taken of Quotations made by Marcion (as reported by
Tertullian or Epiphanius); Irenaeus, Hippolytus, Clement of Alexandria,
and Origen; Tertullian, Cyprian and Novatian; Peter of Alexandria,
Methodius, and Eusebius; Lucifer, Hilary, and Victorinus Afer.

[The Latin version of the Epistle incorporated in the Latin translation
of the Commentary of Theodore of Mopsuestia contains many ‘ante-
Hieronymian renderings’ (Swete, Theodore of Mopsuestia on the Minor
Epistles of St Paul, vol. 1. Intr. p. xliv), and is illustrated by the following

(id. 2b.)

‘Old Latin renderings’ collected by Dr Swete.

i.

ii.

4 coram eo.
13 audientes.
15 propter hoe.

18 inluminatos habere oculos.

19 fortitudinis.

3 voluntates ra OeAnuara.

4 multam.

12 abalienati.
peregrini.

20 existente dyvros.

iii. 3, 9 mysterium.

iv.

oy

16 confortari.
19 cognoscere.
2 sustinentes,
14 remedium.,
16 partis.

19 et avaritiae.

22 concupiscentiam.

25 alterutrum.
5 fornicarius.
4 nutrite.

9 haec eadem facite ad eos.

12 principatus.

16 super omnibus = ém! maou.

ignita.

To these may be added

iii. 18 profundum et altitudo.

iv. 16 incrementum,

Vulg. in conspectu eius.

cum audissetis.
propterea.
inluminatos oculos.
virtutis.
voluntatem.
nimiam.

alienati.

hospites.
sacramentum.
corroborari.

scire.
subportantes,
circumventionem.
membri.

in avaritia.
desideria,
invicem.
fornicator.
educate.

eadem facite illis.
principes.

in omnibus =ey z.
ignea.

sublimitas et profundum.

augmentum. |

TITLE AND DESTINATION. xxiii

Il. TITLE AND DESTINATION.

[On the subject of the Title and Destination of the Epistle reference
may be made to: Additional Note on i. 1. The words év Edéoe (inf.
p. 19); Lightfoot, Biblical Essays; Hort, Prolegomena to St Paul’s
Epistles to the Romans and the Ephesians (pp. 75—98); T. K. Abbott,
Introduction to the Epistle to the Ephesians, § 1, pp. i—ix (in Inter-
national Critical Commentary); Lightfoot, Destination of the Epistle to
the Ephesians in Biblical Essays, pp. 377 sq.].

Origen (f A.D. 253):

"Ent pdvav "Egdeciwy edpoper xelwevov Td Tois dylots Tois oft Kat Cyrodper,
ei py mapéAket mpookeipevov 76 Tois dyios Tots ovat, Ti SUvarat onpaivew: spa
oty ef py Bomep ev 7H "ESSS@ bvopa hnow éavTg 6 xpnuaticwvy Macei Td ar,
ovras of peréxovres Tot dyrcs yiyvovrat dvres, kadovpevor olovel ek Tou pi) elvat
els 70 eivarr &£edéEato yap 6 beds ro py Svra, dyoly 6 a’ra Haidos, va ré dvra
Karapynon K.T.A.

Should the position of ro be altered—mpock. rois dyiois ro Trois tou?
At all events Origen’s reasoning seems to be ‘unless rots oda« attached
to rois dyios is redundant or superfluous.” (Lightfoot, Biblical Essays,
p. 378 n.)

‘Origen could not possibly have said that this statement is
made of the Ephesians alone, if he had read the words as they stand
in the common texts. In this case he would have found several
parallels in the Epistles of St Paul. Cf. Rom. i. 7, 1 Cor. i. 2,
2 Cor. i. 1, Phil. i. 1.’ (Lightfoot, B. £., p. 378.)

Basil, contr. Hunom. ii. 19 (ed. Gam. i. p. 254):

adda kai trois “Edecios emiaté\dov ds yrycios jvopévois TH ovTe dv
emtyvadcews, Bvtas avrous idiaévrws dvdpacer, elmwy- rois dyiows Tois over Kal
migtois €v XptotG “Inood. ovrw yap kal of mpd judy wapadedoxagt, Kal Tpeis
év Trois maXatois Tey dvrvypaev evpnkaper.

Tertullian, adv. Mare. v. 11 (A.D. 207):

‘Praetereo hic et de alia epistola, quam nos ad Ephesios praescriptam
habemus, haeretici vero ad Laodicenos.’

ib. v. 17: ‘Ecclesiae quidem veritate epistulam istam ad Ephesios
habemus emissam, non ad Laodicenos, sed Marcion ei titulum aliquando
interpolare gestiit, quasi et in isto diligentissimus explorator. Nihil autem
de titulis interest, cum ad omnes apostolus scripsit, dum ad quosdam.’

Epiphan. (Haeres. xlix.) :
ov yap Coke TH édeewvordr@ Mapkiov. dw6 tis mpos "Edecious tradvrny thy
paprupiav Aéyew, GAG Tis mpds Aaodicéas, THs pr ovons ev TO drocrodg.

xxiv TITLE AND DESTINATION,

‘Of all St Paul’s letters it is the most general, the least personal.
In this respect it more nearly resembles the Epistle to the Romans

than any other.’ (Lightf. B. Z. p. 388.)

‘Scribit Ephesiis hanc epistulam beatus Paulus eo modo quo et Romanis
dudum scripserat quos necdum ante viderat.’ (Theod. Mops. Argum. ad
Eph. i. p. 112, ed. Swete.)

‘Yet though this Epistle so little fulfils our expectation of what
St Paul would have written to his converts, it is beyond a question
that the early Church universally regarded it as an Epistle to the
Ephesians. It is distinctly referred to as such by the writer of the
Muratorian Canon, by Irenaeus, by Tertullian, by Clement of
Alexandria, even by Origen himself, in whose text, as we have
seen, there was no direct mention of Ephesus.’

‘Murat. Canon, p. 148 (ed. Credner); Iren. Haeres. i. 3, i. 4, pp. 14, 16,
i 8. 4, p. 40, v. 2. 36, p. 294 (ed. Stieren); Tert. adv. Mare. v. 17, de
Praescr. 36, de monogam. 5; Clem. Alex. Strom. iv. 65, p. 592, Paedag. i.
18, p. 108 (ed. Potter); Orig. ¢. Ceds. iti. 28 (xviii, p. 273, ed. Lomm.).’
(Id. 7b.)

Ill. DATE AND PLACE OF WRITING.

[For discussion see Lightfoot, Philippians, Introd. pp. 29—45. ‘Order
of the Epistles of the Captivity’; Hort, Prolegomena, pp. 99—110; T. K.
Abbott, Introduction to the Epistle to the Ephesians (International Critical
Commentary), § 6, pp. xxix—xxxi.]

Tue HistoricaL SITUATION IMPLIED BY THE LANGUAGE OF THE
EpPistLe TO THE EPHESIANS.

There is in the Epistle no charge to spread, no sign of anxiety
for spreading the message of the Gospel.

That message, it is felt here as in the First Epistle of St John,
will vindicate itself.

Again there is no sign of persecution of Christians by the Roman
power. St Paul’s ‘bonds’ were due to Jewish hostility evoked by
his activity on behalf of Gentiles (éyd IataAos 6 déopu0s Tod ypiotod
*Inoot imp ipdv trav eOvay, iii, 1). His afflictions (iii. 13) were all
connected with his preaching to the Gentiles.

In this respect the Epistle presents a contrast to the situation
implied in the First Epistle of St Peter.

CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP. xxv

IV. CANONICITY AND EXTERNAL EVIDENCE
OF AUTHORSHIP.

(Westcott, Canon of the New Testament, ath edn., pp. 48, 91, 199, 225,

280, 292, 296, 305f,, 308, 335, 585.)
Clemens Romanus.

C. 36. AvedyOnoav judy of 6p Gar-
pol rhs Kapdias.

C. 38. Swfécbw...judv Gdrov rd
copa ev Xp. “Inaov, «ait vro-
taccéoOw eExacros rG mANciov
avrod. °

ib. ev épyots dyadois.

a

C. 46. 4h otxt va Oedy Fxopev
kai €va Xpiordv kal év mvedpa tis

4 as. Ny, 24> Co Aa ‘ ,
Xapcros 76 exxvOev e—’ jpas; kai pia
kAjjous év Xpiora ;

Cc. 64. 6 mavtenomrns Oeds x.
Seorérns T. rvevparev x. kvptos méons

,

gapkos, 6 éxdeEduevos Tov Kvpiov
2 ~ x c - > Lee E.
Inoouv Xpiorov xk. yas Sv avrov eis

.
Aaov meptovarop.

Ephesians.

i, 18. mwehorispévous tr. dpad-
pots ris kapdlas [vor].

v.21, Umoracaopevoe adAAnAots
év PdB@ Xpiorod.

iv. 3f. omovddCovres rypeiv rHv
évornra Tou mvevparos...év TSpa K. EV
mvedpa.

ii. 10. émiégpyots dyaois.

iv. 4. év copa «x. év mvedpa,
wads [kat] exdnOnre ev pra édmids

a lol a.

THS KAnoEws Via: els KUpLos, pia

- CJ t ia ‘
miotts, ev Bantiopa: ets Oeds K.T.A.

i. 3, 4. 6 Oeds x. matyp Tt. Kupiov
Pee eee ie ae
par “Incov Xpiorov, 6 evAoynoas
Huds év macy cvdoyla mvevpariny ey Tr.
‘ eed - eye
e€moupaviots ev Xpiat@, kabos éEedé-

a lol = a”
Earo Has év avr@...eivat nas dyious
kK. dpdpous...mpoopicas pas eis vio-
Oeciay dv "Incod Xp. eis avrov.

Ignatius, ad Ephesios.

The ‘opening address contains several obvious reminiscences of Eph. i.
3f” (Lightfoot, Apostolic Fathers, Pt. 1. p. 22 note.)

ty evroynpevyn év peyéet Oeov
matpos wAnp@pmate TH Tpowpic-
pévy mpd aidvey eivat dia mwavros
eis d0av mapapovoy arperrov, jve-
pévy Kal éxNeeypevy ev mabe ddn-
Owe év Oernpare tov warpos kai
Ingot Xprorod rot Oeov Hypo,
TH exkAnoig Th dgtopakapiore TH oven

Eph. i. 3f. 6 Oeds kai warnp...
= © 3 caer ' «8
tot x. n. “IL Xp. 0 evAoyyoas nas
év man evdoyig...cabds é£ehé£aro
..1pd KataBodfs Kogpov, eivas
nas ...duapous... mpoopicas nyas
...kaTa thy evdoxiay Tov OeAnparos
avrov...d:a Tod aiparos avrod...

’ ‘ % \
mpooptabévres xara thy Bovdry

xxvi CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP.

Ignatius, ad Ephesios.

év "Edéog [ris Actas], mheiora ev “I.
Xp. kai €v dudpeo xapa xaipe.

‘The direct mention of the Epistle
to the Ephesians, which is supposed
to occur at a later point in this
letter (§ 12 THavAov...6s év maon
émorokH pyypovever vpov) is ex-
tremely doubtful ;—but the ac-
quaintance of Ignatius with that
Epistle appears from other passages
besides this exordium.’

Ci, pepnrat dvres Geod.

‘The expression is borrowed from
St Paul, Eph. v. 1, thus exhibiting
another coincidence with this same
Epistle’ (Lightfoot, 7b. p. 29.)

A a 4 et eee as
c. lv. péedn ovTas TOU VLOU AUTOUV.

c. Vili, My odv Tus vpas éEama-

' 9 ag 23 fi i
TaTw, @omep ovde eLararaobe, ddot
dvres Oeov...6Tay yap pnOepia éeme-
Oupia evnperora év vpiv 7 Suvapéevn
<6 , my A sd ~
vpas Bacavica, dpa kara Gedy Cire.

G. ix. as dures AOor vaod- mpon-
Totpacpevor eis oixodopny Oeov
wat pos, dvapepopevot cis ra VY Oia
THs eNXavijs “Incod Xpiotov, sos
€oTiv otavpds, cxowig xpapevor
TO wWvevpat.T@ aylo: 7 de miotis
tpay dvaywyevs vyar, } dé dydan
60s 7 dvadépovaa eis Oedv.

‘The metaphor (Aidor vaod), and
in part even its language, is sug-
gested by Eph. ii. 2o—22; ef. 1 Pet.
ii. 5. (Lightfoot, ad loc.)

‘The metaphor [ynyavijs.. .oxowle
- dvayoyels...«.7..] is extravagant
but not otherwise ill-conceived. The
framework, or crane, is the Cross of
Christ, the connecting instrument,
the rope, is the Holy Spirit; the

Ephesians.

a a SY 2
Tov OeAnparos avrov...eis TO eivat
orn 36 a
npas eis Eravov Oofns avrov.

fr , -

(Cf. iii, 21. xara mpddeow Trav

aiavev.)

Eph. v. 1. yiveoOe ody ptnrat rob
Oeod.

?Eph. v. 30.

ee
odparos avrov.

Ore pédn eopev Tov

Eph. iv. 22 ff. dwo0éoOat vpas...
T. wadaiv avOpwrov Tr. pPbeipsuevoy
kara Tas emtOupias ths drarns,
dvaveotoba: S€ T@ mvevpare Tov vods
dpav Kal évdvcacOa Tov Katvov avOpo-
mov Tov Kata Oedv kticOevta K.T.A....
and 7b. v. 6, wndels vpas dwarate
KT,

Eph. ii. 20ff. érotcodopundévres
émir@ Oeuedig r. droarddev k. mpo-
ytav, dvros akpoywraiov avrov Xp.
"L, év 6 waca oikodopy ovvappodoyou-
pévn av£er eis vady aytov ev Kupia, év
@ kal tpeis cuvorxodopeiode eis
katouxkntyptoy tT. Oeod év mvev-
pat.

Cf. 7b. v. 10. avrod ydp éopev
moinua, xticOevtes ev Xp. “I. émi
epyas dyabois ois mponroipacey 6
Geds iva ev avrois mepurarnowper, and
v. 16, «. dmoxarahddén év évi codpare
TS Oe@ Sta Tod Gravpod: also v.
18, ore ot avrov éxopev Thy mr pooa-
yoyny...év évi mvevpare mpos Toy

Tar épa.
ty.

In iii. 12, €v 6 €xopev r. rappnoiay

'

CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP. xxvii

Ignatius, ad Ephesios.

motive power, which acts and keeps
the machinery in motion, is faith ;
the path (conceived here apparently
as an inclined plane) up which the
spiritual stones are raised that they
may be fitted into the building, is
love’ (id. inf. on dvaywyevs ‘a lifting-
engine’).

c. xii, TlavAov ouppdaorar tod
Hytacpevou, Tou pepaprupnpevov, a&to-
pakapiorov, ov yévorrd pot imo Ta
txun evpeOjvar, Grav Oeod émirdya-
ds ev maon emioroAR pynpovevder Umar
év Xptor@ “Inood.

‘ie. fellow-recipients, fellow-stu-
dents, of the mysteries, with Paul’!

c. xvii. wa mvéy TH éxkAnoia ad-
Oapciav.
CG. xviii. 6 yap Oeds jyav’l. 6 xp.

éxvopopyOn timo Mapias car’ olxovo-
piav ék omépparos pev Aavetd, mvev-
patos 8é ayiov.

‘The word oixovouia came to be
applied more especially to the In-
carnation (as here and below, § 20,
Hs npEdpnv oixovopmias x.r.A.) because
this was par excellence the system
or plan which God had ordained for
the government of His household
and the dispensation of His stores.’
(Lightfoot, ad loc.)

Ephesians.

kK. Tpocayayhy ev memoibnoe Oia
Tis miotews avrov, freedom of ac-
cess (St Paul says) is ours through
our faith in Christ :—in v. 2 rept
mareire é€v dyann [he bids the
‘Hphesians’] walk in love; and in
Vi. 23 eipnyn 1. ddeAdois x. dyarn
pera wiotews faith is the condition
of appropriating peace and love.

This was signally true of the
Ephesians, among whom St Paul
resided for an exceptionally long
time (Acts xix. Io sq., xx. 31), with
whom he was on terms of the most
affectionate intimacy,—and who were
the chief, though probably not the
sole, recipients of the most profound
of all his epistles. The propriety of
the language here is still further
enhanced by the fact that St Paul,
in the Epistle to the Ephesians
more especially dwells on the Gospel
dispensation as pvornptoyr (i. 9, iii. 3,
4, 9, V. 32, Vi. 19). Elsewhere (Phil.
iv. 12) he speaks of himself as peyun-
pévos (Lightfoot, ad loc.).

Eph. vi. 24. évdgddapoia. But
ddéapcia occurs also in Rom. ii. 7 ;
1 Cor. xv. 42, 50, 53, 54; 2 Tim. i.
10, Tit. ii. 7.

Eph. i. Io.
, n lod > ,
TAnp@paros THY Kaipay, dvaxepadaia-
ae Bee tae on aie
cacba Ta mdvta ev TH xpiore [V¥.
note ad loc. ].

eis oikovopiay Tov

‘The first step towards this special
appropriation of ofxovozia to the
Incarnation is found in St Paul:
eg. Eph. i. 10 eis otkovopiav x.7.d.’
(Lightfoot, Apostolic Fathers, 11. ii.

Pp. 75-)

xxviii CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP.

Ignatius, ad Ephesios.

c. xix. «ai €dabev tov dpxovra
Tov alavos rovrov 7 mapberia
Mapias kat 6 Toxerds aris, opoiws
kai o Oavaros rou xKupiov' Tpia pu-
oTipta Kpavyjs, driwa év youyig
Geod émpdyOn. mas ovv epavepodn
Tois al@au;

‘Here xpavy7 is the correlative to
jovxia, as revelation is to mystery.
“These mysteries” Ignatius would
say “were preordained and prepared.
in silence by God, that they might
be proclaimed aloud to a startled
world.” It is an exaggerated ex-
pression of the truth stated in Rom.
xvi. 25 ro kypvypa “Inoot Xpiorod
kara drokddupiv puotypiov xpovors
aiwviots weotynpevov, havepa-
Oévros dé viv.... Tois aiaow—‘to the
ages,’ past and future, which are
here personified. It seems probable
that in St Paul’s expression, pvory-
ploy amokexpuppévoy aro Tav uidvey
(Eph. iii. 9, Col. i. 26), the prepo-
sition should be taken as temporal
(see the note on the latter passage);
but Ignatius may have understood
it otherwise.’ (Lightfoot.)

C. XX. els roy kaivov dvOpwamor
"Inoovv Xpiordv, ev tH avrod mioret
kal é€v tH avrovd dydmp. ‘The xaos
dvOparos of Ignatius is equivalent
to the gcxatos ’Addu, the dedrepos
dvOpamos of St Paul (1 Cor. xvi. 45,
47). The Apostle himself seems to
use 6 xawds avOpwros ina different
sense, Eph. iv. 24. (But see note
there.)

Ignat. ad Polycarpum, § 5, éyanav
Tas oupBiovs, ws 6 KUpLOS THY eK-
kAnoiav ‘a reminiscence of Eph.
v. 29.’ (Lightfoot.)

Ephesians.

Eph. iii. 9. rot pvornpiov rot
dmokekpuppevou amo TaY aidvey
> ‘A ~ oe col ~ .
év TO OcQ...iva yvopia Oy viv Tais
a a . A , 2
apxais x. tais éEovalats év Trois
émovpaviots.

Col. i. 26. ro pvatHptov ro dmo-
KEKPUPLPEVvOY amd TOY ai@yvav kal
y ® fol lod cy x > ,
and Tay yevear, vuv b€ epavepwodn
tois ayiows avrod.

Eph. iv. 24. «. evddcacOa roy
A ” * A x
kaivov avOpe@mov tov xara Oedv

kriaOévra ev dixatoovvy x. dovornTe Tr.
dAneias [v. note ad loc.}.

Hph. v. 29. xa@ds kal 6 ypio-
TOs THY exkAnolay,

(Cf. v. 25. dyarare ras ‘yuvaixas,
kadds Kal 6 ypiotés pydmnoev thy
exkAnoiav. |

CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP. xxix

Polycarp.

C. i eciddres Ore yxdpiri éore ce-
cwopévor, ov €€ Epyav, dda Gedy-
par. Oeod dia "Incod Xpicrod.

c. xii. modo, ut his scripturis
dictum est, irascimini et nolite
peccare et sol non occidat super
tracundiam. vestram.

(‘The Two Ways.’)
Adayy 7. drooro\wv.

iv. 10, 11. ov« émirages Sovdo
cov 4} madiokn, Tois él +r. adrov
Geov edmifovow, év mikpia gov...
th ce setae antes : i
vpeis S€ of SovAOL UoTaynoeabe
Tois kupiots Upay as Time Oeod év
‘J i < ,
aicxvyn kai PoBa.

Barnabas.

xix. @. 7. vUmoraynon Kupios as
hos Dea te che + 668 .

mo Ocov év aicxivy kai PoBo. ov

er ' « , >
pi) émird&ns SovA@ cov 7 raidiony év
muxpia, Tois emt Tov avrov Oedv éAri-
Covow.

Hermae Pastor.

Mand. iii. § 1. ’AAn@etav dyara,
kai maga d\nOeta ex TOU oTOpaTés
gov ékxmopevécbm...d7t 6 KuUptos
2 x > .Y aa x IANS
addnOives ev mavti pnuatt Kai ovdéy
map adt@ Wetdos....

ib. § 4. Bee ydp ce ds Oeod
SotAov év ad. mopeverOar... wn dé

AvUany enayew TE Tvevpate TO
cepv@ kat ddnOeci.

(Cf. x. § 2. 9 Avan...éxrpiBer To
mvedpa TO aytor.)

Sim. ix. c. 13. ovrw Kai of miorev-
gaytes TO Kupi did TOU viod avrod...
Zoovra eis Ev mvedpa, eis Ev OOpa,
kal pia xpéa r. ipatiopay avrav....

ib. c. 17. AaBovres obv Tiv opa-
yida piay ppdrmow ~oxov kai eva
voov, kai pia miotis avrav éyévero
kal pia dydrn.

(Of. inf. év mvetpa k. €v odpa x.
év evdupa.)

Ephesians.

ii. 8. rH yap xapiti éore ceowope-
vo. dua miorews’ Kat Touro ovK €&
dpayv, Oeot To Sapov’ ovK e& Epyar,
ta py Tis Kavynonrat.

iv. 26. dpyiteoOe x. jut) duapravere
(Ps. iv. 5)" 6 qAtos py emidvero emi
Tapupytope@ vuav.

Ephesians.

vi. 5, 9. Of SotAoL, Vrakovere
Tols Kara capka kupiots pera PdBov
kal tpopov év amdrnre tT. Kapdias
UPGY ws TE XpLOTS...68 TE Kvpio kat
ovk dvOparors,...Kai of kiptoe ra avra
moteite mpos avtous, duiévres THY dret-
Ajv, eiddTes Gre Kal avtav Kal Upav 6
KUptos eo ev ovpavois.

Ephesians.

iv. 25. Awd drodépevos 7d Wevdos
Aadeire GArOecav Exaoros pera Tod
mAnatov avrod....

ib. 29. mas Aoyos campos éx Tod
ordparos vpav py exmopevécba.

ib. 30. x. pt) Avmeire TO TvEetpa
To dyov tov Oeov (whereas in Is.
lxiii. 10 it is tapaévvay ro mvevpa Td
aytov avrod).

ib. 3—6. dvexopevot GdAjAov év
dydmn, crovdd¢ovres Tnpew 7. évétnta
Tou mvevpatos ev Te ouvddopm Tijs
elpnuns’ €v cpa kal év wvedpa...cis
kvpios, pia miotis, é€v Banticpa.

xxx CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP.

Epist. ad Diognetum.

c. ti. “Aye 39 kabdpas ceavroy dd
mdvrav TOV MpoKkaTexXovT@Yv Tov
Tiv didvoray Aoywopav kal THY ama-
récav oe ovvibeay dmockevacd-
pevos, Kai yevopevos aomep €& apxis
Kavos avOpwros, ws av Kal Aoyou
Kawov...dKpoaTns éropevos, te K.T.A.

Theophilus Antiochenus, ad
Autolycum.
ii. p. 102. dpa 8€ kat émt mretova
t > Uh 4 _ % 3.
Xpovoy, 7Bovdero amAovy kal dképatov
Siapeiva roy GvOpwmov ynmatovra:
ToUTe yap doLov earl, ov povoy mapa
ee a >
6eG, GAAG Kat Tapa avOperoas, TO ev
amAorntt kat dkakig Umoragaes Oat
Tois yovevouv: ere de xpy Ta Téxva
Tois yovevowy vrordccerba, ek
6€ xpy Tt. Téxva r. yovedtaw vaordc-
; ei a Beads
cecOa, moom paddrov r@ Oe@ kal
TarTpi Tay dor.

Ophitae, ap. Hippol. adv.
Haeres. v. 7 £.

p. 97 (ed. Miller), p. 136 (ed.
Duncker). iv’ ody redéws # xexparn-
Hevos 6 péyas avOpamos avwbev, ad’
ov, xabds éyovot, maaa marpia
ovopatopévn emt yas Kat év rots
ovdpavois cuvéotnker, 65067 atte Kal
uy KT.

p. 104 (M.), p. 146(D.). epi rovray,
dnoiv, 7 ypapy déyer: “Eyetpar 6
Kadevdav cai eEeyépOnrt, kat eme-
davoet got 6 xptords.

p. 107 (M.), p. 156 (D.). mate, mate
Thy dovppaviay tod Kéapou Kal Tou}-
cov eipyyny Trois paxpay, rovreote
Tots vAtKois Kal Yoikois, Kal eipnyny
Tots eyyvs, rovreote Tois mvevpari-
kKois «. voepois, reAeiows avOparrots.

Ephesians.

iv. 21 f. tpets d€ oy otrws éud-
Gere +. xptorov, el ye WKovoare, kK.
édiddyOnre...dmodéaOat vpas Kara
THY WpoTrépay dvactpopyy roy ma-
Aatov GvOpwrov Tov POetpopevoy Kara
tas émOupias tis dmdtns, avaveov-
aba 8€ TS mvevpare Tov voos tudv
kal évddoacba Tov Kawvov dvOparov
r. kara Oeov xriaOevra ev dixatoovvy kK.
doors THs dAnOeias.

Ephesians.

Vv. 20. evxapicrouvres mavrore...
TO Oecd x. warpt (cf. iv. 6 6. x. 7.
mayrav), VToTtagaopevoe aAAnAos
év @oB@ Xpicrod.

vi. 1. ra réxva, Umaxovete Tots
yovetouy var év Kupia" rovTo yap
éorti Sixator.

ib. 5. of SovAor, VwaKovere Tois KaTa
oadpka kupiows pera PoBou k. Tpopov €v
dmAornre tis Kapdias vpov as +.
Xpiora.

Ephesians.

iii, 15. é€& ob maca marpia év
ovpavois kai émt yijs dvopaterat
followed by (v. 16)
’ ge Ts a) a
iva 8@ wtpiv kata TO mAodTos T.
ddfns adrov Suvdwer xparawOyvar bia
T. mvevparos eis Tov €ow avOpwrov.

Vv. 14. 800 A€yec
"Eyetpe, 6 kabevdav
kal dvdora ex TOY veKpar,
kal emiavoe: oot 6 xpiorés.
ii, 17, kal Ody edyyyedlcato
elpnyny vuiv Trois wakpay kal eipr-
vnv Tots éyyus.

CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP. xxxi

Basilides, ap. Hippol. adv.
Haeres. vii. 25.

p. 239 (M.), p. 370 (D.). FAG rd
evayyé\tov eis Tov Kédopor, kat OupdOe
61a mdons adpxyjs nai ée€ovcias
kal Kuptdrntos Kat mwavtos dvd-
patos ovopalopévov.

p. 241 (M.), p. 374 (D.).
KkadvPOjvar ro puoryptoy, & rais
™porépats yeveais ovk éyvapioc On,
kabas yéypanrat, dyoi: Kata dmo-
kaduwpuv éyvopicdn por TO pv-
oTNptov.

>
avo-

Valentinus (?seu Valentiniani),
ap. Hippol. vi. 3.

p. 193 (M.), p. 284 (D.). Totro
éoti, gnoi, Td yeypappévoy ev rH
ypapy. Tovrov xapev kdpare ta
yovata pov mpos Tov Gedy kai ma-
Tépa Kat KUpioy Tov Kupiou ney "I.
Xp., tva Sdn bpiv 6 Oeds Karouki-
oat Tov xptoroy eis Tov ~ow av-
Opewroy, rovreate Tov WuxtKdy, ov TOY
coparikoy, iva éEtaxvantre vojoat
tits Babos, Sep eotiy 6 maTnp TeV
ddov, kal ri ré wAdToOs, Omep eotiv
6 oratpos, 6 dpos Tov wAnpsuaros, 7
Ti TO pijkos, TovTecTe TO MANpopua
Tov aidver.

Ptolemaeus}, ap. Irenaeum.

i. 8. 5 (ed. Massuet). Toto d€ kai
6 THadAos déeyer’ Wav yap ra have-
povpevoy pas dori. "Enei roivuy
éavépace x. éyévnoe tov Te "AvOpw-
mov kai tTHv "ExkAnoiay 7 Zon, pas
eipjoOa avrav.

ib. 8. 4. Kal ras ov{vyias 8 ras
évrés mAnp@paros Tov TlatAov eipy-
kévat dokxovow emi évds dei$avra.
mepi yap ths wept Tov Biov ovgvyias
yodhov epy To pvaryptov rotto
péya édoriv, éya be ‘eyo eis
Xpioroy kal thy "Exxdnoiay.

1 ¢Ptolemaeus was a disciple of
Valentinus...and it appears that he
reduced the Valentinian system to

Ephesians.

i. 21. vUmepavw maons apxis Kal
é€ovoias cai Suvapews Kai kuptd-
THTOS Kal TavTOs dvOpMaTOS OVO-
Ba{opévov ov pdvoy ev ro alan
Tovt@ adda kal ev TS peddovTe.

iii. 3f. xara dmoxdduww eyvopicbn
pot TO puoTyptoy...0 érépats ye-
veais ovk é€yvwpicdn Tots viois T.
dvOparav.

Ephesians.
iii. 14 ff. Tovrov xapiv kaprre
A la
Ta yovaTd pov mpos Tov marépa,
> - o ~ fC oA
é& od KrA...tva O@ bpiv...cparao-
Onvat...eis tov €o@ avOpwmroyv karot-
koarrov xptoroy dtatis wiotews
év tr. kapdlats vpor...iva e&taxv-
2 ee,
onte katahaBéoOat...ri to TaTOS
kat pikos kal UWos kal Bados K7.A.

Ephesians.

Vv. 13. wav yap TO havepovmevov
Paséoriv. di K7.d.

Vv. 32. TO puvoTHpiov TovTO péya
Rast pice CR Sct ro ent
éoriv, eyo 8€ héyw eis Xpiordy kal

ef ae a ,

[eis] rHv exkAnoiav.

order and presented it under its
most attractive aspect’ (Westcott,
Canon of the N. T. p. 313).

xxxii CANONICITY, EXTERNAL EVIDENCE OF AUTHORSHIP.

Theodotus’, ad calc. Clem. Alex.

§ 7. gnoi yap 6 dmogrodos “6
yap dvaBas adtés éort Kkalé Kata-
Bas” (cf. § 43).

§ 19. kai 6 Havdos “evduca: tov
kavoy &vOpwrov tov xara Gedy KrTe-
obévra.”

§ 48. dud Kai A€éyet 6 dadarodos
“kat py Aumeire TO TyEdpa TO
dytov rod Oeot, ev & eoppayi-
oOnre.”

ib. mvevpara tis Tovnpias,
mpos @ 1 wadn Hpiv.

Irenaeus, adv. Haer. i. 8, 5.

Ephesians.

s. iy A > , 2

iv. 10. 6 xataBas avros €aTuv
bal s

kal 6 dvaBas Umepdva Trayt@y T. ov-

pavav.

* ‘

iv. 24. kal évdtcacOat tov kat-
& A

voy &vOpo@moyv Tov Kata Oeov KTi-

a bévra.
. +o , . e
iv. 30. kal py Avweire TOTVEUpA
A cul lat r - a ‘4
Td G@ytov rod Oeod, év & eoppayi-
oOnre K.t.d.

vi. 12. Ort ovk Gorey Hpiv yf madn

ae . oy .
mpos...ddAd...7pos Ta TWvEevpaTLKA
Tis wovnpias....

a Z a , a ae
Todto 8é Kai 6 TlatAos Neyer wav yap TO havepovpevoy Pas €ariv.

id. ib. v. 2, 3. Kaéds 6 paxdpios Taidds now év tH mpos "Edecious
émusrody: OTe pédn oper TOU gaparos.

Clemens Alexandrinus, Paedag. i. 18.

capécrara 8€ Edecios ypdpwv (6 dmécrodos) dwexdduwe TO CyTovpevoy
- n
Aéyor' péxpe kaTavrTiowpey amdvres els THY EvoTHTA TIS TiaTEws.

id. Strom. iv. 65. 810 kai €v 77 mpos ’Edecious ypaet- Umotagcépevor

dAdAnAows év PbB@ Geod.

Tertullian, adv. Mare. v. 11 (v. supra, p. xxiii):

Praetereo hic et de alia epistola, quam nos ad Ephesios praescriptam

habemus.

1 “At the end of the works of
Clement of Alexandria is usually
published a series of fragments en-
titled Short Notes from the Writings
of Theodotus and the so-called
Eastern School at the time of Valen-
tinus (ék rv Oeodérov kal ris dvaro-
NxFs dackadlas kara rods Odadrevrlvou

xpbvous értroual)....The books of the
New Testament to which they contain
allusions...are these : the Four Gospels ;
the Epistles of St Paul to the Romans,
1 Corinthians, Ephesians, Galatians,
Philippians, Colossians, 1 Timothy ;
the First Epistle of St Peter’ (Canon,
P. 317 n.).

INTERNAL EVIDENCE OF AUTHORSHIP. Xxxili

Vv. INTERNAL EVIDENCE OF AUTHORSHIP.

Theories, which find in the Epistle indications of (a) Montanist
or (8) pseudo-Gnostic influence, being discarded, ‘a view’ of the
Epistle ‘which has...to be considered’ is that maintained by
Holtzmann, Pfleiderer, and Von Soden, who ‘ascribe it to an
advanced disciple of St Paul.’ Also ‘it is...alleged that there are
marks of simply different authorship, differences of language, style,
and the like.’ (Hort, Prolegomena, pp. 120f.)

A. Doctrine.

‘Is the Paulinism later than St Paul?’ ‘No one who carefully
reads the Epistle to the Ephesians can doubt that its doctrinal
contents do differ considerably from those of any one of St Paul’s
earlier Epistles or of all of them taken together....What we have
to ask is whether the differences are incompatible with identity of

authorship.’ (Prolegomena, p. 123.)

‘Some of the chief combinations of identity and difference
between St Paul’s earlier recorded theology and that of the Epistle
to the Ephesians.’ (ib. p. 125.)

(i) Relation of Jews to Gentiles as Christians.

(a) In Ephesians ‘the duty of Jewish and Gentile fellowship
is deduced from the eternal purpose of God and the very idea of the
Christian faith, not, as in earlier Epistles, from arguments about
the Law and the Promise. Yet this is only the teaching of the
Epistle to the Romans a little more unfolded.’ (ib. p. 126.)

(6) ‘In both Epistles alike’ (Homans and Ephesians) ‘the
need for the universal salvation is made to rest on the universality.
of the previous corruption.’ Eph. ii. 1—3 answers to Rom. i. 18—
32, li. 1729, lll. 9.

(c) As to ‘Circumcision,’ with Eph. ii. 11 compare Rom. ii.
28 f.

W. EPH. Cc

XxxiV INTERNAL EVIDENCE OF AUTHORSHIP.

(ii) The Church.

In Ephesians ‘we for the first time hear Christians throughout
the world described as together making up a single Ecclesia, ie.
assembly of God, or Church ; and here for the first time we find the
relation of Christ to the or a Church conceived as that of a Head to
a Body.’ (Prolegomena, p. 128.)

But these thoughts stand in closest connexion with what
preceded.

(a) An ‘impulse towards laying stress on the unity of the
society of Christians throughout the world doubtless came from the
position of St Paul as writing from Rome.’

‘Nor...would it be strange that he should use the name Ecclesia
in this new and extended sense, although hitherto...applied only to
the Christian community of Jerusalem or Judaea or to individual
local Christian communities outside the Holy Land.’ (<b. p. 129.)

(8) Though the language of Eph. i. 22, iv. 15 f. (and Col. i. 18),
compared with that of 1 Cor. xii. 12 and Rom. xii. 4 f. ‘is new,’
the new image is Pauline (cf. 1 Cor. xi. 3); also the image of the
Corner-stone (cf. Mt. xxi. 42, Mk. xii. 10 f., Lk. xx. 17, Acts iv. 11)
cannot have been ‘either unknown to St Paul...or rejected by him.’
(ab. p. 134.)

(iii) Person and Office of Christ.

(a) ‘Earlier Epistles imply His Pre-existence’ (cf. 2 Cor. viii. 9,
Gal. iv. 4, Rom. viii. 3).

‘Colossians (i. 16 f.) carries back His Lordship to the beginning
of things.’

‘Ephesians (i. 10) makes the reconciliation—effected by His
death—include all things, and carries back His Headship of the
Ecclesia to a primordial choosing of its members “in him” (iii. 14).’
But of this there is anticipation in 1 Cor. viii. 6, xv. 45 f.

(8) ‘In Eph. ii. 16 it is Christ’—whereas in 2 Cor. v. 28f. it
is God “through Christ ””—‘who appears as the Reconciler,—‘ But
the two forms of language are consistent.’

(y) So also variation of language of Eph. iv. 11 from 1 Cor,
xii. 28, as to the source of gifts, is due to context. (ib. pp. 134 ff,
190.)

INTERNAL EVIDENCE OF AUTHORSHIP. XXXV

(iv) The Holy Spirit.

‘The contrast with the Epistle to the Colossians is great in this
respect ; but there is no similar contrast with the earlier Epistles’
(e.g. Rom., 1 Cor.).

‘In the First Epistle to the Corinthians and in that to the
Ephesians alike St Paul is anxiously insisting on the mutual
duties of members of the Christian community and therefore has
need to go back to the inner principle of its life, the one uniting
Spirit’ (id. ib. pp. 140f.).

.(v) The Present and the Future.

In Ephesians ‘the immediate imminence of the Coming of the
Lord has faded out of view’: and ‘a sense of present blessedness
has arisen’ (i. 3 ff., iv. 1116) and of ‘a long and gradual growth
reaching far out into the future from age to age.’

But ‘in the earlier Epistles themselves there is a certain
gradation in this respect:—Romans suggests the ordering of
the ages’: and it was ‘natural...that a change like this should
come over St Paul’s mind’ in view of ‘the spread of the faith
through the Roman Empire.’

(vi) ‘Apostles and Prophets.’

‘The two names represent the two types of guidance specially
given to that earliest age’ (Prolegomena, p. 145).

Eph. iii. 5. dmexadigOy 7. dylos droordAos avtod Kal mpodyrais
év mvedpart, elvan 7a 2Ovn ovvKdnpovépo. x.t.A. ‘does but sum up in a
pregnant form what had been the real course of things’ (cf e.g.
Acts xiii. 1—4).

Eph. ii. 20. érouxodopyOévres él 7G Oenehin trav droctéAwy Kal
mpopytav gives ‘the historical order of the actual structure and
growth of the Ecclesia itself, not any authority over the Ecclesia.’
‘And St Paul himself could fitly...speak thus ; and use the special
image of the foundation” ‘Nor would he ‘by so using it...con-
tradict...1 Cor. iii, 1of. For there he is not speaking of the
Christian society, but of the Christian faith’ (ib. p. 147).

Again ‘Apostles and prophets stand first in list of gifts’ in

1 Cor. xii. 28 as in Eph. iv. 11.

c2

XXxXV1 INTERNAL EVIDENCE OF AUTHORSHIP.

(vii) St Paul himself.
Language of Eph. iii. 1 f., iv. 1, vi. 20 paralleled by Rom. Xl. 13,
xv. 16. With Eph. iii. 8 ef. (besides 1 Cor. xv. 9) Gal. i. 1316.

B. Style, Vocabulary, and Phraseology.

(2) Causes of difference of style—as compared with earlier
Epistles.

(x) ‘Sense of dangers surmounted, aspirations satisfied, and a
vantage ground gained for the world-wide harmonious development
of the Christian community under the government of God’

(2) ‘that now for the first time St Paul is free, as it were, to
pour forth his own thoughts in a positive form instead of carrying
on an argument’ (id. p. 153).

(0) ‘The bulk of the vocabulary is in accordance with Pauline
usage’ (ib. p. 158).

‘Unique words are due to quotation, context, brevity, or
accident’ (ib. p. 156).

(c) ‘Unique phrases prove little, being common elsewhere in
St Paul’ (4b. p. 192).

‘Those who cannot read the Epistle to the Ephesians without
being awed by the peculiar loftiness, by the grandeur of conception,
by the profound insight, by the eucharistic inspiration, which they
recognise in it, will require strong evidence to persuade them that
it was written by some other man who wished it to pass as St Paul’s.
Apart from the question of the morality of the act, imitators do not
pour out their thoughts in the free and fervid style of this Epistle.
Nor can we easily imagine how such an imitation could have been
successful either near the time of St Paul or at any subsequent
period. It is not conceivable that it should have made its ap-
pearance without exciting wonder and inquiry. In the lifetime of
St Paul the pious fraud would not have been attempted. Within
a few years after his death the difficulty of deceiving his friends
and the Church in such a matter must have been very great. Ata
later time the estimation in which St Paul’s writings were held
would have ensured the careful scrutiny of any previously unknown

work put forward in his name.’ (Llewelyn Davies: Introduction to
Ephesians, p. 9.)

STYLE AND LANGUAGE. xxxvii

VI. STYLE AND LANGUAGE.

Words characteristic of the Ephesian Epistle:

puornproy [v. inf. p. 180}.

d6€a [v. inf. p. 187].

evépyea [v. inf. p. 155}

mpocayayn [see note on ii. 18].

mAnpoov [see notes on i. 23, v. 18].

mAnpapa [see notes on i. 10, 23}.

peodeia [see note on vi. 11].

Also the expressions:

év mvevpar.

ra érovpana [v. inf. p. 152].

Among words, which do not occur in this Epistle, are, it is to be

remarked, the following :

Oavaros,

xépa, \

Xaipew.

[All these words occur in the Epistle to the Colossians and frequently
in that to the Philippians. ]

The various grammatical modes of expressing end or purpose, used im
the Epistle, may be noted.

(1) The Simple Infinitive:
i 4. eivae jas dyiovus x.r.d. after é£edé£aro nyas (cf. iii. 6).
iii. 17. karotxjoa Tr. xpiorov...ev T. Kapdiats UnGar.
vi. 19. -yvepioa.
(2) eis roc. inf.
i 12. els rd eivat qpas... after mpoopiodevres.
18. els ro cidévar Has... after meporiopevors.

mpos To ¢. inf.

vi. 11. evddcacGe...mpos rd SvvacOat tpas.

(3) wa.
4.17. Wa d¢n... after preiav rorovpevos.
ii. 7, 10, 15.
tii. of, 14 ff, 18.
iv. 14, 28 (bis).
V. 25 ff., 33.
vi. 3, 13, 19, 20, 21, 22.

XXXViii STYLE AND LANGUAGE.

Repetition of phrases—in one context—is found at:
i. 6, 12, 14. els émawov So€ns (bis)...efs & ris ddéns....
ii. 1, 5. Kal vpas dvras vexpovs...kal dvras nuas vexpods....
lil. 2, 7. THs xapiros Tov Beod THs Sobeians pox (bis).
Interrupted constructions occur:
ii. 3, 11f.
iii. 1.
Aorist and Present tenses [in near conjunction or sequence] are found:
i. 13. miorevoavres, 19 mirrevovtas.
ii. 20. émotxodopnbévres, 22 cvvorxodopeiode.
iv. I. wepimarioat, 17 wepurareiv.
Vv. 29. épuionoer, éxrpépet x. Padres.
vi. 10. éevduvapotode, 11 evdvoacde.

Perfect Participles are frequent:
j, 12, mpondmxoras, 18 mehariopevous.
ii, 5, 8. cerwopévot, 12 amnddorprwpevor.
iii. 9. daoxexpuppevou, 17 éppiCopévor x. TeOepeAtwpevor.
iv. 17. éoxorwpévor, 18 dandXorpiwpévot, 19 amnAyyKoTes.
vi. 16. merupopéva.
Parallel Clauses occur:
i. 11, 13. év @ kal éxAnpdOqper...,
€v @ kal vpets dxovoavres...€v @ Kal mucTevoartes, eoppa-
yicbnre.
ii. 2. xara rév aidva Tod Kocpov TovTOD,
kata Tov apxovra ris ¢Eovgias Tov aépos.
21f. év @ maca oixodopy...adéet...€v kuplo
- € @ maaa olkoBopy...adfer...€v evpig,
év @ kal vpets ovvorxodometode,..€v mvevuari.
woe ‘ AY t a
iii. 7. xara r. Swpeay r. xaperos r. Oe0d,
kata 7. évépyevay r. Suvdpews adrod.
iv. 13. ets 7. évérnra tr. wiotews k. T. emryvacews,
eis dvdpa réhecov,
oe a
els eérpov nALkias.
18. 1d rHv dyvoray ev advrois,
Oia THY wWdpwcw T. Kapdias aitav.

[The foregoing notes on Style and Language are those actually left by
Dr Westcott. The following statistics have been editorially compiled. ]

Words found nowhere in the New Testament except in the
Epistle to the Ephesians.

(a) Nouns. évorns.
> 4 ca J
aicxporys. érowpacia.
2 La
avougis. evvota.

BéXos. edrparredia.

STYLE AND LANGUAGE. XXxix

Gupeds, moAvroiktXos.
KaTapTicp.6s. OULPLETOXOS.
Koo LOKpaTwp. ovrowpos.
KuBeia..
peyeBos. (c) Verbs.
pebodeia, aixpadwrevev.
peodrouyov. dvaveovr.
pwpodoyia. amadyeiy,
wadn. extpépetv.
mapopyic pos. eLioxveuv.
mTpooKkapTépyats. éridveuy.
putis. erupavoev.
ovparoNirys. «Anpovv.

(> aaj kAvowviler bar.
: mpoeAmilenw.
adeos. a
fe ovvappodoyetv.
ae epos, ovvotkodopety.
éAaxioTorepos.
KaTUTEpOS. (d) Adverb.
paKpoxpovios. Kpudy.

Words common to ‘ Ephesians’ and ‘Colossians, but not used

elsewhere in the New Testament.

(a) Nouns. (c) Verbs.
avénots. dmradAorptote Ba,
aby. droxatadAdocety.
ébbarpodovdrcia. av£ev,

Upyvos. prlody.
ovlworotetv.

(b) Adjective. ovpBiBalew.
évOpwirdpeckos. ouveyetpev.

Common and peculiar to ‘Ephesians,’ ‘Colossians’ and ‘Philemon’

e.g ea LA
is dvqxev (v. 76 dvijxov).

xl STYLE AND LANGUAGE.

Words peculiar to the Pauline. Epistles, occurring in ‘ Ephesians’
and also in some Epistle other than ‘ Colossians.’
(i) Common to ‘ Ephesians’ and ‘ Philippians.’
értyopyyia (but érixopyyety 2 Cor., Gal., Col., 2 Pet.).
kdprrev (also twice in O. T. quotations in Rom.).
(ii) Common to ‘Ephesians’ and one or more of the six earlier
Epistles (1 and 2 Thess., 1 and 2 Cor., Gal., Rom.).
dyafwotvy (2 Th., Gal, Rom., oinua (Rom., Eph.).
GAnGevew (Gal., Eph.) [Eph.). apeoBevev (2 Cor., Eph.).
dvaxepadarovoGat (Rom., Eph.). mpoeroynace (Rom., Eph.).

dveExviacros (Rom., Eph.). mpocaywyy (Rom., Eph.).
dppaBuv (2 Cor., Eph.). mpotibec Gat (Rom., Eph.).
Oédrew (x Th., Eph.). vioecia (Gal., Rom., Eph.).
mepixepadaia (1 Th., Eph.). trepBddXew (2 Cor., Eph.).
wAeovextys (1 Cor., Eph.). trepexmeptocou (1 Th., Eph.).

Also the connective apa otv (1 Th., 2 Th., Gal., Rom., Eph.).

(iii) Common to ‘Ephesians,’ ‘Philippians,’ and one earlier

Epistle.
ebwoia (2 Cor., Phil., Eph.).

meroiOnars (2 Cor., Phil., Eph.).
(iv) Common to ‘Ephesians,’ ‘Colossians,’ and one or more of
the earlier Epistles.
dddrys (2 Cor., Rom., Col., Eph.).
eLayopalew (Gal., Col., Eph.).
(v) Common to ‘Ephesians,’ ‘Colossians,’ ‘ Philippians,’ and earlier
Epistles.
évépyea (2 Th., Phil., Col., Eph.).
(vi) Common to ‘Ephesians,’ the ‘Pastorals’ and one or more
of the earlier Epistles.
aicxpds (t Cor., Eph., Tit.).
apOapoia (1 Cor., Rom., Eph., 2 Tim., Tit.).
vovdeoia (1 Cor., Eph., Tit.).
oixetos (Gal., Eph., 1 Tim.).

STYLE AND LANGUAGE. xli

(vii) Common, and peculiar, to the Epistles of the Captivity

and the ‘Pastorals,’ and occurring in ‘Ephesians.’

Aovtpév (Eph. v. 36, Tit. iii. 5 only).

(viii) Common to ‘Ephesians’ with ‘Colossians,’ ‘Philemon,’ or
‘Philippians,’ earlier Epistles, and the ‘ Pastorals.’
pveia (1 Th., 2 Th., Rom., Phil., Philem., Eph., 2 Tim.).
mpadrys (t Cor., 2 Cor., Gal., Col., Eph., 1 Tim., 2 Tim., Tit.).
xenordrys (2 Cor., Gal., Rom., Col., Eph., Tit.).

Words occurring in ‘Ephesians,’ common, and peculiar, to Pauline
Epistles, and Speeches of St Paul in ‘Acts,’

paptipowat (Acts xx. 26, Gal. v. 3, Eph. iv. 17).
vevi (Acts xxii. 1, xxiv. 13, 1 Cor., 2 Cor., Rom., Col., Philem.,
Eph., and v./. in Heb. viii. 6).

Words common to ‘ Ephesians,’ other Pauline Epistles,
and the Gospel of St Luke or ‘ Acts.’
évdogos (Lk. vii. 25, xiii. 17, 1 Cor., Eph.).
ebayyeAiorys (Acts xxi. 8, Eph., 2 Tim.).
peradiddvar (LE. iii. 11, 1 Th., Rom. i. 11, xii. 8, Eph.),
oixovopia (Lk. xvi. 2, 3, 4, 1 Cor., Col., Eph., 1 Tim.).
évondlew (Lk. vi. 13, 14, Acts xix. 13, 1 Cor., Rom., Eph.,
2 Tim.).
mavoupyia (Lk, xx. 23, 1 Cor., 2 Cor., Eph.).
mpoopilew (Acts iv. 28, 1 Cor., Rom., Eph.).
ovpBiBalew (Acts, 1 Cor. Lxx., Col., Eph.).
ovvderpos (Acts viii. 23, Col., Eph.).

Words common, and peculiar, to ‘Ephesians’ and the
Gospel of St Luke or ‘ Acts.’
ameAy, aredmilew (v.1.), dovdrns, wavorAia, wodreia, cvyxabiley,

cuwrnplov, Ppovycis, xapiTovy.

RELATION TO THE COLOSSIAN EPISTLE.

VII RELATION TO THE COLOSSIAN EPISTLE.

Parallel passages in ‘Colossians’ and ‘ Ephesians.’

xlii
Colossians.
i 14. &v @ exopey ryy amodv-

ae a
Tpwow, THY aperw TaY apapTiar.

ib. 20. x. 8? adrod dmoxaraddagat
ra mavra eis avrov, eipnvoTrounoas Od
Tov aiparos rod oravpov avrov, &”
avrov etre ra éml Tis yas etre Ta ev
Tois ovpavois.

1b. 3, 4.
matpl Tov Kupiov juav “Incov Xptiarovd
mdvrote mept vpay mpooevxopevot-
dxovoavtes THY mioTw vpav ev Xp. "I.
kal Thy dydnnv qv exere els mavras
Tous ayious.

evxapiorotper TO bed

ib. 27. ols 7OéAnoev 6 Oeds yoopioa
Ti TO wAovTos THs bo£ns Tov puatnpiov
rovrou év Tots Oveaw, 6 eatw Xpioros
> , ee co Me lol ,
év dpiv, 7 eAmis tis Boéns.

i hoe vee a 3

li. 12. Ova ths wiotews THs Evep-
yelas rot Geod Tov éyeipavros avrav éx
vexpov.

i, 16—19. dre ev abr@ exricby ta
mavra év Tois ovpavois Kal ent THs yijs,
Ta opata kai Ta dopara, etre Opdvor
eire Kuptorntes eire dpyal eire eEov-
giat: ra wavra 8’ avrod Kal eis avrov
exriorau: kal adros oTw mpo mavTov,
kal Ta Tarra év al’t@ ouvéotyker, Kat
altos éotw » Kepadry Tov oédparos,
Ths exkAnotas’ os éoTw apy], TPwTO-
ToKos €k TOY veKpav, iva yévnrar ev
maow atros mporevay: ore év aire
evdoknoey wav TO mAnpopa xarot-
Kjoat.

Ephesians.

“+ 2 eM ‘ > #

1.7. ee sxoney ag
dua rod aiuaros avrov, Thy apeow Tay
mwaparraparov.

* 3 A
ib. 10. dvaxehartawdcacba Ta
bak > ”~ ~ A 2.4. i
mwavra év TH XploT@, Ta emi Tots
ee Bae Re aa
ovpavois Kal ra éml Tis yijs.

ib. 15—17. 81a rovro Kaya, dxov-
cas THY Kab’ Upas wictw ev TO Kupip
"Inod xai ri eis mavras Tovs dyious,
ov mavopat evyapiorav vmép vay
pvelay trotoupevos emt Tay mpocevXav

a < +3 - - © ies.

pov, iva o beds Tov Kupiou nuay I. Xp.,
A eat: ae
6 matnp THs Sd&ns, Sen vpiv K.7.A.

ab. 18, eis 76 eidevar Upas Tis éoTw
7) €Amis tijs KAjoews avtov, Tis oO
mdovtos tis Sdéys THs KAnpovopmias
avrov ép roils dyiots.

ib. 19. To vmepBadrov péyebos 7.
Suvdpews avroi eis Huds Tovs muaTevov-
Tas Kara Thy évepyeray T. Kparous T.
ioxvos avrov Hy evapynkev ev TO
xpiaT@ éyeipas avréy ex vexpav.

ib. 21—23. vmepdve maons dpyijs
kal éEovoias kai Suvdjpews Kal Kuptd-
TyTos Kal mavrds dvopatos Gvopato-
Hévov ov povov ev TH aidve rovTe
Gra kal ev tH wéddovTe Kai wavTa
tméra€ev imo Tovs modas avrov, Kat
aurov @exev Kehadyy virep mdvra TH
exkAnola, Aris €orl TO Tapa avTou, Td
wAnpopa tov Ta mavra ev Taow TAn-
poupevov.

RELATION TO THE COLOSSIAN EPISTLE, xl

Colossians.
1b. 21. Kal Upas more dvras K.r.A.
ii. 13. kal dpas vexpods dvras rois

, in
Tapanta@paow x. TH axpoBvoria rt.
A € ~ cal
Capkos Vuav cuveCwomoingey Yas oby

aur@.

ib. 12. év @ kai ovvpyépOnre (cf.
iii. 1).

i. 21. kal das more dvras darnAXo-
Tpiwpevous.
ii. 14. eéadreipas rd Kad” yuo

¥ - , a fF ¢
xetpoypagoy trois Soypacww, 6 Av vr-
evayriov npiv.

L 20. «. 6’ avtod dmoxarad\ddéat
T. wavra eis avruv, elpnvoromoas did
Tov aiparos Tov oravpov avrod.

ii. 7. épptCapévoe x. émocxodopov-
pevoe ev avt@ kal BeBarovpevor rij
mioret.

i. 23—26. od eyevouny éyd Laddos
Oidkovos. Nov yaipw év r. rabipuaow
Umep dwar, x. dvravardnpe T. vorepr-
pata t. Odipewr +. xptorod év +.
gapki pou imép T. cepatos avrod, 6
eoTw 1 exkAnola: AS eyevouny eyo
Stdkovos Kard tiv oixovopiay Tod Beod
thy Sobciody pot cis tuas, mAnpaooat
T. Adyov tr. Oeod, 7d puotnpioy Td
drrokexpuppévoy amo T. aidvev x. amd
T. yeveav, viv b€ éehavepdén ois
dyiows avrov.

ib. 29. eis 6 Kat Komid dywnd-
pevos Kata Tv évépyecay avrov THy
évepyoupévny év enol év Suvdpuet

A - /
ib. 27. To wdovros +. Odéns 1.
¢>
pvornpio rovrou ev 7. COveow, 6 éorw
Xptoros ev vpiv.

far)
=
rs

Ephesians.
ii. I. kal duas dvras x70.

2b. 5. Kai dvras nuas vexpods rois

mapanrdpaci cuve(woroingey Ta
Xptore.
1b. 6. Kat ovviyetper.

tb. 12. SrenreT@ xaip@ exeive (cf. v.
II Gre wore vpeis) ywpis Xpiorov anna-
Aorpiopévor tT. modcreias Tr. lopanr.

4b. 15 f. yy &xOpav ev tH capkt
avrot, tov vopov tav evrodkdv év
ddypacw, karapynoas iva 7. Sv0 Krion
> - 4
€v avT@ els eva kawov dvOpwrov Troy
2 4 %. > t . 2
elpnynv, kat amoxaraAdAd&n Tovs du-
horépous év evi cduart Th eG Sid
Tov oTavpod.

ib. 20f. émorxodounbévres...dvros
> ee a col > » id bid
akxpoyeviatov avrov Xp. I., ev @ maca
oixodoun K7.d...(cf iii, 17 eppita-
peévoe Kk. TeOeueAt@pévor).

iii. 1—3, 5. Tovrov ydpw éyo
Tlaidos 6 Séopuos rod ypiorod "Inco
Umep Upav Tov eOvar,...€t ye WKOUTATE
THY oikovopiay Tis ydpitos Tov beod

rd =, a
tis Soeions poe eis vas, Ste Kara
? Cy 2. ¢ x. ,
droxddupy éyvopicdn pou ro pvoty-
ptov,..6 érépats yeveais ovx éyvwpiobn
tT. viois 1. avOpamrav ws viv dre-
' Peano pean A Sin
kahvp6n Tots ayiows adroordAots avrod
Kx. mMpopyrais év mvevpari.

ib. 7. ob éyevnOny Sidxovos Kara
thv Swpedy Tt. xapiros Tt. Oeod Tr.
Sobeions por Kata Thy évépyeray rhs
Suvdpews avrov.

1b. 8f. rots €Oveow evayyedioac bat
To dveEtxviacroy mAovTos 7. xptorov,
x. porioat tis 7 oikovopia T. uwuotnpiov
T. GTokekpuppevov amo T. aiaver,

xliv

Colossians.

iii, 12 ff. ramewodpoctyny, mpai-
e Lee SNC
TTA, paxpoOupiays avexopevor GAAN-
Aov...€rl maaw b€ Tovrois THY dyamny,
6 éorw aivderpos tis TeheLoryros.
kat 7 eipyyn Tov xpicrod BpaBevérw
2 t Le a Se *
ev 7. kapdias Yuov- eis Hv Kal exAnOnre
ev évi oopart.

ii. 19. ov xparady tiv Kearny, &&

z a“ . a ay a ¥ a 4

ov wav To copa Sia Tov aday xai

auvdéoperv émixopyyovpevoy Kal ouv-

, » coe x

BiBaLopevoy ave thy avEnow rod
Oeod.

i. 21. dvras danddorpimpévovs kal
éxyOpovs rH Stavoig ev tr. epyos +.
movnpois.

iii. 8 ff. vuri b€ dwdbeaOe Kal vpeis
Ta mavta, dpyyny, Gupov, xakiav, Bda-
ofnpiav, aisypodoyiav éx Tov oToparos
upov: pn wWwedderbe eis addndous:
darexdvodpevoe Tov madatoy avOpamoy
ody tais mpdkeow avrov, kal évdvad-
pevot TOY véov, Toy dvaKawoupevoy eis
émiyyvoow kar’ eikova Tod KTicayros
avrov.

1b.12f. évddcacde ody, ais exexrot
Tov Geod, dyioe k. Hyamnpévor, omddy-
xva oiktippod, xpnorornta, Tametvo-
poaiyny, mpairnta, paxpobupiay,
dvexdpevor GAAnAwY Kal yapeCopevor
éautois, édy Tis mpos Twa €xn poupyy:
KaOds kal 6 kUpios eyapicaro vpiv,

a Looe rn
ovras Kal vpels.

ib. 5f. vexpdoare ody ra pédn Ta
ént tis yijs* mopveiay, dxabapciav,

RELATION TO THE COLOSSIAN EPISTLE.

Ephesians,

iv. 2—4. perd mdons tarewwodppo-
ovvns k. mpaitnros, pera paxpobusias,
3 ‘ ri , > > ‘ ld
dvexopuevot dAAnAav ev dyann, orovda-
Covres typeiv thy évornta Tou mvev-

a a a
patos év rh ouvdéope Tis eipyyys: Ev
odpa kai ev mvetpa, Kabds Kai éxAn-
Onre év pid edrrids THs KANTEwS Vor.

ib. 15 f. avégowpey eis atrov ra
mdvra, ds €arw y kepady, Xpiorés, €&
ov Tay TO copa cuvappodroyovpevoy
kal ovvBiBalopevov dia maons adijs rt.
émtxopyyias Kar” evépyetay ev pérpo
évds Exaorov pépous 7. avégow Tov
odparos Totetras.

ib. 18. éoxorwpévo. tH Stavoia
dvres, dandXoTpLopevot THs Cwns TOU
deod.

ab. 22 ff. drodécOa ipas xara THY
mpotépav avaotpopyy tov madatov
4 x id b
avOpwrov tov Pbetpopevoy Kata T.
> , ese > . ‘
emOupias tr. dmdtns, dvaveotaba dé
TO mwvevpare TOU voos vay, Kal evdv-
cava Tov Kawoy avOpemoyv Tov Kata
Oeoy xricOévra év Stxatocdvyn x. 6ot6-
TyTeT. adnOeias.

Awd drodépevot TO WetdSos Aadeire
ay ° eee ,
adyOevay exaotos pera TOU mAnciov
avrod....

; ee, «

ib. 29. mas oyos wampos ex Tov

, =
oTOparos tuav pn éxmopevés Ow....

70. 31. mwaoa mxpia kat dupes Kal
> ‘ ‘ * 4 tf > Fo
Opyy Kat kpavy7 Kat BXaodnpia apOnra

Aca Prana ne ,
ad’ vey atv racn Kakig.

1b. 32—v. 1. yiverOe O€ eis adAY-
Rovs xpnotoi, evordayxvor, yaputo-
pevoe €avrois Kabeds Kat 6 Oeds ev
Xpiore éxapicato ipiv. yiverbe odv
Bipnrai Tov Geod, ds Téxva ayamyrd.

V. 3—6. sopveia S€ Kal dxabapoia
maga 7) mreovegia pndé dvopatécdo

RELATION TO THE COLOSSIAN EPISTLE.

Colossians.

' ,

mados, ériOupiav Kaxnv, kal THY meo-
t a

veElay, Aris eotiv eidwdoAarpela, d¢ &

4 2S: ‘ a a

Epxerat 7 py? Tov Geov.

iv. 5. év codia mepimareire mpos
4. a4 ‘7 A 2 ,
tous £@, Tov Katpov eEayopalopevor.

ili, 16 ff. OwdacKovres kat vovée-
Tovvres EavTovs radpots, Yuvors, @dais
amveupatixais év TH xapitt, Gdovres év
Tais xapdias vpav ro bed, Kal Trav
Ore éav wowjre év do h ev &

1 dav mosiire ev doyp 4H ev epye,
qravra €v dvomare Kupiov “Incod, edya-
piorotvres TH Oe@ trarpi Ov adrov.

Al yuvaixes, UmoracaecOe Trois av-
8 v € x, a 2 tg cy

pdoww, as avakev ev kupio. Oi avdpes,
Sa ae -
ayanare Tas yuvatkas....7a Téxva, Ura-
kovere Tois yovevowy kara TavTa* TOdTO
yap eddpeotdv é€otw ev xupio. Oi

. z
trarépes, py epebicere ra Téxva vpar,
a | hee lal 4 cat « x
iva pn addvpaow. Oi dodAor, vraxovere
kata mdyra Tois Kata odpka kupiots,
py ev dhOadrpodovreia as dvOpo-

- > ? > e t ,
awapeckot, GAN’ ev amAorynte Kapdias,

is ‘ , 4a ~
PoBovpevor Tov Kvptov, & édy rotqre,
> ee ae , K
éx Woxis epyaterbe os tH Kupio Kal

2 * , Ne ot > 4 Fe
ov dvOparots, eiddres Ore amd Kupiou
ee eee i i
aroAnpweobe thy dyramddocw rijs

, - , n
sdnpovopias- TO Kupig Xpiore dou-

; ae
Aevere> 6 yap ddiav Kopioera 0
IOs + > 4 ,
0iknoey, Kal ovK €oTt TpocwamoAnuwWia,

iv. 1. Of kvptot, TO Sikatov Kat THY
a 7 p ,
igotnta ois SovAdots smapéxerbe,
3 a a A c yee A - rf
«iddres Stu kat vpeis exere Kipiov ev
oupavg.

ib. 2. TH mpooevxn mpookaprepeire,
ypnyopotvres ev adr év edxaptoria:
mpoevxopevot Gua kai mept jar, iva

xlv

Ephesians.

év Upiv...K. aloxporns Kk. papodoyia...
a a ra xn SF a

Ort was mopvos i) dxdOapros 4 m\eo-

% ev > > Ug ? Ww

véxtns, 6 eat eiS@AoAdTpys, ovK exEt
kAnpovopiay év t. Bacireia T. xpiorod
x. Oeod....dua Tadta yap épyerat 4 opyh
Tov Oeov emi rovs viovs rhs ameOelas.

tb. 15 f. Bdemere ody dxpiBas mas
ae Ay c a » s €
mepimareite, py os aoopot add’ ws
nes , x ,
cohol, éEayopatopevor Tov Katpor.

tb. 19. Nadovvres Eavrois Wadpois
kal Upvors Kat @dais mvevparixais,
a” ‘ LA a , € a
Gdovres kai Wdddovres 17 Kapdia tuay

x . # i ¢
TO kupig, edxaptoTouvTes mavToTe UTep
mavtey é€y ovouatt TOU Kupiov nuav
Py ~ a i in \ ,
Incod Xpicrod TG Oe@ Kat marpi,
‘ , ayy
Umoragcopevot addAndos ev PdBo
Xptorov.

Ai yuvaikes, trois idiows dvdpdow os

a , o
TO kupio, ore «7A,

ib. 24. Oi dvdpes, dyamate ras
yuvaixas, kadds K.T.A....

vi. I—9. Ta réxva, vmaxovere Tois
yovetow vuav ev kupio. tobdTo yap
> , , ae
é€ote Oikatoy: iva «.7.A....Kat ot
matépes, py mapopyifere ta Tékva
¢ ~ 2 < * 2 a & > t
vpov, ddda éxrpédhere avta ev madeia
kal vovdecia Kupiov. Oi SovAot vra-
kovere Tois KaTa odpka kupiois pera
@oBov xat tpdpov év daddornte rt.
kapdias vuav ws TO XpLoTe, pa KaT
dpbarpodovriay ds dvOpwmdpeckor,
GAN os SovAot Xpicrovd mowovvres TO

¥ a aes e >
Oédnpa tov Oeov, ex puyns per
edvoias BovAevortes, Os TH Kupio kal

a a re *¢
ovk avOpwros, eiddres Gre Exacros,
eav Tt rotnon ayabor, ToUTO KopioeraL

‘ , mn - eZ E t
mapa kuptou, etre SovAos etre EAevOepos.
Kal of kvpsot, ra adrd moveire mpos

% a. > Ly a » ae Paws
avrovs dvévres THY amecAny, eiddres
Ort Kai avray Kal vpdv 6 Kipids éorw
ێv ovpavois, kai mpocwmoAnpyia ovK
gorw rap aire.

ib, 18—20, 614 mdons mpoceuxfs
cai Senoews mpocevxopevor ey marti
Kaip@ éy mvevpart, kat eis avTo d-

xlvi

Colossians.

6 eds dvoién jpiv Gdpay rov Adyou,
AaAjoa To pyoTypioy Tod xpiorod, di”
& nal déSepat, va havepdaw atrd ds
Sei pe AaAjoa.

ib. 7. Ta kat’ éué wavta yvepices
du Tixixos 6 dyamnros ddedos kal
motos Stdkovos Kat avvdovAos év
Ps t a wt A con >
Kupig: ov erepya mpos vas eis
avré rovTo, iva yoare Ta Tepl nudv
kai mapakadéon Tas Kapdias vor.

RELATION TO THE COLOSSIAN EPISTLE.

Ephesians.

ypumvowvres év maon mpooKaprepycet
kai Sejoer wept ravte@v Tay ayiov, kal
Oo. ee ie Bh 2
umep éwov, iva por S067 Aoyos ev
dvoiter Tov ordparos pov, ev mappnaia
yropioa Td puotypioy tT. evayyediou,
© x kd t = - ’ @ 2
umép ob mpecBevo év adice, iva ev
atré mappnoidcopa ws Set pe
Aadjoa.

ib. 21. “Iva b€ eidijre Kai dpeis Ta
kar éué, TL mpdoow, mavra yvepices
di atop Os . . ,
tpiv Tuxixos 6 dyamnrés ddekpos Kat
motos SudKovos év xupio- ov émeuwpa

Xx LA > " * P . a 7 Hy .

a 5 is

mpos tpas els avTo ToUTO iva yuore TA
Tepl nuav Kat wapakadeon Tas Kapdias
dpov.

Parallel phrases in passages otherwise not parallel.

Colossians.

. ey Lae 2
1,22, aylous Kat Qu@pous x. avey-
KAjTOUs KaTevemiov avrov.
ab. 10. aéias Tov
kupiov.

mepimarnoat

Ephesians.

s amo a | Rs a
i. 4. dyious kal duapous karevaT toy
avrov.

iv.1. d&las meprmatioat r. kAjoEws
His exdyOnre.

‘It is difficult indeed to say, considering the patent coincidences

of expression in the two Epistles, whether the points of likeness or
of unlikeness between them are the more remarkable. No one can
doubt that either one Epistle was an intentional copy of the other
or else that both were written at very nearly the same time by the
same author. It is when we are considering the doctrinal substance
of the Epistles that the latter conclusion forces itself upon us most
irresistibly as the true one. These two letters are twins, singularly
like one another in face, like also in character, but not so identical
as to be without a strongly marked individuality.’ (Davies: The
Epistles of St Paul to the Ephesians, the Colossians and Philemon, p. 7.)

‘The Epistle to the Ephesians stands to the Epistle to the
Colossians in very much the same relation as the Romans to the
Galatians. The one is the general and systematic exposition of
the same truths which appear in a special bearing in the other.’

(Lightfoot: Bablical Essays, p. 395.)

RELATION TO OTHER PAULINE DOCUMENTS.

xl vii

VUI. RELATION TO OTHER PAULINE DOCUMENTS.

(a) ‘Ephesians’ and the Epistle to Philemon.

Philemon.

®% 1. TWatdos, Sécpios Xpiorod
"Inood.

% 9. TlatXos, mpeoBirns vurt
b€ kal Séopros Xprorod “Inaod.

‘ a
t.5. Thy wiorw qv eyes mpos Tov
, .
kUptov "Ingovv Kai eis mdvras Tovs
ayiovs.
> ae a ar A
0.4. edxapioTe TO Oem pov mav-

Tore pyelavy cov moovpevos emi TOV
TMpowEevya@y pov.

og c , - , ,
v.6. drs 4 Kowovia Tis TicTEDS
gov evepyns yévnra év éemiyvacer
mavtos ayabow rod év juiv eis Xprordv.

0. 16, ddeAdov dyamnrov.

Ephesians.

iii. 1. éyd Tatdos 6 déapuos Tov
Xpiorod "Inaov.

vi. 20.
advoet.

€ ‘ = , >
umep ov mpeaBevw év

i ‘ eee ee on

it 5. Thy xa tuiis miorw ev 6

Z ‘

kupi@ "Incot Kai rHv eis wdvras Tovs
ayious.

ib. 16. ov mravopa edyapioray vrép
Upav pveiav roovpevos ént
Tpocevx@y pov.

TOV
40.17. év émeyvecet avrod.
iv. 13. eis r. €vornra tis wiorews

s P n i
kal Tis émiyvaceas 7. viov T. Geod.

vi. I.
Col. iv. 7).

6 dyannros adeAos (ef.

b) ‘Ephesians’ and the Epistle to the Philippians.
Pp PP:

Philippians.

iif. (@) Latdos xai Tipodecos,
SovAor Xp. “I.

(6) maow rois aylos év Xpiord

2 ~ eal i > z AY

Inoov tots ovow ev Birinmos cov
émuokomrots kal Stakdvots:

1 es ay gg .

(€) xdpis vpiy x. eipyyn amd Oeov

marpos Huav K. Kuplou “Incov Xpiorod.

ib } 5 TO OcG emi Tac
U0. 3. EVvXaPLOT@ Te 4 : 7
. min cach »
Th pveia vpav wdvrore év 7aon Sejoes
aie
pov Umrep TavT@Y UBOY.

ib. 9. iva y dyamn tyav...mepic-
cevn évemiyvecerkal macy aicOncet,
eis ro Ooxydlew vpas ta diapée-
povra....

Ephesians.

irf. (a) TatAos ddarodos Xp.
"1, Ota OeAjparos Oeobd

(0) ois ayios trois otow [év
*Edéc@] cal morois ev Xpiste "Inaod-

(c) xdpis vpiv x. elpnyn amo Ocod
mat pos nLov K. KUpjov Invov Xpiorod.

1b. 16. ov mavopa evyaptoTav vmép
Upav pvelay motovpevos emi Tay
TPOTEVXOY pov.

ig a ¢ cian ~
ib. 17. wva...8gn dpiv mvetpa
, , ' ae p
coias k. droxadvipews év emiyvacet...
eis To eidévat Ypas Tis 6 mAoUTOS...K.
ti Td UmepBddrov péycOos....

xlviii RELATION TO OTHER
Philippians.
ib. 11. xapmdv Sixaiwovrns (cf.

Amos vi, 12, Ja. iii, 18).

ib. 27. d&los 7. evayy. T. x. ToAL-
reveode (cf. iii. 20 juay rd wodi-
revpa éy ovpavois vmapyxet).

: ‘
1b.27f. 8reornkere év Evi mvev-
i i A ,
pari, wa Woy cvvabdodvres... py)
a 2
mrupopevot Urb TOY GVTLKELMEVOV....

ii. 2. 70 €v hpovotrres.

ib. 3. TH Tame.voppoovry Gd-
AnAovus Hyovpevor vrepéxovtas éav-
TOV.

ib. 9. 6 Oeds adrév tmepiipacer k.
€xapicato avTé To dvopa To Umep Tay
Svopa.

ib. 10. é€movpaviay kK. émiyelov

x. katax Govier.

1b. 12. pera PoBov kal rpopov.

iii. 3. jets yap éoper n weptTopuy,
of mvevpate Oeov Aarpevovres Kai
, > %: + > > .
kavxopevor év Xp."I. kat ovk év capxt
aremro.Oores.

ib. 10. Tov ‘yyavat adrov kal thy
Svvapiv tis dvacrdcews avrod
KT Ase

ib. 21. xara rny évépyetay tod
SvvacOae avrov K1.d....

iv. 6. év mwavrith mpocevxy kat
7H Sejoes Ta aitypara vay yvwpt-

(éabw.

ib. 18. dopiy evodias, Ovciav
Sexrny evdpecroy TO bed.

PAULINE DOCUMENTS.

Ephesians.

s A 4 3 ,
Vv. 9. 6...Kapros T. Poros ev Tao
dyaboovrn x. Sixaroovvy.

ii 12. 7. wodcreias t. Iopayn.

: i coy
ib. 19. oupmoXitat +, aylov K
olketot T. Oeod.

4 a ~ > a
vi. 13. ta duonOjre avtiorhva....
oThvat. oTHKEeTE OUVKTA....
ii. 18. év Evi mvevpare.

7 i a eon
iv. 3. oamovdafovres typeiv T. Evo-
THTG T. mvevpaTos.

a a é n
1b. 4. €v oGpa k. ev Wvevpa.

ib.2. pera wdons tamervoppodt-
ae 50 aie
vns...avexouevot GAAnA@Y Ev ayary.

i. 20f. xadicas ev deka adrov ev
+. €moupaviows Umepave maons apxis
K.TA....K. TAVTOS OVOPATOS Ovopato-
pévov.

ib. 10. ra émt r. ovpavois k, Ta emt
T. Yijs.

vi. 5. peta PoBov kal rpopov.

ii, 11. of Aeyduevor axpoBvoria
vmo Tis Aeyouérns wepttouns év
capkl xeuporouyfrov.

iL 18f. 1d etdévat...ri 7d...peyebos
tr. Suvdpews atrov eis qpas rt.
mioTevovTas KaTa THY evepyetay TOU
Kparous THs ioxvos avrov, ny évip-
ynkev ev T. xploT@ eyeipas avrov éx
vexpav.

vi, 18. Sia mdons mpocevxns
Kat Senoews mpocevyopevor ev mavtTh
kaip@.

V.2. mpoogopay kai Ovoiay ro
Oe@ eis dopny evodias.

RELATION TO OTHER PAULINE DOCUMENTS.

xlix

(c) Comparison with the Address at Miletus.

Address at Miletus
(Acts xx. 18—25).

Xx.19. dovAcvov TO kvpl@ peta
wdons Tawetvoppocvyns.

1b. 20.
mwiotey eis Tov KUptoy npaov "Inaody.

ees: . 5
THy els Oedv peravotay kat

ib. 23. to mvedpa Td Gytov...dta-
paptupetai poe Aéyor Ort Seopa kat
OriWets pe pévovory.

ib. 24. rHv dtaxoviav ny EXaBov
mapa Tov Kupiou "Incod, Siapaprv-
pacOa To evayyéAtov THs XapiTos
tov Oeov.

ib. 26. év ois StmAOov knpvocar
thy Baotdeiar.

ib. 27. dvayyeihar macay thy
BovaAny tov Geov.

ib. 28. LT@ ia, év @ Upa
ib. 28. mavti Te Trovia, €v 6 Vyas

4 : 1
To mvevpa TO aytov Geto emioKd-
mous, wotpaivery THY exKAnolay
tou Oeod.

* a z x
ib. 29. nv weptemotnoato bua
Tob aiparos Tov idiov.

W. EPH.

Ephesians.
vi. 7. Sovdevovres ws TO kUpio
kat ovK avOparors.

iv. 2.
ourns.

peta maons Tamewodppo-

‘ , ee ae
1.15. tyy kad? pas rior év To
‘ > - ‘ ‘ > ’ ‘
kupl@ “Invot Kal rHv eis mavras Tots
ayious.
lil, 13.
umep vpov.

év rais OdXipeoiy pov

ee

iv. 1. e€y@ o Séopios.

, ins te ee a
1,15. €» T@ Kupio Inoov.

iii. 6,7. Oud rod evayyeriou, od
3 , a ‘ nS \
éyevnOnyv Sidkovos xara thy dwpedv
THs xapttos TOU Oeow rhs dobeions
foot.

v. 5.
han incr ROA des
Bacireia Tov xptorou kai beod.

Pr roy en
ovK €yet KAnpovopiay ev TH

LIr. xara rny BovAgqy tov beAr-
patos aurov.
iii, 20. atte 4 Soda ev rH éx-
r 2 ~ > ~
kAnoia év Xptore@ “Inood.
iv. 3. Thy évoTnTa TOU Wvevparos.
40. 4.

Bint Ants ah a
€v TOpG, ev TWvEUpa.

ib. 11. x. adros ewxey rods pev
> Ay ‘ Ft X
droorodous...tos S€ motpévas kal

didacKadovs.
hy bo ee Pee ae A lat
1b. 30. TO mvetpa 76 dytoy Tod
Oeod.
: a rn s s 7 ze
i 6f & rh jyarnpévo, ev
3 : a
exouev tiv dmoditpacw 81a Tod
aipatos avrow.

ib. 14. els drodurpwow Tijs wept-
TOLNTEDS.

d

1 RELATION TO OTHER PAULINE DOCUMENTS.

Address at Miletus.

tb. 32. kat ra viv waparidepat
een F eee =
dpas TE xvpig Kai TO byw Tis

; alee , >
xapttos avrovd r@ Sduvayévo oiko-
Sopjoatxat Sodva ryy kXynpovopiay
év rots nytagpévors waow.

Ephesians.

ib. 16f. pvelay morovpevos emt
TOY Tpogevxav pov, iva 6 Oeds
tT. kupiov quar "Il. dd vpiv...cis TO
eldévat vpas...tis 6 mAouros tT. doEns
ths kAnpovopias avrov év Trois

© a
aytots.

iv. 12. mpos rT. karapticpov ft.
aytoy..., eis oixodouny Tod cdparos
T. xptorov (cf. v. 29 mpos oixodopny
T. xpetas).

(d) ‘Ephesians’ and ‘Romans.’

‘St Paul has two comparatively general Epistles, the Epistle to
the Romans and the Epistle to the Ephesians and the contrast
between them illustrates both. Both are full of the especially
Pauline Gospel that the Gentiles are fellow-heirs, but the one
glances chiefly to the past, the other to the future. The unity
at which the former Epistle seems to arrive by slow and painful
steps, is assumed in the latter as a starting-point with a vista of
wondrous possibilities beyond.’

(Hort, Prolegomena to the Epistle to the Romans, p. 49.)

With Rom. i. 18 ff. “Awoxadvrreras yop dpy? Ocod x.7.d.
compare Eph. v. 6.

» Rom. v. 1 ff Accowwbévres ovv...cipnyny exwpev «7d.
compare Eph. ii. 17 £.
» Rom. viii. 28—30 —rpoeyvw...tpowpurev—x.7.d,

compare Eph. i. r1—14.

Rom. xi. 15 —p%) Cw7 ex vexpav ;—
compare Eph. ii. 1 ff.

”

» Rom. xi. 33 ff. d Babos wrovrov x.t.d. }
yy» Rom. xli. 1—8 rapaxade ovv duds x.7.d.
Eph. iii. 16—19.
compare { ee
» Rom. xiii, rr—rq4 compare ox eo ern
» Vii ToO—13.

RELATION TO OTHER PAULINE DOCUMENTS. li

(e) ‘Ephesians’ and the ‘ Pastorals,’

Ephesians.

(a) Vi. 10f. Tod Aourod éySuva-
povade ev Kupig x. év T@ Kparet 7.
Site ete we Wi A
iexvos avrov. évdvcac de tr. mavomiav
T. Oeov mpos Td dvvacba vpas orijvas
Tpos--.* OTt OVK CATLY Nulv H WaAN TpOS
GANG mpos...: Sia TudTO dvadaBeTe
THY mavorAlay T. Geod, iva SuynOAre
dytiorivat...orqre ovv.,.evOvedpevot
tT. Oapaxa Tr. Stxatogvrns...ev TaTW
. ; : ated de
avadaBorres Tov Oupedy THs wigTEws,
év @ Suoeobe 1d a Ber -

S Suvyceabe mavta Ta BéAy T. TOVH
pov...oBéoat x.7.X.

ib. 11. ras peOodias rod daBo-
Aov.

(b) iv. 13. péxpe karavrice@per of
mavres eis THY EvoTNnTAa THS TioTEWS K.
T. €miyvaaews T. viov T. Geod....

ib. 5. ets kupuos...eis Oeds x.
TaTIp WAVTOY....
iL 6f. ets émawov do&ns tr. xaperos

avrodv, As eéxapirworey nas ev TO
_ > ,
Hyannpevea, ev @ Exouev THY amohu-

TPOTW....
, Be oe
v.2. x. waped@xKey €avTor UTED
MOV...
ib. 25 f. 6 xpiorés Hyamnoey T. ék-

, rapier , ny

kAnoiav x. €autov mapédaxkeyv Urep

auris: a airy ayiaon Kkadapicas
Z aa

T@ AovTpG Tt. Voaros.

Pastorals.

1 Tim. i 18 fva orpartevn év
avrais T. kakiy orpareiay, €xwv riot.

ib. vi. 12. dywvitou Tr. kadov dyava
ths wiorews.

1b. 11. Siwke Suxarocvvyy, wic-
TLv, aydmrny, dmopovny, mpavmabeiay.

2 Tim, ii. 1.
xapire tH ev Xp."

, ae eee
évOuvapou év TH

ib. 3. cuvkaxomd@noov ws Kaos
oTpariétyns Xpiorov "Incod.
ib. 5. éav S€ wal dOdyW tes ov

Pe ene ' re
oreiavovra éav pn vopipws addAnon.

iv. 7. Tov Kaddv dydva jydue-
pat, Tov Spopov rerédexa, THY mioriy
TeTHoNKa.

1 Tim. iii. 7. mayida rod d1a-

Bodov.

2 Tim. ii. 26. ék ris 7. StaBddov
tayidos.

1 Tim. ii. 4. rodro yap Kadov kal

dmodexrov évadmiov Tod GwTHpos Nav
Oeod, Os mavras dvOpdmovs Oéde
a 5 > p
cadjva x. eis émiyvaoty ddnoelas
édOciv. ets yap Oeds, cis pecitns Ocov
> , * ? ~ <
x. avOpérev, dvépwmos Xp. “Incois, o
Sods éaurov avridurpoy bmép mav-
Tov.
reer , rey oh Ne

2 Tim. ii. 25. py wore Sdn avrois
© As A aoe >
6 Geos peravoray eis emiyywoy GAn-
Oeias.

Tit. ii, 13 f. smpoodexdpevor rt.
pakapiav édrida «. émidveray rt.
Odéns 1. peyddov Oeot Kat carihpos
coAa > m~ a ca Cy *
jpav “I. Xpiorod, os @Sakev €avroy
imép nuav, wa AuTpsantar yas
dé naons dvopulas x. kabapian éavT@e

Aaov....
iii, 5. ¢owoev yas dua AovTpod
maXwyeveotas.

d2

lii RELATION TO OTHER PAULINE DOCUMENTS.

Ephesians.

ii. 7f. iva evdeiénrar ev 7. aidow
, ‘ or 1 x
T. emepxopevors TO UmEp[(sddAov wAoUTOS
T. xdptros avrov ev ypnaTtornts ep
jas é€v Xp. "Inood. 1H yap xaperi
é€ore ceawopevor Sia migtews: Kal
rovro ovx e& var, Oeot To Sadpov
ov €& pyar, va py Tis kavxnonrat.
avrod yap éopey rroinua, kriaOévres év
> 2. ¥ > - =
Xp. 1. émi €pyors dyadots ois mpon-
Toipacev 0 beds iva ev atrois mepima-
THO@peED.

1b. 12.
xwpis Xpiorov.

cg Ed ke ~ 3 #
OTe NTE TG Katp@ EKELYw

ib. 13. vuri b€ ev Xp. “Incod vpeis
of mote dvtes paxpay....

ib. 1 ff.
mepiemaTyoate KaTa TOV ai@va TOD
KOO mov ToUTOV...7. Vols THS amet-
Oeias: év ois kal npeis mavres
dveotpadnuéy mote €v tais éme-
Ouplats T. capKos nav.

7. quaptiats, év ais more

iv. 22. kara ras émtOupias ris
arrarns.
ib, 11. rovs dé evayyeAtoras.

1.13. dxovoavres Tov Aoyov Ths
aAnGeias.

(c) ii 19 ff. ddd eore oupmrodirar
tT. dyl@v kai oikeiot tov Oeod,
, i eran
e€motkodounOévtes emt r@ Oepe-

ae: ' .
Al@ Td” drocTohoy K. mpopyrar,
dvtos dxpoyevaiov alvtov Xpiorod
> a > . Cal > at
Incov, €v @ maa oikodopy cuvapp.
avéet cis vaby dytoyv év Kupio, ev @
: Y Pt'@, t
ee - >
kal vpets wuvorkodopeiobe eis KaTou-
kntyptov Oeow év mvevpare.

ii, 17, x. TeOepeAtmpévor.

iv. 3. omovddCovtes type rt.
er , on :
évoryra 7. mvedparos ev 76 ouvdécpe
Tijs eipnuns.

Pastorals.

ib, I—4. dvmopipynoxe avrovs dp-
xais éEovoias tmoraccer Oar meLOap-
xelv, mpos mav epyov adyaboy
éroipous eivat, pndéeva Braodnpeiy,
dudyous eivat émuetkeis, macayv év-
Secxvupevous mpaitnta mpos mdvras
dvOpdmous. ‘jyev yap mote Kat
wets avonrot, dmevOets, TAav@peEvot,
SovAevovres EmtOvpiars x. yOovais
motkinas....6re O€ ) XPNTTOTYS KH
pravOponia émepdayn T. ToTHpos HUay
Ocod, ovK && Epyar Tr. év Sixaoovyy
& émowjoapev nets, dAXG Kata TO
aurod éXeos....

ii, 12,
Beway x. Tas Koopixas éemtOupias

? > , > 7
wa apynoapevoe T. age-

cwdpoves x. Stxaiws x. evoeBas
, het eh RA

Cjowpev ev TG viv aidu,
2 Tim. iv. 3. xara ras idias

émtOupias...k. dao rt. adnOetas Tt.
ss 8 : ny ,
axon droorpéovow, emi bé r. pvdous
éxtpamnoovrat.

ib. 5. épyov moincoy evayye-
ALvorov-
li. 15. dpOoropotvta tov Adyov

THs adnOeias.

1 Tim. iii. 15. wa eidns was Set év
otkw Geov dvacrpéper Oa, Fris eoriv
a p » WTts eort
? i oa ee z ‘
éxkAnoia Oeov (avros, etvAOs Kat
cae m8 ,
édpaiwpa ths adnOetas,

2 Tim. ii. 19. 6 pévroe orepeds
OepéAtos Tov Geod eoTnker, Exov THY
oppayida ravtyy "Eyyvw Kipwos tous
évras avrov, Kal "AmooTnTw do
3 , a © 9 t . oo»
adixias was 6 Gvopatwy To dvopa
Kupiov.

+ \ t
omovdacov ceavtov Sdxt-

1b. 15.

pov mapacTicat To eg.

RELATION TO THE PASTORAL EPISTLES. liii

Ephesians.

%. 2. pera mdons rarewvoppoartyns
>”
kK. mpavtyntos, pera paxpobvuias,
2 , 2 , 2 a ,
avexXopevot addAniov ev ayarn.

,
Vv. 27. wa Tapaotnon avros
renee , ; . oy
€avT@ evdofov r. éxkAnoiav, wy Exov-
, a €2. 0% ” a ,
aav oriXoy f putida 7 Tt TeV ToLOv-
> 7 bad
Tov, add’ iva 7 ayia kal Guwpos.

(@) i 15. thy Ka spas rior
€v TG Kupio “Inood.
5

(e) vi. 4. éxrpépere adra ev
matdeia x. vovdecia xupiov.

iv. 11 f
d.dackddous, mpos Tov KaTaptic-
wor 7, dyioy eis Epyov dtakovias.

. gs 3 \
tous 6€ souévas Kat

vi. 5 f. Of dovdo1, Vraxovere
Tois Kata odpka Kupiots...ev amAdrnte
ths xapdias tpav...ék wuxns per’
evvoias Sovdevovtes.

v.21. vmotacadpevor dAAnAoss.

Pastorals,

1.22. Sioxe dé dixatootwny, rior,
dydmny, eipnuny pera rt. émkadov-
Hévev Tr. KUptov ex Kabapas Kapdias.

ib. 24. avekixaxov, év mpairnre
maWevorra tovs dvridtaTieuévous.

iii, 10, 1H miore, TH pakpo-
Oupia, TH dyarn, Th vropovg.

1 Tim. v. 14.
évroAny domedov

Typjoai oe THY
dveritnpmropy
péxpe THs émupaveias +. Kupiov nav
I. Xp.

iii, 13.
*Inoov.

> ee -
ev wioTel TH Ev XpioTa

2 Tim. iii. 19. Od wicrews ris
év Xpiot@ "Inood.

ib. 16. @hédAipos mpos didacKa-
Alav, mpos eXeypov, mpos eravophwcw,
mpos madeiav thy ev dixon, va
+ > - ~ -
dptios 7 6 Tod Geot dvOpwmos, pos
wav épyov adyadov €Enpriapévos.

1 Tim. vi. 1. "Ocor cioly dro (vysv
SotrAor, Tovs
, ms, “big? ae
maons Tins a€ious nyeicOwoar.

iSious Seomdras

Tit. ii. 9. SovAovs iBdiow Seard-
tas vmotdocecbar ev racy,
?
evapéotous eivat,

‘In the Epistle to the Ephesians the great mystery of the

Christian Society is set forth under two images which include the

essential truths of all later speculations.

It is the Body of Christ

in virtue of the one life which it derives from Him who is its
Head, and it is the Temple of God, so far as it is built up in

various ages and of various elements on the foundations which

Christ laid, and of which He is the corner-stone.

In the Pastoral

Epistles this teaching is realised in the outlines of a visible society.’
(History of the Canon of the N.T., p. 32.)

liv RELATION TO OTHER APOSTOLIC WRITINGS.

IX. RELATION TO OTHER APOSTOLIC WRITINGS.
(a) The Epistle to the Ephesians and the First Epistle
of St Peter.

It is

shewn more by identities of thought and similarity in the structure

‘The connexion, though close, does not lie on the surface.

of the two Epistles as wholes than by identities of phrase.’
(Hort, Introductory Lecture to First Epistle of St Peter, p. 5.)

‘The truth is that in the First Epistle of St Peter many
thoughts are derived from the Epistle to the Ephesians, as others
are from that to the Romans; but St Peter makes them fully his
own by the form into which he casts them, a form for the most part

unlike what we find in any Epistle of St Paul’s.’

(id. Prolegomena to Ephesians, p. 169.)

[The ‘parallelisms,’ as here exhibited, are for the most part noted either
in Dr Westcott’s Commentary itself or in Hort’s notes on 1 Pet. i. 1—ii. 17
or in Prof. Abbott’s Introduction, pp. xxiv ff, if not in all of these works.]

Ephesians.

i. 3. Evdoynrés 6 Oeds Kal
mwaTip Tov Kupiov yuav "Incod
Xptorot, o evrAoynoas nuas év
maon evroyig mvevpatiKg év Tois
; i , ns ae
érovpaviots év Xptord, nabas é&e-
A€EaTo...7pd karaBodns Koopov...
, cA > ¢ FA Les
mpoopicas nas eis viobeciav S.a “I.
7 , ,
Xp....ets €matvoy Sons +r. xdpiros
, co) 2 a? * > ea
avrob...€v 7 tryamnpéve, €v G Ex oper
e o
7. admohurpwow Sia Tr. aiparos
avrod....

. > e F
ib. 12. eis 0 eivas has eis Emarvov
86£ns avrov,..ev r. xp.

ib. 13. év & kal vpeis deovcavres
7. Adyov Tis ddnOelas, To evayyédtov
Ths goTnpias tuay, ev & Kal mored-
gavres eopayicOnre TG mvetpate

1 Peter.

1.3. EdAoynrés 6 cos kainatip
Tov kupiov HuaY Incod Xptorod,
¢ 5. aX Saeed 2
6 Kata TO moAv avToU Edeos dvayev-

, es deals Saas aN cae zm >
vyoas npas eis ehrrida (doav St
dvaotdcews “Incov Xpiorod éx

nes a
vexp@v, els kAnpovopiav apbaprov
kai dulayroy kai dudpavrov, rernpy-

, a n
Hévnv év ovpavois eis pas rovs
> ,
év Suvdwet Oeov ppovpovpévous bia

by
miotews eis c@rnpiav éroipny dro-

n = a > , = ‘*:
kahupOjvar év xaip@ eaxatg. év 6

cal sf
dyahhuao Ge, dAiyov...Avmnbevres...iva
‘ x
To dokipiov tuav r. wictews...eipeOy
> oa A om + AY >
els €matvov kal Sd€av kal rin ev
> t a an
amoxadiwet “Inoot Xpicrov. bv ovk
ay Bon E
iSavres dyamare, els bv dors wh dpdvres

, B Ss
meorevovres de dyad\tare yapa dvek-

' , : ,

Aadyt@ kai Sedo~acpévn, Koprts-

EPHESIANS AND 1 PETER. lv

Ephesians.
tis émayyedias TG dyio, 6 éotw
dppaBav 1. kAnpovopias npar...eis

€matvov +. d0€ns avrod.
1b. 15. Aca rotro....

4b. 18f. eis rd eidévar Ypas Tis corey
‘ ee ; et ae
7 €Amis THs KAYoOEws UVpdY, Tis oO

fs , ,

mottos 7. Sd&ns Tr. KAnpovopias
avrov év Tots dyiots, kai Ti TO vmep-

, rs a , ? a
Baddov péyebos tis Suvdpews avrod
els nuas T. WeaTevovyTas KaTa T.
évépyetav tT. Kpatous t. iaxvos avTod
a - ’
nv éevnpynkey ev 1. xptoTt@ éyeipas
avrov éx vexpav xadioas év defta
avrov év +. €moupaviots Urepava
maons apxps kat é£ovolas kal
Suvdpeas...x. wavta vmétakev.

ii. 2f. ev ais moré mepienarnoare
kara Tov aiava 1. Kégpov TovTov,
kata Tov apxorta T. eLovaias T. dépos,
T. mvevpatos tT. viv évepyovvros év
tr. viots THs dwetOeias: év ois Kat
nucis mdvtes GveotTpadnpey more
év rais émcOupiats T. capkos npav.

“3 i ,
ii. 18. dre be’ avrod Exopev rHy
mpocayayny of duorepo év évi
.
mvevpats mpos Tov marépa.

: a ee

ib. 19 f. oiketot Tod Oot, émotko-
: > a , ”
Sopnbevres emi a Oepedin mec ONTOS
dxpoyauaiov atrot Xpiorod “Inooi,
> ze Sad > ent LA ? a
év @ waca oikodopy...av&eu eis vaov
> Sf c ”
dy.ov év kupig, €v @ Kal vpeis
a '
cvuvotxodopetabe els KaTouKnTy-
is & ,
ptoy Tov Oeod ev mvevpare.

i. 20. xadioas év Se€ta wrr. (0.

supr.)

1 Peter.

pevot TO Tédos Ths Tictews T@TNpiaV
Sed \ ho . > ig
Wuxav. Llepi is carnpias e&etn-
hg
THOaV,..Tpopyrat...vis dmexahvupOn
Gre ovx éavrois vpiv dé denkovovy
+ ¢ & a > éX Com 8 A ~
avrd, @ viv dynyyédn vyiv bid Tay
> i
evayyeAtcapévay vpas mvevpare
dyi@ dmoorakévrt dm’ ovpavov.

iD. 13. Aud...

i. 14. ws Téxva vmakojs, py
owoxnpatiCopevor tats mpdrepov ev
tol > , © na ? 6 r IAA
Th dyvoia vpav émiOupiats, adda
kara TOY kaAécayTa vas dytov Kal
avrot dyw. ev mdon dvactpopR
yernOnre....

. ee V giik > ,

1b.17. xal...€v hoBo...avacrpa-

Pia gq ? ”

gyre: cidares Stu ov Oaprois...
éAurp@Onre ék THs paraias vay
> 7 aaa oa
dvaorpoopi7js..., GAAG,..atpare...
Xpicrod, mpoeyypoopévov pev mpd
kataBoAjs Kogpov, pavepwbévros
O€ em exxarov tay xpdvav dv dpas,
r. 8¢ avrod mucrots eis Oedy Tov
éyeipavra avrov éx vexpdv k. ddéav
adr@ ddvra.

ii.3. wa & aire adénOire eis
cornpiav....

- é é

ib. 4—6. mpos bv mpocepyxopevot,
ALOov Cavra...cai avrot ws AiBou
a =~ >
(avres oixoSopeiade oixos mvev-
patikos els iepdrevpa dytov.

iii, 18. ta nas mpocayayn TO
ded.
ab. 22. ds éorw év dSeEta Oeov

mopevbeis eis ovpavoy UmoTayévTav
Ir@ adyyéA@y kal €Eoverdy kat
avrte ayy
i
Suvdapewr,

lvi RELATION TO OTHER

Ephesians.
iv. 2. perd...rametvoppoavrns.
1b. 22, amwoOécOat vpas...t. ma-

Aasdy avOpwror.

1b. 25.

Sos.

610 dm obépevor To Wed-

4b. 31 f. waoa mpia...xai Oupos
kal opy}...cat BAaogyplia apOyra
ap vpav obv radon kakia, yiverbe
6€ eis dAAnAous ypnortol, evoTray-
vor.

v.22, Al yuvaixes trois idiots
dv8pacuy (irorags.).

1b. 25. Of dvdpes, dyamare 7.
yuvaikas.
vi. 5. Of SovAc, UVrakovere Tots

yo. , \ '
KaTa oapka Kupiots peta PoRov
K. Tpopov.

APOSTOLIC WRITINGS.

1 Peter.
ii, 1. ’Amodépevot oty racay
kakiay «. mavra OdXdov kx. vmro-

kpioecs x. POdvous k. KaTadadtdas.

iii, 18. dpoppoves, ovpsabeis,
prabdeago, eForrayxvot, rame-
vodpoves.

tb. 1. ‘Opoiws yuvaixes vrorac-

Ls e *. , > ts
oopevat Tots tdiots dvdpacuy.

ib. 7.
, : , 5
dobevertép@ oxever TH ‘yuvatkeio
: 5 : 5 f
aArovépovres Tiny.

Oi dvdpes spolws...as

ii. 18. Of olxéras Umoracaopevor
, Res ,
év wavtt OdBq@ Trois deondrats.

‘Words common, and peculiar, to Ephesians and 1 Peter.

dxpoywviatos, evomAayxvos.

(6) Relation to Johannine Books.

(1)

‘Ephesians’ and the Apocalypse.

(a) The Church as the Bride of Christ.

Ephesians.

v. 25. Oi dvdpes ayanare tas
yuvaixas, kadds Kal 6 xptores
Hyamnoey tiv ekkAnoiavy Kai éavroy
mapéS@xev vmép aris, wa adray
aytdon kaapioas..., iva mapacry-
on...€vdokov ry éxdyolav.

ib. 29. exrpéper x. Oddrer adryy,
kadds kai 6 xptoros thy éxkdn-
olay.

tb. 32. 1d pvornpiov totro péya
€oriv, éya dé héeyw els Xproroy kai
[eis] ray exxAnolar.

Apocalypse.

xix. 7. dre jAOev 6 ydpos row
dpviov, kal 4 yun avtod Aroipacev
€auryy, kal €560y avr7 iva meptBadnra
Bicotwvoy Kapmpov kabapav: rd yap
Bioowov ra dikawpata ray dyleov
éoriv.

Xxi, 2. kal thy mokw thy dylav
‘Tepovoadip Kawyy eidov...7rormacpée-
my os viphny Kekoounperny ro
dvdpi avrijs.

ib. 9. SetEo coe ray wipdny riy
yuvaika Tov dpviov.

xxii, 17. kal TO mvetpa kal 7
vuugn déyovow "Epyov.

RELATION TO JOHANNINE BOOKS.

lvii

(8) The Apostles as foundation-stones of the Church.

Ephesians,

ii, 20. émotxodopnbevres emi ro
Oepedio Tay amogréday kal mpo-
nrav.

ib. 21. €v G maga oikodouy ovvap-
podoyoupérn avéer eis vady aytoy ev
kupio, év d Kai dpeis cuvorxodopeio de
eis kaTotkntyptov tov Oeod ev
mvevpari.

Apocalypse.

xxi. 14. Kai TO Teiyos Ths ToAEws
4 t , a ee bal
zyov Oepedious Swdexa kal én’ adrav
bddexa dvdpatra tov Sddexa adtogTo-
Aw Tov dpviov.

tb. 10. Hv wodw 7. dylav “lepov-
‘ mw 3 t an a
cadhp...€xovcay thy Sokav tov Geov.

ib. 22.
c *. 4 © LA c ¥
6 yap kuptos, o Oeds, 6 mavToKpaTwp,
vaos avtis ori.

ry ‘ . a 2 don
Kat VaOV OUK eidov ev auTn,

xxii. 3. x. 6 Opdvos tT. Oeov x. T.
dpviov év avr gorat.

[It has been more than once observed that there is little in common
between St Paul's Epistle ‘to the Ephesians’ and the Epistle, in the
Apocalypse, addressed ‘to the Angel of the Church in Ephesus’ Regarded
as a Pastoral, written to the Churches of the province of Asia generally,
the Pauline Epistle may naturally be compared rather with the Seven

Letters in the Apocalypse taken together.

The following are possible

parallelisms, suggested by such comparison. ]

Ephesians.

(Conflict with powers of evil,
steadfastness and victory.)
vi. 1O—13. evduvapotadbe ev xupig.
évdvcacbe T. mavor\iav 7. Oeod.
ativat mpos T. pebodias Tr. dtaBddov.
Ort...Hwiv 1 WaAn K.TA.
tva duvnOqre avreorivas.

ib. 14. orire otv K.7.d.
ib. 15. avadaBovres Tov Gupedy Tr.
TioTews.

i A A cat ia
1b. 18. rv paxatpay TOU Tvev-
paros, 6 coTw pijpa Geov.

Apocalypse i.—iii.
(Ephesus.)

ss c oy 19)
IL. 3. K. UTopovny Exets kK. eBaoTacas
8a TO Svopd prov.

1b. 5. tiv dyamny cov Tt. mpatny
apfxes.
1.7. TO viK@vee.

(Smyrna. )

1b. 10. yivov mioros adypt Oavd-
Tov.

tb, LI. 0 viKay.
(Pergamum.)
ib. 16, «. woNepnow per adrav év

TH popdpaiag tov oropards pov (cf.

i. 16).

: . - ”
4b. 17. 7@ Se vixdvre...dvoua Kawvov.

lviii RELATION TO OTHER
(Faithfulness and love.)

iI. 7. dylows rois ovow [ev Edéoo |
kal mearots év XptoT@ “Incod.

vi. 21. 6 dyamnros ddehpes kal
miotos OudKovos ev kupig.

ab. 23.

dyarn pera micreas.

Vv. 25. xaOas kal 6 xptords pya-
wyoeEV T. ERKANTIAY.

(The new Society and Temple
of God.)
ii. 15. ta r. d00 xrion év aire eis
€va katvov avOparov.

ib. 19. oupmodirat 7. ayioy x.
oikeiot tT. Oeov.

ib. 20 f.
vaoy aytov.

érrotkodopnOevres K.T.Asee

(Hyes of the heart.)
iL 17. wehariopévous tovs dg-
Oaxpods tr. kapdias.
(Exaltation of the Ascended Christ
and of His own with Him.)
tb, 20. x.kadioas év dc£id adrov

€v rt. €movpaviots.

ii. 4 f. 6 8 Oeds...pas...cuve-
xdO.oev év T. emovpavias év Xpiot@
"Inood.

(2)

Ephesians.
. > a - 2, a .
. he Te f €v T@ XpLoT@, &y 2 Kat
vpels akovoavres rov oyov THs aAn-

Geias.

iv. of rd de AvéBy ri éorw et
ae 1 p ‘ ,
py Ore kal xaréBy...; 6 xataBas

ar? yes ae
avrés €otw kal 6 dvaBas «7d.

APOSTOLIC WRITINGS.

(Thyatira.)
ii. 19. Ta epya cou kK. rT. dyamny
kK T. mlotiv x. T. Staxoviay x. 7.
Umopmovny cov.

1b. 26. 0 viKar.
(Sardis.)
iii, 2. od yap evpnxd cov epya
memAnpopeva.
1b. 5. 6 mikey.
(Philadelphia.)
ib. 7. 6 vikadv...momow avTov

, Soneial ak A
orvdov &v TO va@ T. Oeod pov.

* ~ a > , ’

1b. 9. x. yoaou ore nyamrnaa ce.

ib. 12. ypdyrw én’ avroy ro dvopa
7. Oeod pou k. T. Ovoua Tis TOACaS
Tov Beod pov, T. katvijs lepovaaAnp.

(Laodicea.)

ib. 18. éyypioa rods opOadpovs
gov iva Bhéerns.

ib. 21. 0 vuxdv, dd aire xadi-
oat per’ énod ev rh Opdve pov, ds
Kaye évicnoa kai éxadioa peta Tod
marpos pov €v T@ Opdv@ atrod.

‘Ephesians’ and the Gospel of St John.

St John.

117. 4 xdpus kai 7 adnOera da
*Incod Xpicrod eyevero.

Hii. 13. kal oddeis dvaBéByxev eis
Toy ovpavoy ei jt) 6 ex TOU ovpavod
karaBas.

RELATION TO JOHANNINE BOOKS. lix

Ephesians.

V. Il, «. poy GuvKowwaveitre 7.
se
épyots T. akdpmos +. okdTovs,
paddov dé Kai eAéyyxere.

ib. 13. Ta d€ mavra éLeyydpeva
ims Tod heros havepovrar, wav
yap Th havepovpevov das éoriv
(v. note ad loc.).

1b. 9. viv 8 pas év kuplo.

iv. 4,7. €v o@pa x. €v mvedpa kT.

cx ns ee face, AN RA Le at

evi b€ Exdot@ quay €566n 4 xapts
kara TO pétpov tis Swpeas rod
Xptorov.

= ¥ a

1.6. 1. xaptros avrod, 7s éxapiracey
fet So Se ,
neds €v TO Hyamnpéra.

v. 6. a ravra yap epxera 4
épy Tov Geod emi rovs viols THs
dmewOeias,

ii, 5, 6. «. Ovras Huds veKpovs...
cvve(womoingey TO XPLoTS@...kat

,
ouvyyerpev.

iv. 4f. &v oGpa...xadas...éKd7}-
) fe ia a P
Onre év pa eAmidt Tis KAnoews
lol .5 if t ,
vpaov: eis KUptos, pia miotts.

(3)
Ephesians,

z , id a
y. 8f. re yap wore oKOTOS, vi
x ~ > , ‘ € Ls ‘
86 has ev kupig: os Téxva Poros
WeptTareEtre.

iv. 5. dAnOevovres...€v dyamy.

St John.

iii, 19. Wydamncav of avOperoe
H@AXoy TO oKAdTOS H TO Has.

ib. 20. mas yap 6 havAa mpacowy
puget TO has Kai ovK epyerar mpds
4 ca on \ > a =
TO hos va py EXeyxXOH Ta epya
€ Ss Peotone er
o 8€ mov thy ddndeav
my ‘ a or cod
Epxerat mpos TO Has, wa havepad7
avrou ta epya ore év Oe@ éoriv
elpyao eva.

’ -
auTouv-

ib. 34. Ov yap dméorekev 6 Geos

. ee a Sona
Ta pnpata tT. Ocov adel, ov yap ek
pérpov Sid@ouw +o mvedpa (cp.
vii. 39).

ib. 35. 6 matyip ayama Tov viov

Nia 2 : - \
kat mdvta Sédwxev ev TH xeEtpt
avrov (cp. x. 17).

ib. 36. 6 d€ dwetOGv Te vid ovk
derar Cwyv, GAN 4 dpy} Tov Geot
peéver er avrov.

e i. € eG

v.21. @omep yap 0 TaTnp EyEetpet
Tous vexpovs kai (womovet, ovras

a Ae ar é ’ -
kal 6 vids ous Jehet (worrocet.

ab. 25.

g, 2: * , ~
Gre of vekpot axovoovow tT. davis

» ¢ Von a2
EpXETaL WPA Kal vuY EoTLY

guen ier area:
t. viod t. Oeov Kat of axovoavres
'

¢jyoovety.

x. 16. kai G@Aa mpdBara eyo a

ovK fotrw ek ths avAns TaUrns: Ka-
keiva dei pe dyayelv, kal THS Pavijs
pov dkovoovow, kal yernoovras pia
mwoipyn, €is mony.

ee a >
XVii. 20. iva wavres ev wow.

‘Ephesians’ and the Epistles of St John.

rt John.

F ee a ,
1, 6. €ay ELTTO) LEV OoTt Koly@vLay
Zyouer per’ avrov kal ev TOG oKdret
mepimata@pev, evddoueba Kal ov
- A > , an es
mocoupev THY aGdnOecay: eay de év
TO Poti meptmatapev ws avros
gorw év TO Hori...

RELATION TO OTHER

lx

Ephesians.

vy. 26. iva avrny ayidon xada-

picas T& Aovtpe.

‘a > 2» > ,

i. 7. ev @ exopev 1. dwoditpwoww
61a Tov alparos avrov, Thy adeouy
T. TapanTroparov.

iv. 25. dmoOéyevor TO evdos
Aadeire dAnGerav.

v. 8. réxva horos (v. supra).

1b. 6. pndels tas dmardra.

1b. 9. 6 Kapmos Tov horos év wdon
> , 5 , .
ayabwotvvn Kal Stxatociyy xm. aAn-
cia.

ib. 13. Ta...mdvra.,.vm0 Tov Poros
avepovrat
ii, 3. x. Hueda rTéxva pioe opyis.

v. 10, Soxtpacovtes Th é€atuy
evdpeoroy ré kupi@ (cp. Rom. xii. 2).

ii. 2. ev ais more mepieratyoare
Kata Tov aid@va TOU KOT MoV TOUTOV,
kata Tov dpxovra T. é£ovcias T. aépos,
T. WyEvpaTos Tov viv evepyourTos év
tT. vlois THs dmetOias.

iv. 13. mpos +. pedodiav ris

mavns.
1b. 15. aAnOevorres ev ayamn.

Vv. 2. mepimareite ev ayarn.

APOSTOLIC WRITINGS.
rt John.

i. 9. iva ay nuiv ras dauaprias
kal kaOapion nas aro maons ddikias
(cp. 0.7, 76 aipa"L....cadapiCer nuas
dé mdons dpaprias).

ii. 21. wav Wetdos éx tis ddn-
Oeias ov ory.

iii. 2. dyannrol, viv réxva Oceov
éopev (cp. i. 5, 6 Oeds has éariv).

1b. 7 f. rexvia, pndeis tAavarw
Upas: 6 moav dixkacoguvyy Sikatds
€oTw: oO Tomy tT. duaptiay é€k T.
StaBorov eoriv.

ER: ra .
0. 10, ev rovT® Pavepe éoTw Ta

téxva Tov Geov kat Ta réxva 7. dta-
, a -

Bodov: mas o py woey THY Otixatocvyny

ovk €oTw ék tov beov.

iv. 1. Soxiuatere ra mvevpara ef
éx Tod beob éoriv.

ib. 4 fF. Ste peifeay éoriv o ev vpiv
aA ©&? a ie ? 4% Lf
6 €v TO KOO p@: avTol ex T. KOTpOU
‘
ciolv.
ae a ae er eee
pets €x Tou Ocov eoper.
yweokoper TO Tredpa THs dAnOcias
k. TO Tvedpa THS TWAGdYNS.

2 John.
v. 3. év ddnOeia kai dyamp.

4 > ae c ? ‘ oo
v. 6. x. atty éorly y ayamrn iva

Tepiratapey Kata T. évrodas avrov-

oe 3 1 ” 3 ae
avrn 1 evrody e€otw...va év adra
mepirarire.

‘St Paul had brought home to believers the divine majesty of

the glorified Christ: St John laid open the unchanged majesty of
“Jesus Christ come in the flesh”.’

(Introduction to Gospel of St John, p. xv.)

HISTORIC REFERENCES TO THE GOSPEL. lxi

X. HISTORIC FACTS OF THE GOSPEL TO WHICH
REFERENCE IS MADE IN ‘EPHESIANS.’

The Incarnation and life of Christ on earth.

ii. 15. ‘having abolished the enmity...the law of commandments
in ordinances...in His flesh,’ ie. under the conditions of our mortal
life.

The Passion.

i. 7. ‘in Whom we have our redemption through His blood

N xa 9 > A\?
(Oud. TOV ALLATOS adrod).

ii, 13. ‘were made near (éyevyOyre éyyts) in the blood of the
Christ ’—the reference being “to the—redemption of the Gentiles

once for all accomplished by Christ’s— Passion.”

ib. 16. ‘and reconcile them...to God through the cross (8a Tod
oravpov).’

v. 2, ‘even as Christ also loved you and gave Himself up
(zapédwxev éavtov) for us.’

ib. 25. ‘even as Christ loved the Church and gave Himself up
for it.’

The Descent into Hades is probably [included in that] which is
described in the words xaréBy eis ra xatérepa THS yHs (iv. 9) and

6 xaraBds (v. 10) [v. notes ad loc.].

The Resurrection.

i. 19, 20. ‘according to the working of the might of His
strength, which He wrought in the Christ, when He raised Him
from the dead’ (éyepas airév éx vexpav).

ii. 6. ‘and raised us up with Him (cvvypyeper).’

lxii HISTORIC REFERENCES TO THE GOSPEL.

The Ascension.

i. 20. ‘and made Him to sit at His right hand in the heavenly
order,’

iv. 8, 10. ‘When He ascended up on high (évaBas eis tos)...
Now this He ascended (7d S€ *AveBy)...He that descended He
Himself is also He that ascended far above all the Heavens.’

The absence from the Epistle of any clear reference to the
‘Return’ is to be noted. (But cf. iv. 30 cis nuéepav amoAvtpucews

and notes on i. 14; also i. 18.)

The descent of the Holy Spirit at Pentecost as a special gift to
the Church is implied in i. 13 f., ‘in Whom ye also, having heard
the word of the truth, the gospel of your salvation,—in Whom,
having also believed, ye were sealed with the Spirit of promise, the

Holy Spirit, which is an earnest of our inheritance’ [v. not. ad loc.].

With iv. 11 ‘ pastors (wo.névas) and teachers,’ the only place [in
the N.T.] in which zojv is the definite title of an office [v. not. ad
loc.] may be compared Jo. xxi. 16 ‘He saith unto him, Tend

(roipawe) my sheep.’

CHARACTERISTICS. lxili

XI, CHARACTERISTICS.

‘In this Epistle St Paul still dwells on the same class of truths
as in the Epistle to the Colossians. Only whereas in the Colossians
he combats error directly, he here combats it indirectly ; whereas
there he is special, distinct, personal, here he speaks broadly and
generally.’ (Lightfoot, Biblical Essays, p. 395.)

‘Besides this, St Paul has given to his teaching a new centre.
In this Epistle it revolves about the doctrine of the Church. The
same truths which in the Epistle to the Colossians are advanced to
combat a peculiar phase of false doctrine, have here a place as
leading up to the doctrine of the Church. Compare, for example,
the treatment of the subject of Christ the Logos in Col. i. 1, ii. 9
with Eph. i. 22, or of the law of ordinances in Col. ii. 14 with
Eph. ii. 14, 15, or again the practical lessons of the relations of
husbands and wives in Col. iii. 18, 19 with Eph. v. 25 f£., 32. The
propriety of this new centre of teaching is obvious when we remember
that it is addressed not in a special letter to an individual Church,
but in an encyclical to several Churches.’ (id. 1.)

The Epistle to the Ephesians ‘conducts us from the two peoples
who are so prominent in the Epistle to the Romans to the one
people, or one man, which in that Epistle is nowhere explicitly set
forth, though it is implied in its teachings and aspirations..., but
now in the Epistle to the Ephesians is to be brought into clear

prominence.’ (Hort, Prolegomena, p. 179.)

‘This idea—of the unity of Christians as forming a single
society with Christ for its invisible Head—which in different forms
dominates the whole Epistle, was the natural outflow of the Apostle’s
mind at this time, as determined by the course of outward and
inward history on the basis of his primary faith. It was needed
to be set forth for the completion of his Gospel. On the other

lxiv CHARACTERISTICS.

hand it was equally needed for the instruction of the no longer
infant churches of Western Asia Minor.’ (id. <b.)

In reading the Epistle we all feel the grandeur of the vision,
which it opens, of the unity of Creation.

Experience more and more shews us that we were born to strive
for it. It is brought ever nearer.

St Paul enforces this truth when he tells of the ‘mystery’
entrusted to him—the incorporation of the Gentiles in the Body of
Christ.

Having set forth the truth—unsearchable, inexhaustible, and
extending ‘unto all the ages of the ages,’ he goes on to shew that it
yet finds its application in the commonest virtues.

‘Walk worthily,’ he says, ‘of the calling wherewith ye are called.’

The consummation depends on the co-operation of all to whom
the truth has been made known.

‘There is one God and Father of all, Who is over all and through
all and in all.’

Here is our sufficient, and unfailing hope.

‘But to each of us’—here is our strength and our responsibility
—‘was given’—not ‘will be’ in the future, but ‘was’ given—the
grace which we severally need for the fulfilment of our specific
functions.

While we keep in mind the whole, we must do our part.

And our part is determined for us, that we may contribute to
the great whole.

Our grace—the Divine help accorded us—is proportional to the
place which our part has in the great unity.

The unity of life, of all life, nay of all being, of the seen and the
unseen: and, specially the fellowship of man with men and of man
with God.

The Epistle to the Ephesians...in the fewest words commends
this aspect of Creation to us, and it is...of intense practical

significance.

CHARACTERISTICS, lxv

If we believe in the unity shewn under three different aspects in
Eph. ii. 14—18, hope and confidence will return, when we look on
the unfathomable sadnesses of life ; if we believe that for each of us
a work is prepared which we can do, if we surrender ourselves to
God (ii. 10), we shall be saved from the restless anxiety of
self-chosen plans ; if we believe that all the details of ordinary life
have a spiritual side: and opportunities of service (v. 20 f.: cf.
Col. iii. 17), we shall be enabled perhaps to preach our Gospel a
little more effectually in life.

[Part of the foregoing is taken from a letter, published in the
‘Life and Letters’ of Bishop Westcott, vol. ii. p. 232, the rest from
notes for an unpublished sermon. ]

‘The forces of Nature, so to speak, are revealed to us as
gathered together and crowned in man, and the diversities of men
as gathered together and crowned in the Son of Man; and so we
are encouraged to look forward to the end, to a unity of which
every imaginary unity on earth is a phantom or a symbol, when the
will of the Father shall be accomplished and He shall sum up ail
things i Christ—all things and not simply all persons—both the
things in the heavens and the things upon the earth (Eph. i. 10).’

(Christus Consummator, p. 103.)

‘Men, so to speak, furnish the manifold elements through which
(in the language of St Paul) a body of Christ (Eph. i. 23) is shaped ;
just as the world furnishes the elements through which man himself
finds expression for his character.’ (db. p. 106.)

‘In the Epistle to the Ephesians St Paul lays open a vision of
the spiritual origins and influences and issues of things temporal,
and confirms the truth which lies in the bold surmise of the poet
that earth is in some sense a shadow of heaven.

‘Now he sees in the fabric of the material Temple with its “wall
of partition” a figure of the state of the world before the Advent,
and then passes to the contemplation of its living antitype, built on
the foundation of apostles and prophets with Christ for its head

W. EPH. é

Ixvi CHARACTERISTICS.

corner-stone. Now he traces in the organisation of the natural
body the pattern of a glorious society fitly framed together by the
ministries of every part, and guided by the animating energy of a
Divine Head.

“Now he shews how through the experience of the Church on
earth the manifold wisdom of God is made known to the heavenly
hierarchy. Now he declares that marriage, in which the distinctive
gifts and graces of divided humanity are brought together in
harmonious fellowship is a sign, a sacrament in his own language,
of that perfect union in which the Incarnate Word takes to Himself

His Bride, the firstfruits of creation.’ (The Incarnation and Common
Life, p. 161.)

‘The concluding appeal or peroration (vi. 1o—20), breathing a
very lofty and eloquent tone, contains a carefully-wrought account
of the warfare between the Church and the powers of darkness and
evil which brood over the world. It is to be observed that here as
generally throughout the Apostolic writings, the imagery is borrowed
from the poetical books of the Old Testament. Most of it may be
found in the book of Isaiah. The warfare described is not the
battle of the individual Christian for his own salvation, but the
greater conflict in which Christ leads His forces against the enemy,
the war of the Gospel against the powers which keep mankind in
slavery. But individual Christians are the soldiers in this war, and
the armour mentioned is such as individual Christians must put on.

‘The sentences with which the Epistle closes,—the mention and
commendation of the messenger who was to carry it, and the usual
benedictory prayer,—remind us that this was a bond fide pastoral
letter, addressed to Christians, who looked up to St Paul as their
teacher.’ (Llewelyn Davies, Introduction to the Ephesians, p. 25.)

PLAN OF THE EPISTLE. lxvii

XII. PLAN OF THE EPISTLE.

A. Tue Curistian DispEnsaTIon.

THE Unity anp UNIVERSALITY OF THE CHURCH, ETERNAL FACTS
NOW AT LAST REVEALED (i—iii.).

SaLuration (i. 1, 2).

I. A Hymn or Praise to Gop FOR THE REDEMPTION AND
CONSUMMATION OF THINGS CREATED IN Ourist (i. 3—14).

1. The work of the Divine love: the fulness of the Divine
blessing realised ‘in Christ’ (v. 3).

2. The bestowal of the blessing (4—14)

(a) wrought out before time in the eternal order according
to the Divine idea (4—6),
(6) and realised in time in spite of man’s fall (7—14).

II. THANKSGIVING FoR FAITH REALISED: PRAYER FOR DEEPER
KNOWLEDGE: GENERAL EXPOSITION OF THE WORK OF CHRIST FOR
MEN (i. 15—1i. 22).

1, Thanksgiving for the faith of the Ephesians (i. 15, 16 a).

2. Prayer for their fuller enlightenment (i. 16 b—21).

3. The work of God for men in Christ,—overcoming personal
disqualifications (i. 22—ii. 10).

4. Union of Jews and Gentiles in one Divine Body (ii. 1122).

TII. THe GRANDEUR OF THE REVELATION MADE To Sr Paut.
PRAYER FOR FULLER UNDERSTANDING IN THOSE WHO RECEIVE IT (iii.)

1. Revelation to St Paul of the central truth, or ‘mystery,’ of
the universality of the Gospel (1—13).

2. Prayer that those who receive it may be enabled to apprehend
its lessons (14—19).

Doxology (20, 21).

lxviii PLAN OF THE EPISTLE.
B. Tue Curistian Lire (iv. 1—vi. 20).
I. THE GROUND, THE GROWTH, THE CHARACTER OF THE CHRISTIAN
LIFE (iv. I—24).
1. The correspondence of life and faith (1—3).
2. The unity and harmonious growth of the Christian Society,
that Body of which Christ is the Head (4—16).
3. Contrast of the old life and the new (17—24):
(a) the old life (17—19),
(6) the new life (2z0—24).

II. THE OUTWARD MANIFESTATION OF THE CHRISTIAN LIFE,
PERSONAL AND SOCIAL (iv. 25—vVi. 9).

1. Special features in the Christian character (iv. 25—v. 14):
truth (v. 25), control of anger (26 f.), honest labour (28), good
language (29 f.), tenderheartedness (32), lovingkindness (v. 1 f.), as
opposed to impure and selfish indulgence. The Christian life the
life of a child of light (7—14).

2. Cardinal social relationships (v. 15—-vi. 9).

(a) Social conduct and temper in general (15—21).
(6) Wives and husbands (22—33).

(c) Children and parents (vi. r—4).

(d) Servants and masters (5—g).

III. Tue CaristiaN WARFARE (vi. 10o—20).
EPILOGUE.

Personal message (vi. 21, 22).

Benediction (23, 24).

MPO E@®EXIOYS

W. EPH,

THE CHRISTIAN DISPENSATION.

A. THE UNITY AND UNIVERSALITY OF THE CHURCH, ETERNAL
FACTS NOW AT LAST REVEALED (i.—iii.).

SALUTATION: i, 1, 2.

I. A Hymy or Praise to GOD For THE REDEMPTION AND
CONSUMMATION OF THINGS. CREATED IN CHRIST (i. 3—14).

II. THANKSGIVING FOR FAITH REALISED: PRAYER FOR DEEPER
KNOWLEDGE : GENERAL EXPOSITION OF THE WORK OF CHRIST
FOR MEN (i. 15—ii. 22).

III. THE GRANDEUR OF THE REVELATION MADE TO ST PAvt.
PRAYER FOR FULLER UNDERSTANDING IN THOSE WHO
RECEIVE IT (iii.).

IrPO >

E®ESIOY>

MAYAOC AITOCTOAOC Xpixrov *Inoov dia OeAn-

patos Oeot Tots dyiows Tois ovaw [év "Epéow] Kat

1 om. é ’E¢écw &*B 67** coddvet ap Bas.

_1, 2. SaLUrarion.

* Paul, an -apostle of Christ.

Jesus through the will of Gop, to
the saints which are at Ephesus and
JSaithful in Christ Jesus: ? Grace
to you and peace from Gop our
Father and the Lord Jesus Christ.

I. Tladdos] In the cognate letters
to the Colossians and Philemon, St
Paul joins with himself ‘Timothy our
brother.’ The Epistles to the Romans,
Galatians and the Pastoral Epistles
are written in his own name alone.

dnéarodos X."1.] Compare Tit. i. 1
SoddAos Geod dmdarodos Sé *I. X.; Phile-
mon I déoptos X.°I. The title marks
the writer as the accredited envoy of
his Lord: comp. John xvii. 18.

bia OA. Ocod] 1 Cor. i. 1; 2 Cor.
i. 1; Col. i 1. The thought is ex-
panded in Gal. i. 1 and Rom. i. 1, 5,
which form the best commentary on
the phrase, though the controversial
colouring present there has no place
here. Conscious dependence upon
Gop Who had called him is the source
and strength of St Paul’s ministry.
Self is lost in Gop (comp. ¢. ii. 10). Per
voluntatem Dei, subauditur Patris,
non meis meritis (Primas.). The ori-
ginal Divine call was the foundation
for the Apostle’s separation for his
special work: Acts xiii. 2.

The thought finds a somewhat dif-
ferent expression in 1 Tim. i. 1.

Man’s freedom lies in the acceptance
of Gop’s will as his will. The Apostle
feels Gop’s purpose for him and
welcomes it. All he does is (in pur-
pose) the fulfilment of the will of
Gop. ,

Tois aytos... Iycov] St Paul ad-
dresses not the organised body ‘the
[local] Church’ (as in writing to the
Thessalonians and Corinthians, comp.
Acts xx. 17; Apoc. ii. 1 &¢) or
local ‘churches’ (as in writing to the
Galatians), but ‘the saints’ (as in the
Epistles to the Romans, Philippians,
Colossians), using the title which was
common to all Christians. The word
suggests the idea of a Catholic Church,
in which ‘the saints and faithful’
scattered throughout the world were
united. Even in this slight trait we
can recognise the influence of the
conception of the empire on the
Apostle. Compare ec. iii. 18.

The clause rois otow év "Edéow is
intercalated naturally in the funda~
mental phrase rois dylous xal miorois
to the saints and faithful. The cor-
responding enlargement in Col. i. 2
Tots év KoAoooais ayios Kat morois
adedgpois brings out the meaning
clearly. The words év X. "I. go with
the whole sentence: ‘being as you
are in Christ Jesus’: incorporated
in Him and living by His life. The
words are not to be taken here or in

I—2

4 THE EPISTLE TO THE EPHESIANS.

a > a) ~
murtois €v Xpotw Inoov:

{I 2

2. / con Yo 7 > AN
Xapes UMLY Kat €lonvn avo

Qcov rarpos ruwv Kat Kupiov “Inco Xpirrod.

1 Cor. iv. 17 with muoros. Comp. ¢. Vi.
21; and Addit. Note on ev Xpiord.

For the sense of dyios see 1 John
ii. 20 and for the absolute use of
mores see Acts x. 45; 1 Tim. iv. 3,
12; v. 16; vi. 2; Tit. i. 6.

The three characteristics saints,
Jaithful, in Christ Jesus, give a
complete and harmonious view of
those to whom St Paul writes. He
addresses men who are consecrated
to Gop in a Divine Society (saints),
who are inspired by a personal devo-
tion towards Him (faithful), who are
in Him in Whom the Church finds its
unity and life (¢. iv.16). Thus the order
saints, faithful, is seen to be perfectly
natural. The two thoughts are com-
plementary : Gon’s will, man’s answer.
So the thought of the social consecra-
tion to Gop precedes the thought of
the continuous individual faith by
which the members of the body keep
their place in it.

The word morois may mean either
(1) ‘trustworthy,’ or (2) ‘believing.’
The rendering ‘faithful’ contains ele-
ments of both and best represents the
meaning here.

The fundamental idea of dyos is
consecration to Gop. Consecration to
Gop implies either in purpose or in
attainment conformity to His will.

The word is found of Christians in
Acts xxvi. 10 (St Paul) ; in all St Paul’s
Epistles except that to the Galatians ;
in Hebrews, Jude, Apocalypse; but
it is not found in the Epistles of
St James, St Peter and St John.

2. xdpis kal eipnyn] The uniform
salutation of St Paul in his Epistles
to Churches. The words of common
‘courtesy become words of solemn
blessing. Christ Himself blesses
through the believer.

For eipyvn see Phil. iv. 7; John xiv.
27; Col. iii. 15.

dd Oeod marpos juav...] The judy
is omitted in the salutations 2 Thess.

i.2; 1 Tim. i. 2; 2 Tim.i.2; Titi 4;
and in the corresponding phrase c. vi.
23. For the different shade of thought
compare the use of 6 waryjp and o
marynp pov in St John. (Addit. Note
on 1 John i. 2.)

kat x. I. X.] The Lord Jesus Christ
is united with the Father in all the
salutations of St Paul. The language
in 1 Thess. i. 1, 2 Thess. i. 1—2 and
Tit. i. 4 is specially worthy of notice.

Primasius adds justly: cum ab
utroque gratia optatur, unum (év John
X. 30) esse monstrantur.

I. A Hymn or Praise to GOD For
THE REDEMPTION AND CONSUMMATION
OF THINGS CREATED IN CHRIST (i. 3—
14).

The whole passage is a Psalm of
praise for the redemption and con-
summation of created things, fulfilled
in Christ through the Spirit according
to the eternal purpose of Gop.

This fulfilment is contemplated
specially in the relation of believers
to Christ, chosen in Him, redeemed,
enlightened, sealed.

That which has been done already
is the pledge of that which shall be.

The general sequence of thought is
clear. The work of the Divine love is
summarily characterised in v. 3; and
then it is analysed in detail, as it was
wrought beyond time in the eternal
order (vv. 4—6), and then historically
realised in time in the experience of
believers, both Jews and Gentiles
(wv. 7—14).

From first to last the fulness of the
Divine blessing is shewn to be realised
‘in Christ’ (v. 3).

In Him Gop chose us (v. 4).

In the Beloved He graced us (v. 6).

In Him we have our redemption
(v. 7); even as Gop purposed in Him
to sum up all things in the Christ
(v. 10).

In Him the faithful of Israel were
made a Divine heritage (v. 11).

I 3]

THE EPISTLE TO THE EPHESIANS. 5

> \ e \ A A ~ wn
3€vAoyntos 6 beds Kat TwaTnp ToU Kupiov ruwv

In Him the Gentiles found a place
(o. 13).

In Him they were sealed by the
Spirit (v7. 13), the pledge of a larger
hope (2. 14).

The rhythmical structure of the
passage will be apparent, if it is

arranged according to the succession
of the principal clauses; and at the
same time some obscurities of con-
struction will be removed when atten-
tion is fixed on the dominant finite
verbs (as in Phil. ii, 6—11).

EvAoyntos 6 Oeds Kal rarnp Tov Kupiov Hav Incod ry
3 Roynros 's Kal marnp Tov Kupiou judy “Incod Xpiorob,
6 evAoynoas nuas €v macy eddoyig mvevpatixy
€v Tots émoupaviors
. x
ev Xpior@,

. p dient sat cote %
4 xadds eEehéaro nas €v avTG mpo kataBodjjs Kocpou,
oe iF oe ' 4
etvat Huds aylous Kai duapous KaTevadsrioy avrod ev dyamn,
5 mpoopicas rpas els viobeciav Sia "Inocod Xpicrov eis avrdy,
kata THY evdoxiay Tov OeAnparos avrod,
6 eis €xawvov SdEns THs xaptros avrou
- cal a
qs €xapitacen npas ev TS yyannuéeve,
bf A > a a
7 & @ éxopev Thy drodurpwow bid Tod aiparos avroi,
‘ xv ~
Thy adeow Tey wapantoparov,
KaTa TO TAOUTOS Tis xaptTos avrod
z > Lr + a » , , A ,
8 is érepiocevcer eis nuas ev mdon copia kal hoovyces
n , a a
9 yropicas jyiv To wvoTHptoy Tod OeAnparos avroi,
kara THY edSoxiay avrod fv mpocbero ev alta
10 eis otkovopiay Tob mAnpwparos Tay Katpar,
dvaxeadasdcac ba Ta wavra ev TO xpitra,
Ta émlt Tots ovpavots Kai
ra emt tis ys"
2 = a > he \ 5 X 56;
Il év adr, év d kal exAnpdOnuer
apoopia Oérres
kara mpobecw Tov Ta mavTa evepyouvTos
. 8 canes , >
kara Thy BovAny Tov GeAnparos avrod,
i , 5 ok
12 eis 70 etvat Hyas eis émawov Sdkns avrov
Tovs mponAmtkoras €v TO XpLoTe*
13. év @ kai vpeis dxovoavres Tov Adyou Tis dAnOeias,
TO evayyéALov THs GwTnpias Lpar,
> «% ‘ A ? , a , ? t a
év @ kai miorevoartes, €oppayicOnre TG mvevpate T. ewayyeNias T. dyin,
> - Wii ce
14 6 €arw dppaBay ris KAnpovopias yay,

“ '
els dmoAUTpwow Tijs TEpiToUTEas,
cd es con , > -
eis éawvov tis 8déns avrov.

(1) The work of the divine love:
the blessing of Him Who blessed (v. 3).

Blessed be the Gop and Father of
our Lord Jesus Christ, Who blessed
us in all spiritual blessing in the
heavenly order in Christ.

3. The verse is man’s adoring re-
sponse to Gop for the manifestation
of His love.

EvXoy....'I. X.] The whole phrase
is found again in 1 Pet. i. 3, in thanks-
giving for the gift of new birth, to-
gether with the prospect of an eternal
inheritance; and in 2 Cor. i. 3 in
thanksgiving for effective consolation
in distress.

The word evAoynrés expresses the
claim to be blessed as of right. In

6 THE EPISTLE TO THE EPHESIANS.

[I 3

r tod e / n , 7 ,
"Incot Xpwrov, 6 evAoynoas ruas év macy. EvADYia

this respect it stands in contrast with
evAoynpevos, Which is used of a person
who has been visited with blessing
(Lk. i. (28), 42 [contrast i. 68]; xiii. 35;
xix. 38, &c.; in John xii. 13 D, reads
evAoyntés). The distinction is recog-
nised by Philo de migr.. Abr. 19.
EvAoynros is used in the N. T of Gop

only eight times (St Mk xiv. 61 6 ~

vids Tod evAoynrod, St Lk., St Paul,
1 Pet.). In the uxx. it is used of

men, but not absolutely (Gen. xxvi. 29
Uo kupiov; Deut. vii. 145 Ruth ii. 20; °

1 Sam. xv. 13, &c.).

Compare Ezra Abbot, ses 410;
Hort on 1 Pet. i. 3.

It is uncertain whether ein or éoriv
is to be supplied with .evAoyyrés—
whether the phrase is a wish or an
affirmation. The other instances in.
the N. T. give no clear decision. The
examples in 2 Cor. i. 3 and 1 Pet. i. 3
are exactly parallel. Luke i. 68 sug-
gests ‘be’ by the following 6m. Rom.
ix. 5 is uncertain. The affirmative
sense is definitely expressed in Rom.
i. 25 (ds €orw evA.), and 2 Cor. xi. 31
(6 dv evA.). On the whole the render-
ing Blessed be... seems to be the most
natural. V. L. benedictus est.

6 beds kat matnp Tt. k. np. I. X.] Both
titles may be taken with the genitive:
‘the Gop and Father of our Lord
Jesus Christ’? He Who is ‘our Gop
and Father’ is also ‘the Gop and the
Father’ of the Lord: John xx. 17
mpos TOY maTépa pov Kat warépa Upov
kal Oedv pov kai bedv vuav. The title
‘the Gop of our Lord Jesus Christ’
occurs v. 17 (compare Heb. i. 9;
Matt. xxvii. 46); but ‘the Father of
our Lord Jesus Christ’ in c. iii. 14 is
a false reading.

On the other hand the correspond-
ing phrase in Col. i. 3 16 Oe marpi
tov x. 7. I. X. is unambiguous—Gop
the Father of our Lord Jesus Christ;
and the words here can be understood
in this sense: Gop Who is also Father
& our Lord Jesus Christ. In this

case the article is taken with the
whole compound phrase eds kal
nm. T. «I. X.: ‘He Who is Gop and
is further revealed as Father of our
Lord Jesus Christ.’

There is the same ambiguity in the
other places where the phrase occurs :
2 Cor. i. 3; xi. 31; Rom. xv. 6; 1 Pet.
i. 3. But in Apoc. i. 6 tO Oe@ kai

| Tarph avrod (ie. "I. X.); 1 Cor. xv. 24

Srav mapadiée tHy Bac. TO Oe@ kat
marpi the sense appears to be clear.
6 evAoynoas.. J Who blessed...
not ‘who blesses’ or ‘who will. bless.
The work of Gop for us is potentially
complete. Probably the time to which
St Paul looks is the call of each be-
liever when he was made partaker of

the truth of the Incarnation.

The divine blessing is regarded
under three co-ordinate aspects (év,
év, ev): év m. evdoyia, the atmosphere,
as it were, by which it encompasses
US; ev Tois éemovpavios, the order in
which it is realised; ¢v Xpiord, the
living Person in Whom it is centred.
A true personal sense of this blessing,
which is a matter of experience and
not of testimony, gives the right inter-
pretation of life and duty and service.

For the use of the aorist in regard
to the Divine work of redemption in
different relations, compare v. 4 éfedé-
faro, v. 5 mpoopicas, v. 6 éxapitacer.

2 Tim. i. 9; Tit. iii, 5

neas] St Paul unites himself in
this respect with his fellow-believers ;
compare 1 John ii. 1 f. note. He
assumes that his own experience is
theirs, He is not teaching a new
truth, but reminding them of one
with which they were familiar. The
repetition of jets throughout this
section is to be noticed. Elsewhere
the passage from the general thought
of Christian privileges to the special
grace shewn to the Gentiles is most
suggestive: ov. 12, 133 cc. i. 18—20;
iii. 8—10; iv. 1, 7, 13, 20; vi. 1I—20.

év macy evr. mv.] in all spiritual

I 3]

blessing, in spiritual blessing of every
form (v7. 8 év macy copia; iv. 2 pera
maons tarewoppocvrns note), blessing,
that is, which quickens and finds its
place in our highest life. All human
powers can be spiritually affected.
Compare 1 Cor. i. 30; Col. ii. of.
‘Spiritual’ is opposed to that which is
earthly and sensuous (1 Cor. xv. 44 ff.)
in its source and form and object;
compare 1 Pet. ii. 5. With this ex-
ception the word wvevparids is found
(more than twenty times) only in St
Paul’s Epistles. The temporal bless-
ings of the Old Covenant are con-
trasted by implication with the spirit-
ual blessings of the New.

év tois éemovpavias] Vg. in caeles-
tibus, in the heavenly order. The
phrase (ra émoupana), as it is here
used, is peculiar to this Epistle (not in
Colossians). It describes the supra-
mundane, supra-sensual, eternal order,
or, as we should say, generally ‘the
Spiritual world, which is perceived
by thought and not by sight (2 Cor.
iv. 18). This is not distant or future
but present, the scene even now of
the Christian’s struggle (c. vi. 12),
where (for we are forced by the
limitation of our minds to localise
the conception) his life is already
centred (Phil. iii. 20 judy 7d wodirevpa
év ovpavois trapxer; comp. ¢. ii. 19),
and his strength is assured to him,
and his triumph is already realised
(ec. i. 20; ii. 6). Nay, even more, the
work of the Church is to make known
in this region of a higher life the
facts of the Lord’s Coming (ce. iii. 10).
Comp. Orig. épa «i dvvarat 76 év Trois
éroupaviots eivat avti Tod ev Tots vonTois
kat €£o alcOnocav.

Elsewhere the adj. érovpanos is
used for that which belongs to the
spiritual world: John iii. 12 (of
heavenly truths); Heb. viii. 5 note ;
ix. 23 (of the heavenly archetypes of
the Levitical institutions); 2 Tim.
iv. 18 (the heavenly kingdom); Phil.
ii. 10 (as contrasted with émiyeos and
katayOdvios). Compare also 1 Cor.
xv. 48 f.,, where this word is applied

THE EPISTLE TO

THE EPHESIANS. 7

to Christ as the ‘spiritual,’ ‘supra-
mundane’ man, ~ ;

év Xpior@] In virtue of our union
with Him, ‘in Whom are all the
treasures of knowledge and wisdom
hidden’ (Col. ii. 3), of which we
potentially become partakers. See
% 1 and additional note.

Observe the continual reiteration of
the thought throughout this section :
4 &v adro; 6 ev Td Fyamnpérg; 7 ev ad;
9 &v airé; 10 ev TH Xpior@; 11 év
airG; év db; (12 év r@ Xpiotg;) 13 ev
6, €v 6. Contrast dia I. X. v. 5.

The blessing which Gop has be-
stowed upon us is, to sum what has
been said, spiritual in its essence,
spiritual in the sphere of its action,
spiritual in its personal realisation.
Compare Col. iii. 1—4. The life of the
Christian is ideally lived ‘in Christ,
‘in the heavenly order.’ Contrast the
blessing ‘in Christ’ with the blessing
‘in Abraham’ (Gen. xii. 3). _

The repetition of the cognate forms
evAoyntos, evAoyjoas, evAoyia, though
in somewhat different senses, for Gop
blesses in deed and we in word, is
characteristic of St Paul. Compare
2 Cor. v. 18 ff So below v. 6 rijs
xapiros...qs éxapirocey pas.

(2) The bestowal of the blessing
(4—14) (a) wrought out before time
in the eternal order, according to the
Divine idea (4—6), (6) and realised
in time, in spite of man’s fall (7—
14).

The blessing described generally in
v. 3 is now regarded in the details of
its bestowal. In describing these, the
Apostle brings into sight the work
of each person of the Holy Trinity ;
of the Father in the eternal purpose
of His love (vv. 4—6); of the Son in
His Incarnation (vv. 7—12); of the
Holy Spirit in giving now to each
believer the earnest of His inheritance
(wv. 13, 14). Compare 1 Cor. xii. 4—6,

The form of the whole section is,
as has been already said, that of a
lyrical doxology ; and the close of each
division is marked by the solemn
burden, found only here, which. de-

8 THE EPISTLE TO THE EPHESIANS.

I4

-~ 3 ~ 2 , 2 ~ 4 \ E
mvevpaTixy év Tois éroupavios év Xprra, *kabws é£e-
, a n \ - > *
AéEaTo nuas év avT@ mp0 KataBodns Koopov, Eivat Huas

clares that the several aspects and
stages of Redemption are unio the
praise of the glory of Gop (ve. 6,
12, 14).

(a) The blessing wrought out before
time in the eternal order according to
the Divine idea (vv. 4—6).

In this work we notice:

an election to holiness (v. 4),

resting on predestination to son-
ship (2. 5),

followed by the gift of Gop’s grace
whereby we are made meet
for His presence (v. 6).

4 Even as He chose us in Him before
the foundation of the world, that we
should be holy and without blemish
before Him in love; s having fore-
ordained us unto adoption as sons
through Jesus Christ unto Himself,
according to the good pleasure of His
will, © to the praise of the glory of
His grace, which He freely bestowed
on us in the Beloved.

4. «aOes...] The several points
which follow display the mode and
the measure of the blessing with
which Gop has blessed us. The
historical fulfilment in time corre-
sponds with the eternal Divine will.
St Paul piles up phrase on phrase
to shew that all is of God’s timeless
love.

éfede£aro] He chose us (i.e. Chris-
tians as a body v. 3) for Himself out
of the world. The word ékdéyerOa
is found in the Epistles only in 1 Cor.
i. 27, 28 and James ii. 5 in addition
to this place. The theological sense
of the word is seen most clearly in
the words of the Lord recorded by
St John: vi. 70; xiii. 18; xv. 16—19.
(Compare Mk xiii. 20; Acts xiii. 17.)
The derivatives éxXexrds (Synoptists,
St Paul, 1 Peter, 2 John, Apoc.) and
éxdoyn (Acts, St Paul, 2 Pet.) must be
considered with ék\éfacda. The
middle voice emphasises in all the
places, where éxAé&ac@at is used in the

N. T., the relation of the person
chosen to the special purpose of him
who chooses. The ‘chosen’ are re-
garded not as they stand to others
who are not chosen, but as they stand
to the counsel of Gop Who works
through them. Compare Lightfoot,
Col. iii, 12. The éxAoy7, like the ék-
kAnoia, is preparatory to a wider work
(wv. 10, 14).

mpo xat.x.] Vg. ante mundi con-
stitutionem, before the foundation of
the world. As the thought of ‘the
heavenly order, the scene of the
Christian’s life, lifts us above the
limits of space, so the origin of his
life is placed beyond the limits of
time. The members of Christ are
placed in an eternal relation to Christ
their Head. The same phrase (mpo
kat. x.) is used of the love of the
Father for His Son, John xvii. 24,
and of the work of Redemption in
the Son (1 Pet. i. 20). Compare also
1 Cor. ii. 7 mpd ray aidver, 2 Tim. i. 9
mpo xpovev aiovioy || Tit. i. 2. The
Jewish Covenant was from Abraham,
late in time: the Christian Covenant
was before all time: compare John
viii. 56 ff. Contrast with mpo kar. x.
the corresponding phrase dmé kar. k.
Srom the foundation of the world,
since time began: Matt. xxv. 34;
Lk. xi. 50; Heb. iv. 3; ix. 26; Apoc.
xiii, 8; xvii. 8. Comp. Rom. xvi. 25
(xpovots aiwvios). A like difference
lies between é¢v dpyy John i. 1 f. and
an’ dpxjs 1 John i. 1.

For xataBoAy see 2 Mace. ii. 29. It
is not used elsewhere in LXx. Kara-
Baddew, BadrrcoOa and xaraBory are
used rarely in classical writers of
‘foundation,’ literal or metaphorical.

elvat nuas...] that we should be
holy (as devoted to Him) and with-
out blemish (as acceptable offerings)
before Him, in whose sight no evil
can stand. For dyos see ¥. 1. “Apo-
pos is properly ‘blameless’ morally

I5]

THE EPISTLE TO THE EPHESIANS. 9

dryious Kal dsaipous KATEVWITLOVY avTOU éV dyann, ge ie
opiocas judas eis viobeciav Sia ’Inood Xpiarov eis avon,

5 Xpicrod ‘Incod B; text codd rel Or.

but in the Lxx. it came to be used for
victims which were ‘without blemish,’
and this sense prevails here, and in
1 Pet. i. 195 Heb. ix. 14. The addi-
tion of dveyAyjrovs in the parallel
passage of the Colossians (i. 22) gives
a moral colour to the word there,
and this meaning is dominant in Jude
24 and Apoe. xiv. 5. The combination
dyvot kai duapor (comp. ¢. v. 27) gives
the fulness of the conception posi-
tively and negatively. Chrysostom
expresses another aspect of the com-
bination: dys éorw 6 ris nloreas
peréxar, Gpopos 6 dveritnmrov Biov
peETLOV.

For the thought compare 2 Tim. i. 9.

The use of the simple infinitive
(etvac) as distinguished from eds ré
eivat (v. 12) marks the purpose as
potentially realised and not simply as
aimed at. So far as Christians are ‘in
Christ,’ living in Him and He in them
—and so far only do they live—they
are ‘holy and blameless’ (Gal. ii. 20;
1 John iv. 16). In capite omnia
membra benedixit et elegit, ut nos
faceret sanctos et immaculatos; non
quia futuri eramus sed ut essemus
(Primas.).

katevoriov avtov] before Him, in
His sight before Whom every fault is
patent (Heb. iv. 13). There appears
to be a reference to the appointed
inspector of victims, the poporkéros:
comp. Philo i. 320; Clem. Alex. Strom.
iv. 18 § 117.

év dydtn] These words may be
taken either with what follows or
with what precedes. But the con-
nexion with mpoopicas, having in
love foreordained us, is against the
rhythm; and the qualification of the
participle generally follows (c. iv. 2,
15, 16; ¢. iii. 17-is doubtful, see note ;
Col. ii. 2; ef. c. v. 2, 1 Thess. v. 13). If
then they are joined with what pre-

cedes (so Vg. in caritate qua praed.),
as seems on the whole to be best,
they complete the description of the
Christian character. As Christians
are ‘holy and blameless’ towards Gop,
so do they bear themselves one toward
another ‘in love’ (1 Cor. xvi. 14) which
they have appropriated as Gon’s great
gift: 1 John iii. 1. Compare ce. iii. 17;
iv. 15 f.; v. 2.

A special reference to the love of
Gop, which is indeed the spring of
human love (1 John iv. 10 f.) does not
appear to be called for here. The
actions described are a manifestation
of it.

5. mpoopicas...eis avrov] For mpo-
opi{ew compare v. 11; Acts iv. 28;
1 Cor. ii. 7; Rom. viii. 29 f. The
‘choice’ of Gop (v. 4) rested on the
fact that He had ‘foreordained us
unto adoption as sons.’ For viodecia
compare Gal. iv. 5; Rom. viii. 15, 23;
ix. 4. This new relation expresses
the special position of Christians.
Yids, as distinguished from rékvov (c.
y. 1), suggests the idea of privilege
and not of nature. Comp. note on
1 John iii. 1. That which was in type
the privilege of Israel was prepared in
spiritual fulness for believers. Gop
not only chose us in Christ—He might
have chosen us as His servants—but
He also destined for us through Christ
the right of sonship, bringing us into
fellowship with Himself (eis avrov) ;
and this not in regard to our merits,
but according to the good pleasure
of His will, which is absolute and yet
not arbitrary. His will is directed (as
we apprehend it) to the accomplish-
ment of the highest good (Rom. xii. 2;
Hebr. x. 7 ff.; Apoe. iv. 11 fear).

Out of the privilege of ‘sons’ grows
the character of sons. In the fullest
sense therefore the realization of the
adoption is still future: Rom. viii. 23.

10 THE EPISTLE TO THE EPHESIANS.

[I 6

\ \ r) / a , ? fod 6? at
Kata Tyv evdokiav Tov OeAnuatos avTou, °eis Emratvov
Sh. a 7 > a © 5 ey -
Sons Ths xaptTos avTov ns éxapitwoev Huds ev TH

The use of dia "Incod Xpucrov (as:

contrasted with év Xpior@) is signi-
ficant. The ‘many sons’ (Hebr. ii. 10)
are regarded in their personality and
not as incorporated in their Lord.
Under this aspect their life comes
‘through Him,’ and they are brought
personally to Gop (eis avrév). The
phrase does not occur again in the
Epistle (¢. iii. 9 is a false reading).

For eis avrov in a wider sense com-
pare Rom. xi. 36; Col. i. 20; and, as
applied to the Son, Col. i. 16.

kara thy evdox. T. 6. av.] Vg. secun-
dum propositum (placitum: Hier.
beneplacitum) voluntatis suae, Com-
pare 0.9 7d pvarnptoy Tov Ged. avrov
and v. 11 tyv BovAjy tod Ged. avrov.
These phrases stand by themselves,
and encourage us to see Gop’s will as
the expression of His gracious purpose,
disclosed to us in the Incarnation, and
carried to its issue roAvpepas kai Trodv-
tporews in what we with our limited
faculties regard as a plan.

Origen notices that evdoxia is strange
to classical Greek. It occurs not un-
frequently in the Lxx. (Pss., Ecclus.).

6. els ér. 8. r. x. av.] The adop-
tion of men as sons of Gop leads to
the praise of the glory of His grace.
The grace of Gop is, as is explained
in the next clause, the free and boun-
teous goodness with which He has
visited us in His Son. The glory of
this grace is the manifestation of its
power as men are enabled to perceive
it. Each fresh manifestation calls out
a fresh acknowledgment of its sur-
passing excellence. Christians there-
fore in whom it is effective are set to
reveal the perfections of Christ—the
Son made known in the many sons—
and by revealing them, to call out the
thankful adoration of men. Compare
Phil. i. 11.

For ris xapiros compare v. 7 7d
mdovTos Tis xdpitos avtoi, c. li. 7 TO
dmepBaddov mAovros T. Xap. avrov. So

St Paul reckons his own apostolic
commission (7 xapis ¢. iii. 2, 7, 8) and
the endowment of each Christian (7
xapis c. iv. 7) as Gop’s bounteous gift.

js éxapitacey tp.] Latt. in qua
gratificavit nos. Wherewith He
highly favoured us, which He freely
bestowed upon us. For is see ¢. iv. 1;
2 Cor. i. 4. It may represent jv (xdpu
xaptrovv) or 7, though the attraction
of the dative is very much rarer. See
v. 8. Xaperovy is to affect with ydprs,
which may be taken either subjectively
‘to endue with grace,’ ‘to make gra-
cious, or objectively ‘to visit with
grace, ‘to treat graciously. The
former sense is found in Ecclus. xviii. 17
mapa avdpi Kexaptropéevm and Ps, xvii.
(xviii.) 26 Symm. pera rod xexapito-
pevov xapitwOyon, and is given by
Chrysostom here: ov povov duaprnparav
dmnAdakev GAda Kal émepdaorous éroi-
noev. But it appears to be contrary to
the context which dwells on the great-
ness of Gon’s gift. Nor does St Paul
use yapis of human grace, not ¢. iv. 29,
nor Col. iv. 6 (yet see Lightfoot 1.c.).
On keyapirwpévn in Lk. i. 28 Bengel
remarks truly: non ut mater gratiae
sed ut filia gratiae appellatur.

At the same time the working of
Gop’s gracious gift by incorporating
the believer in Christ makes him
capable and meet for the presence
of Gop.

év r@ yyar.] Latt. in dilecto filio
suo: in the beloved. There is the
same ambiguity in this translation as
in blessed (v. 3). Two forms are thus
rendered, the verbal dyamyros (an-
swering to evAoynrés) claiming love by
its very nature; and yyamnpevos, which
(like evAoynuévos) suggests in every
case some special manifestation of
love. ’Ayamnrés is used of Christ by
the heavenly Voice: Matt. iii. 17 (Mk
i. 11; Lk. iii, 22); Matt. xvii 5
(2 Pet. i 17; Mk ix. 7; not Lk.
ix. 35); and it is used of men fre-

T7]

> , «
72 << of
HY ATHMEVW, Evy W EXOMEV

quently. This is the only place in
which jyarnpevos is used of Christ in
the N. T., and it is evident that stress
is laid upon the manifestation of Gon’s
love to His Son which He had even
then made in His exaltation to heaven.
This was itself the pledge of man’s
exaltation (c. ii. 6). For this reason a
unique title is used in place of ev
Xpiorg. “Hyarnpevos is used of men
1 Thess. i. 4; 2 Thess. ii. 13 (Lxx.);
Rom. ix. 25 (uxx.); Col. iii. 12; and
of Christ in Barn. ep. iii. 6 (with
the note of Gebhardt and Harnack) ;
iv. 3 (8).

(6) The blessing realised in time
in spite of man’s fall (ev. 7—14).

So far the Apostle has described
the eternal purpose and work of the
Father, for with Him purpose and
work are one. He now passes on to
the historical fulfilment of the Divine
counsel after sin entered the world, and
shows that the redemption wrought by
Christ through His blood (v. 7) has
been made known in its universal
power (8—10), for which glorious con-
summation Israel had been prepared
by a long discipline (11, 12) and in
which the Gentiles by faith had found
a place (13), receiving the Holy Spirit,
the pledge of the final victory of Gop

14).
. 7In Whom we have our redemp-
tion through His blood, the forgive-
ness of our trespasses, according to
the riches of His grace *which He
made to abound toward us in all
wisdom and prudence, *having made
known unto us the mystery of His
will, according to His good pleasure,
which He purposed in Him “unto a
dispensation of the fulness of the
seasons, to sum up all things in the
Christ, the things in the heavens and
the things upon the earth ; in Him,
I say, “in Whom we were also made
Gov’s portion, having been foreor-
dained according to the purpose of
Him, Who worketh all things after

THE EPISTLE TO THE EPHESIANS.

I!

A 3 is \ ~
Thy awoNvTpwow dia TOU

the counsel of His will, *to the end
that we should be to the praise of His
glory, we who had before hoped in
Christ; 8in Whom ye also are,
having heard the word of the truth,
the gospel of your salvation, in
Whom, having also believed, ye were
sealed with the Holy Spirit of pro-
mise “which is an earnest of our
inheritance, unto the redemption of
Gop’s own possession, unto the praise
of His glory.

7. The great counsel of Gop, which
was interrupted by man’s sin, was ac-
complished by the redemptive work
of Christ.

év @...mapartwparav| In Whom,
as incorporated with Him and made
members of His Body (Rom. iii. 24
Tis dmoAutpdcews ths ev X. 1), we
have and enjoy (c. ii. 18; Rom. v. 1)
redemption, or, more emphatically, our
redemption—the redemption which is
the outcome of our Christian faith—-
through His blood, even the forgive-
ness of our trespasses. Men as sinners
are represented under a twofold as-
pect. They are captives at once and
debtors: captives to the devil from
whom they are ransomed ; debtors to
Gov Who remits what they owe to
Him. For amodvrpwots compare Ad-
dit. Note on Hebr. ix. 12.

da rod ai. avr.) On the meaning of
‘blood’ as essentially distinct from
‘death,’ see Notes on 1 Johni. 7. It
may be observed that Advaros, dmo-
Gaveiv (common elsewhere: Col. i. 22 ;
ii. 20; iii, 3) do not occur in the
Epistle.

The various constructions under
which ‘the blood’ of Christ is pre-
sented in relation to the redemption
and salvation of men should be care-
fully studied. We have

(1) diac. gen., through, by means of.

Acts xx. 28; Eph. i. 7; Hebr.ix. 12.

(2) da c. ace., by reason of.

Apoe. xii. 11.

(3) é€v im, implying a living con-

nexion of the believer with the source

12 THE EPISTLE TO THE EPHESIANS.

[18

4 “ \ af a , A
aiuaTos avToU, Thy aderw TwWY TapaTTwWMATwWY, KATA
\ ~ a , 2 - e ,
TO mAOVTOS THS YapLTOS avToU Bais err epiaaevoev eis

of life, the life, as it were, encompass-
ing him.

Rom. v. 9; Eph. ii. 13; Hebr.

x. 19; Apoc. i. 5; v. 9; vii. 14.

Compare Rom. iii. 25; 1 Cor. xi. 25;
Hebr. ix. 22, 25 ; xiii. 20.

(4) simple dat. of the instrument.

1 Pet. i. 19.

Ava and ev are used in the same
context : 1 John v. 6 note.

tiv ad. r. wap.] the forgiveness of
our trespasses.

The exact phrase does not occur
elsewhere. In the parallel, Col. i. 14,
the commoner phrase rv dpeow trav
dpaptiov is used, which recurs ten
times in the Synoptists and the Acts,
but not again in the Epistles. The
original of the expression (ddievar
mapanr.) is found in Matt. vi. 14ff.;
Mk xi. 25f. The difference between
‘trespass’ and ‘sin’ seems to be, that
‘trespass’ brings out the idea of the
violation of a definite law, while ‘sin’
expresses the essential estrangement
from Gop implied in the act whereby
man misses his true end. Compare
Rom. y. 12—21, where the proper
meaning of the two words can be
seen plainly. The parallel of ‘ forgive-
ness of trespasses’ with ‘redemption’
lies in the fact that through forgive-
ness man is placed in his true relation
to Gop: he has ‘received the atone-
ment’ (Rom. v. 11), and is ‘atoned’
to Him. The past with its results is
that which holds us in bondage. The
removal of these bands brings free-
dom. It is not unlikely that some
false interpretation of ‘redemption’
as a deliverance from the fetters of
physical law caused the Apostle to
emphasise its moral nature. Comp.
Lightfoot on Col. i. 14.

cata TO WA. T. x. av.] This character-
istic form of expression is peculiar to
St Paul: 2 Cor. viii. 2; Rom. ii. 4;
ix. 23; Phil. iv. 19; Col. i. 27; ii. 2;
and below v. 18; cc. ii. 7; iii. 16,

8—10. This revelation of His grace
Gop has made known to us in its
immeasurable issues.

8. is éwep....pporvnoer] Latt. quae
superabundavit in nobis, which
(grace) He made to abound toward
us in all wisdom and prudence...
The rhythm of the sentence deter-
mines that the words év x. cog. kai
pov.are to be joined with émepiocevoer
and not with yvwpicas. The parallel
phrase in Col. i. 9 iva mAnpwOyre thy
éniyvoow tod OeAjparos avrod seems
to be no less decisive for the interpre-
tation of m. copia kai dpovnoe: as de-
scribing the manner in which the grace
of Gop was manifested in those on
whom it was bestowed. The applica-
tion of ‘wisdom and prudence’ to Gop
in Prov. iii. 19 (Lxx.) and the use of
moXvroikivos copia in ¢. iii. 10 does
not justify the reference of aca cod.
kal dpov. to Gop here. On the other
hand the fact that His grace issued in
such gifts to men implies that they
found exercise in the contemplation
of His working. Through these be-
lievers are enabled to trace the con-
nexion between the successive revela-
tions which he made modupepas kat
moAutpores, all leading up to the final
revelation in His Son; and yet more
the complete and harmonious fulfil-
ment of His earthly work in His Birth,
His Death, His Resurrection, His As-
cension, followed by the descent of the
Holy Spirit. The same gifts have
also a further application. St Paul’s
thoughts necessarily turned to the
contemplation of the special privileges
of the Jews (comp. Rom. ix. 4 f.); but
we can now observe the signs of
Gop’s counsel in the training of ‘the
nations’ and in the slow realisation
of manifold lessons of the Gospel in
post-Christian history.

For the transitive sense of éepio-
cevoev see I Thess. iii. 12; 2 Cor. iv.
15; ix. 8. The intransitive sense

I 9, 10]

THE EPISTLE TO THE EPHESIANS.

13

ei 4 4 , ‘ , , com ‘
as €v Ta 9

np : ad Bice g's Kal Poovncret 6 Soba aces ied -

Muatnpiov Tov OeAnuatos a’tov, Kata thy evdokiay
5) ~ av , é o ? ~

avTou nv mpoebeTo ev aita * eis oikovouiay Tov TANPW-

‘wherewith He abounded’ would re-
quire js to be an attraction from
which is very much rarer than the
attraction from 7p.

For «doy compare v. 3 note. The
distinction of copia and dpdvnars is
marked from the time of Aristotle
(Eth, Nic. vi. 7).

‘Wisdom’ deals with principles:
‘prudence’ with action. In this way
‘prudence’ may be called ‘the child of
wisdom’ (Prov. x. 23 Lxx. 9 codia
dvdpi rixres Ppdvnow). Spdvnots occurs
in the N.T. again only in Lk. i. 17,
but the corresponding adjective occurs
frequently (eg. Matt. x. 16; xxv. 2).

9. ‘yvepioas...rov Ged. av.] Vg. ut
notum faceret sacramentum volun-
tatis suae. Having made known—in
that He made known—the mystery,
the Divine counsel now revealed, which
was the expression of His will. The
fact of a revelation is always implied
in the word ‘mystery’ in the N. T. (see
c. iii. 3 note), even in the Apocalypse,
where the revelation is imminent.
The phrase ro pvor. tis Bovdjs occurs
in Judith ii. 2. Compare 2 Tim. i. 9 f.

Q, 10. xara tiv evdoxiav...] accord-
ing to His good pleasure—gracious
purpose—which He purposed (set
before Himself) to accomplish in Him,
the Beloved, destined to issue in a
dispensation belonging to and, as it
were, springing out of the fulness of
the seasons—when the full measure of
their appointed course, with all their
lessons of preparation and discipline,
should be accomplished—namely, ¢o
sum up all things in the Christ....

mpocbero] Rom. i. 13; iii, 25. See
mpobects ¥. II.

ev avr@] Latt. in eo, in the Beloved.
The Incarnate Son embodied the
purpose ofGop. The end of Creation
was reached in Him through Whom it
had its origin (Hebr. i. 2).

The common text év éavrd adds
nothing to the force of mpoédero.

oixovoyiar] dispensation. The origi-
nal word describes the function of a
‘steward’ (oixovdpos 1 Cor. iv. 1 £.), as
indeed does the English word accord-
ing to its derivation. It occurs (in
addition to Lk. xvi. 2 ff.) in 1 Cor. ix.
17; Col. i. 25 (1 Tim. i. 4); ©. iii. 2, 9.
The exact meaning which it conveys
appears to be in each case that of a
distribution of Divine treasures, which
have been committed by Gop to
chosen representatives, that they may
be faithfully administered by them.
All earlier ‘dispensations’ were crown-
ed by that of Christ, in Whom are
all the treasures of wisdom and
knowledge hidden (Col. ii. 3). These
He dispenses with perfect righteous-
ness and love, giving Himself for and
to ‘His brethren.’ The act of ‘dispen-
sation’ passes naturally into the scheme
of dispensation. Compare Lightfoot
Col. 1. ©.

Tov mAnp. tT. katpav] Latt. plenitudinis
(Tert. adimpletionis) temporum, the
Sulness of the seasons. The phrase
differs characteristically from that in
Gal. iv. 4 76 mAjpwpa rod xpévou the
JSulness of the time (contrast Mark i.
15). Td mAnp. tT. xpovou marks the
limit of an appointed term: ro mAnp.
t. kaipav, the close of a series of criti-
cal periods, each of which had its
peculiar character and was naturally
connected in some way with the final
issue: comp. Mk i. 15; John vii. 8;
Lk. xxi. 24. The words ‘times’ and
‘seasons’ are connected in Acts i. 7;
1 Thess. v. 1; Tit. i 2 f. (a singu-
larly instructive passage as to their
difference): see c. v. 16. ‘Time’
(xpéves) expresses simply duration :
‘season’ (ka:pos) a space of time de-
fined with regard to its extent and
character.

14 THE EPISTLE TO THE EPHESIANS.

~ {I ir

fied r if \ / 2 oe

MaTos TwV Kaipwr, dvaxepadawaoacba Ta TavTa ev TO
Leal \ \ ~ ~ \ A \ - a

XploTw@, Ta Et TOS OVpavols Kal Ta Em THS ys EV

a 2 e S , / \ 4

auto, “év @ Kal éxAnpwOnuev mpoopicbevTes KaTAa TpO-

dvaxepadaiwcacba] Latt. instau-
rare: Tert. (Ir. int.) Hier. recapitulare,
to sum up, specially to gather into a
brief compass the heads of an argu-
ment or statement (Rom. xiii. 9).
The word here expresses the typical
union of all things in the Messiah, a
final harmony answering to the idea
of creation, just as the corresponding
word dmoxaraAdaéa used in Col. i. 20
expresses the reconciliation of the
parts of creation one to another and
to Gop in view of the separation and
estrangement wrought by sin. Even
apart from sin the dvaxedadaiwors of
created things was required that they
might attain their unity in Gop (Rom.
xi. 36); and sin introduced the ne-
cessity for an atonement (xarahAayy
Rom. v. 11). Comp. Ps.-Hipp. ¢. Beron.
2 Hs (i.e. THs avTo Twpardcews) epyov
4 Tdv OAd@y éotiv eis avTov dvaxepa-
Aalwors. Just. M. ap. Iren. iv. 6 (11),
2...unigenitus Filius venit ad nos,
suum plasma in semet ipsum recapi-
tulans... This consummation lies be-
yond the unity of the Church, the
Body of Christ, which contributes
towards its realisation.

Ov pédvov of katakeppatiopot Trav
oikovopoupévav kai of xa? eva doyot
tav Stocxoupevoy eloly ev TG Tod Geod
Aédy@ kal rq copig avrov, dAda kal
n dvaxepadaiwots Kal, os Gy etrot tis,
ovykeparaiwats mavrov (Orig.).

ra mavra...] Whereas mavra (Jo. i. 3,
Heb. iii. 4) denotes all things taken
severally, ra mavra properly signifies
all things in their unity, actual or ideal
—the sum of all things. Compare vv.
II, 23; c¢. iii. 9; iv. 10; Col. i. 16, 17,
20; and especially Heb. i. 3, where see
note.

év tT xptore] in the Christ, in the
Messiah. The title appears to be used
here with a distinct reference to the
Lord as the expected Saviour. With

the article (as in this Epistle: cc. i. 12,
20; ii. 5, 13; ili. 4 (6), 8, 17, 19; iv. 7,
12, 13, 20; V. 2, 5, 14, 23 ff.; vi. 5)
‘Christ’ is dominantly, if not exclu-
sively, the title of the office and not
simply a proper name. Creation was
brought under the consequences of
sin through man (Gal. iii. 22) and so
redemption came to creation through
man. Comp. 1 Cor. xv.28 ; Rom. viii. 19.

Ta él rois ovp....] the things in the
heavens.... This sublime revelation of
the extent of redemption as com-
mensurate with the whole creation is
brought out especially in the Epistles
of the Roman Captivity: Phil. ii. 9,
10; Col. i. 20; v. 21. The solitary
prisoner could see farthest into the
glory of the Divine counsels, even as
the martyr ‘saw the heavens opened
and the Son of Man standing at the
right hand of Gop’ (Acts vii. 56). At
the same time the outward unity of
the Empire furnished an image of the
Divine reality.

It is altogether arbitrary to intro-
duce any limitation into the inter-
pretation of ra mavra. The truth
transcends our comprehension, but
we can see that it answers to the fact
and purpose of creation (Apoc. iv. 11
joav; Rom. xi. 36).

The slight difference of construction
between émi rois ovp. and émi ris y.
will be noticed. With the dat. éni
denotes simple position, with the gen.
extension over. “Emi rois ovp. is a
unique phrase; elsewhere in corre-
sponding connexions ev is undisturbed:
Matt. vi. 10; xxviii. 18; 1 Cor. viii. 5 ;
Col. i. 16, 20; Apoc. v. 13; ¢ iii. 15.

11,12. For which consummation a
preparation had been made by the
discipline of Israel.

Il. év av. ev o....] in Him, I say, in
Whom we were also made Gov’s
portion.... Christians are a new Israel

I 11]

THE EPISTLE TO THE EPHESIANS.

1s

ol \ , » a 2 A \ A a
Oecw Tot Ta TavTa EvepyouvTOS KaTa THV BovAnv Tou

(comp. Deut. xxxii. 9): Gal. vi. 16;
comp. Gal. iv. 28; Matt. iii. 9.
through the Church in the New Dis-
pensation, as through Israel in old
time, that the counsel of Gop is
wrought out for the world.

The sense of éxAypaOnuev is difficult
to determine. The word is not found
elsewhere in the N. T. The nearest
parallel is in Acts xvii. 4 mpoce-
kAnpdOnoay ro Lavi were assigned
by Gop to Paul.... So here it may be
‘we were assigned,’ that is, to Gop;
while the conception of Israel as
Gon’s xAjpos served to define the idea
(Deut. ix. 29). Compare Pind. Ol.
viii. 19 Uppe & exAdpwoe rorpos Znvi.
It has also been taken to mean ‘we
were made partakers of the Divine

inheritance.’ This is in harmony with

Col. i. 12; but it is difficult to obtain
the meaning from the form. The
parallels quoted are not to the point.
Early writers take the simple sense
‘we were appointed (Vg. sorte vocati
sumus ; Ambr. sorte constituti; Aug.
sortem consecuti; Ambrst. sortiti)...
to the end that....’ This is perfectly
legitimate, but the context seems to
require a reference to the Divine
kAnpos (Acts xxvi. 18; Col. i. 12).
Comp. 2. 18.

mpoopicbérres...] having been fore-
ordained (v. 5 mpoopicas) to occupy
this position...to the end that we
should be....

kata mpobecw] Comp. c. iii. 11 xara
mpobeow tay aidvev; Rom. viii. 28 ;
2 Tim. ig; Rom. ix. 11.

The word mpoéeors is used of ‘pur-
pose’ generally: Acts xi. 23; xxvii. 13;
2 Tim. iii. 10.

Tov ra mavra évepy....| of Him who
worketh all things after the counsel
of His will. The language which
describes the action of Gop must of
necessity be figurative. The phrase
Bovd} rod OeAjparos, which occurs here
only in the N. T., expresses that His
will is not arbitrary, but, if presented

It is’

in terms of human experience, guided
by a settled counsel. BovAy (only in
the Pauline group of Epistles) ‘ex-
presses counsel with reference to
action: OéAnpa (in all groups) will
generally. Comp. Acts ii. 23 19 dprc-
pévy Bovdy kai mpoyvace: rod Ged
exdorov; iv. 28 dca 4 xeip cov kal 4
Bovdy mpodpicer yevér Oat; XX-27 macav
thv BovAny rod Geov. Hebr. vi. 17 ro
dperaberov ris BovAfjs avrov. Lk. vii.
30 tHv BovAny tov Geov nOérncay eis
éauvtovs. Acts xiii. 36. Comp. Matt.
i. 19.

ta 7. évepyouvros| Comp. 1 Cor. xii. 6
6 évepyav Ta mavta év Tacw; v. II
mavra O€ tavta evepyet TO Ev Kal TO
aro mvedua. Gal. iii. 5 6...€vepyav
Suvapers év vpiv; ii. 8 évepyjoas Térpe.
Phil. ii. 13 Oeds dori 6 evepyay ev ipiv
kal td Oéhew xai rd évepyeiv. The
verb évepyeiv brings out the idea of
the personal power which is opera-
tive rather than the result produced
(épyd(eoOat c. iv. 28). It has refer-
ence always to action in the human
sphere.

12 f. The general statement that
Christians as Christians were made
Gop’s portion through their incor-
poration in Christ (ékAnpadnpev with-
out pets) is now defined. The new
Israel included both Jews and Gen-
tiles. The Jews with whom St Paul
identifies himself (eds 16 eivat nuas...)
who had fixed their hopes on the
promises of the Deliverer, were in a
peculiar sense ‘for a praise of Gov’s
glory’ now that their expectations
had found fulfilment, witnessing to
the accomplishment of His purpose
*prepared through their national dis-
cipline (comp. 1 Pet. i 12). At the
same time the Gentiles also, of whom
the Ephesians were representatives
(xai dpeis), had found a place in the
same Divine fellowship, when they ac-
cepted the message of the truth which
was brought to them and the larger
hope of the prophets was fulfilled.

16 THE EPISTLE TO THE EPHESIANS.

[I 12, 13

OeAnuatos avTou, Beis TO Elva rpuas eis Errawov d0Ens
avToU Tous TPONnAT KOT AS éy TH ypicTw “Béy @ Kal
Umeis akovoavTes TOV AOyov THs aAnOEias, TO Evay-
yéAlov THS TwTnpias Vuwv, év w Kal TioTEVoaVTES,

12. els 6 etvas jpas] Contrast v. 4
eivat. See note ad loc.

The ras is emphatic: ‘we Jews
who through all delays and disappoint-
ments clung to the teaching of the
prophets.’

eis €nawov doéns avrod] see v. 14.
The note of Primasius is worth quoting:
Ut per signa quae facimus laudetur
gloria Dei.

Tovs mpondm. év tH xp.) Comp.
1 Cor. xv. 19 fAmiKores copev ev Xptora
(not Matt. xii. 21; Phil. ii. 19 is differ-
ent); 2 Cor. i. 10 eds dy pAmixaper.
1 Tim. iv. 10 7Am. emi eG Cave; vi. 17
WA. ext mAovrou adndornTe; V. 5 WAr.
émt rov Oedv. 1 Pet. iii. 5 eAm. eis.

IpoeAmi¢ew occurs here only in the
N.T. The zpé is limited not by the
belief of the Ephesian Gentiles (‘be-
lieved before you’) but by the Advent
(‘believed before Christ actually came’).
The perf. indicates that the spirit of
this faith still remained.

13,14. And with Israel the Gentiles
were now associated by faith, having
received the Holy Spirit, the pledge
of the victory of Gop.

13. €v o...]in Whom ye also are—
as members of His Body,—having
heard. It appears to be simplest
to take the first ¢v 6 as parallel to
the second and not as resumed by it.
Two thoughts are marked, the first
that the Gentiles are included in the
new Israel, and the second that being

included they have received the gift -

of the Holy Spirit. These two bless-
ings correspond with the quickening
of the Church with the Divine Life on
the Day of the Resurrection (John xx.
22 f.) and the endowing of the Church
on the day of Pentecost; and in the
experience of the individual with Bap-
tism and the Laying on of hands.

kat vpeis] Comp. Acts xi. 18 dpa
kal tois €Oveotvy oO Geos THY peravo.ay
els Conv edaxev.

Tov Adyov ris ad.] the word, the
message, of the truth. Comp. 2 Tim.
ii. 15 dpOoropovvra tov Aoyov Tis aX.
James i. 18 Adyos ad. Christianity, as
a message, is essentially ‘the truth’:
John i. 17 (note); 2 Thess. ii. 12;
2 Cor. iv. 2; 1 John iii. 19 (note). It
presents the right view of the ultimate
relations of man, the world, and Gop.
Comp. v. 9 note.

The substance of Christ’s message
is Christ Himself, Who is the Truth
(John xiv. 6),

Similar phrases are: 2 Cor. v. 19
6 Néoyos Tis kataddayys, Acts xiii. 26
6 Adyos THs GwTypias tavrns, Acts
xiv. 3, XX. 32 6 Adyos Tis Xdperos
avuTouv.

To evayyéALoy THs cor. v.] the gospel
—the glad tidings—of your salvation
(Gal. ii. 7 ro evayy. tis dxpoBvarias),
proclaiming that ‘to the Gentiles’ also
‘was sent the salvation of Gop’ (Acts
xxviii. 28 ; xi. 18; xv. 7).

The phrase is unique. Comp. Acts
XX. 24 TO evayyéAtov Tijs xXdperos Tov
Oeod, 2 Cor. iv. 4 1d evayyéAtov ris
do€ns tov xptorov, 1 Tim. i. 11 7d
evayy. ths Sdéns Tob paxapiov Geov.

13 6. The incorporation of the
Gentiles in the Body of Christ leads
on to the wider thought of the action
of the Spirit through the Church
which brings the consummation of
the Divine will. The relation of man
and of humanity to Gop is essentially
established through the action of the
Word, the Son, in Creation and in
Redemption. The Holy Spirit is a
special gift to the Church and Chris-
tians.

év @ kal mort. éapp.] in Whom, as

T 14]

THE EPISTLE TO THE EPHESIANS. 17

> , a , a ~ ee
exppayicbnre TW TveuaTL THS eTayyeNias TH ayio,
1grv1 2 > \ a © a
Oo €OTIV appaBwy THS KAnpovomias wv, Eis a7rONU-
~ 7 ot ~ ~
TOWOLW THS TEPLTTOLHTO EWS, eis ET ALVOV THS doEns auTou.

14 os
8 ABG,L 47; 8s &D.K 17 37

united with Him, having also believed
(Acts xix. 2) ye were sealed.... It is
possible to take év § in connexion
with evayyédtov, ‘and when ye be-
lieved in it, as not hearers only, ye
were sealed... This construction is
justified by Mk i. 15, but it seems to
be less natural than that which has
been adopted.

eogpayicbyre| See c. iv. 30 Hi)
Aureire TO wy. TO dy. Tov Geou ép ray
éodpayicOnre eis nyépav drohurpé-
vews.

Sdpayis is used of a visible attesta-
tion of the reality of a spiritual fact :
1 Cor. ix. 2; Rom. iv. 11; 2 Tim. ii. 19.
Comp. Apoc. vii. 3 ff; ix. 4. The
‘seal’ openly marked the servants of
Gop as belonging to Him (2 Cor. i.
22), and assured them of His protec-
tion. So they were solemnly recog-
nised as His sons (comp. John vi. 27)
and on the other hand pledged to His
service.

TO mY. THS émayy. T@ ay.] with the
Spirit of promise, the Holy Spirit :
the Spirit who had been the subject
of the promises of Gop through the
prophets and of the Incarnate Son:
Luke xxiv. 49; Acts i 4f; ii. 17, 33;
John xiv. 15 ff. ; xvi. 7 ff. ; Gal. iii. 14.
The emphatic order which fixes atten-
tion on the characteristic attribute of
the Spirit (rd dyi) leads on to the
description of His work in ». 14.
Comp. 1 Thess. iv. 8 ro mv. avro’ rd
ay.ov.

Here the Spirit is regarded as the
instrument with which (6 mv.) be-
lievers are sealed: in ¢. iv. 30 as the
element, so to speak, in which they
are immersed (ev @: comp. Matt. iii.
11). Those who are ‘in Christ’ are
also ‘in the Spirit. > Here the thought
of the gift is dominant: there the

W. EPH.

thought of the Person. For ré a».
Ths emayy. compare Hebr. xi. 9 eis rv
viv tis émayyeXias.

14. 6 éorw...] which is an earnest
of our inheritance, unto the redemp-
tion of Gov’s own possession (Vg. in
redemptionem acquisitionis (V. L.
adoptionis)), unto the praise of His
glory. The partial gift—partial be-
cause it is limited by our present
capacity—shews surely that to which
it leads, and in which it will find its
consummation. What we have re-
ceived is a pledge of that which Gop
has prepared for us as sons. When we
gain our end, then creation also shall
find deliverance from corruption and
enter on ‘the freedom of the glory of
the children of Gop,’ and all things
shall declare the praise of their Maker
and Redeemer. Rom. viii. 18—25 is a
pregnant commentary on the verse.

dppaGov|] An ‘earnest’: 2 Cor. i.
22; V. 5 [6] devs roy dppaBava rod mvev-
patos. *Appaav is properly a deposit
paid as security for the rest of the
purchase money; and then, by a
natural transference, the first instal-
ment of a treasure given as a pledge
for the delivery of the remainder.

For the thought compare Rom. viii.
15 ff. ; 23 (ray dmapxny Tou mvevparos
éxovres).

eis drodUtpworv,..] leading unio....
The temporal sense, until... is possible,
but the parallelism of the two clauses
eis droAurp....es ématvov... is decisive
for the other sense. The redemption
of Gop’s own possession, and the
consequent praise of His glory are, so
to speak, the final cause of the work
of Christ and the Mission of the
Spirit.

Ths mepimomoews| GOD'S own pos-
session, all that which Gop has made

2

18 THE EPISTLE TO THE EPHESIANS.

His own in earth and heaven, not
men only, who had fallen from Him,
and earth which had shared the con-
sequences of man’s fall, but all created
things, gathered together in the last
crisis of their history. ‘Creation’
held ‘in the bondage of corruption’
required redemption. Gop has made
us His sons ‘that we should be a kind
of firstfruits of His creation’ (James
i. 18 drapynv twa tov adrod xricpa-
tov) Our inheritance is preparatory
to (eis) a larger blessing. The crown
of the inheritance of Christians is that
their consummation in Christ leads to
His complete triumph. Creation waits
for their revelation as the sons of Gop
(Rom. viii. 19f.). Then shall it also
be ‘delivered from the bondage of
corruption into the liberty of the
glory of the children of Gop.’

(I 14

The interpretation which has been
given to mepimoinots (after the Syriac
and Ccumenius) is not without diffi-
culty. lepuroinots is properly the
acquisition of something: 1 Thess.
V. 9 eis mepimoinow ocwrtnpias, 2 Thess.
ii. 14 eds mepiroinow Sédéqs, Hebr. x.
39 els mepur. Woyfs. In 1 Pet. ii. 9
Christians are spoken of as Aads «is
mepiroinew in words borrowed from
the uxx. (Mal. iii. 17 gcovrai jsot...eis
mepimoinow). Gop in His infinite

* patience and love wins His creatures

to Himself. The adrot in the last
clause gives colour to ris mepurouy-
cews. The thought is of the complete
fulfilment of Gop’s purpose. There
is therefore nothing unnatural in the
use of 7 mepimoinots in this widest
sense.

THE EPISTLE TO THE EPHESIANS. 19

Additional Note on i. 1. The words év ’Edécg.

i 1] <[év ’Edéow] N*B “the older of the MSS” consulted by Bas. 67**
(Marcion, see below) Orig. Joc. (distinctly) Bas. (expressly). Orig. interprets
tots ovaw absolutely, in the sense of 1 Cor. i. 28, as he could not have done
had he-read év E@éo@: Bas. probably has Orig. in mind when he refers for
this reading to ‘predecessors,’ from whom however Bas. manifestly dis-
tinguishes MSS consulted by himself (otrw yap kal oi mpd judy mapadeddxace
kal jets ev rots madatois THY avTtypapey evpjxapuev). It is doubtless again to
Orig. that Hier. refers when he speaks of ‘certain’ as interpreting the passage
in this manner ‘with unnecessary refinement’ (curiosius guam necesse est):
—a remark which shews on the one hand that Hier. was not himself
acquainted with the reading, and on the other that Orig. in his unabridged
commentary can have made no reference to any MSS as containing év
*Edécg, since otherwise Hier. could not have treated the question as though
it affected interpretation alone. Tert. distinctly states that Marcion retained
this Epistle, but under the title ‘To the Laodicenes.’ Hpiph. is silent on
this point in his short account of Marcion’s readings in the Ep., but after the
conclusion of his remarks on all the epistles (374 4 rpos S:Aurmycious t'- ovras
yap mapa To Mapkion keira: éoxarn Kal dexdrn) he subjoins a confused notice of
a reading of Marcion (Eph. iv. 5) “from the so-called Ep. to the Laodicenes,
in harmony with the Ep. to the Ephesians”; so that the unknown source from
which he borrowed his information about Marcion’s text seems to have con-
tained a misunderstood reference to the title used by Marcion. It is hardly
credible that the Epistle should have received this title, either in a text
followed by Marcion or at his own hands, if the words ¢v E@éo@ had been
present. It does not follow that év Aaodi«ia replaced it: a change of the
address in the body of the Epistle itself would hardly have been passed
over in silence; and it seems more likely that the title was supplied from a
misapplication of Col. iv. 16 in the absence of any indication of address in
the text of the Epistle. Text X°AD,G,K,L,P, later MSS consulted by Bas.
(see above) cu?! yyo™ Cyr. al. Thes. 280 pp** pp.

Transcriptional evidence strongly supports the testimony of documents
against év "Epéow. The early and, except as regards Marcion, universal
tradition that the Epistle was addressed to the Ephesians, embodied in the
title found in all extant documents, would naturally lead to the insertion of
the words in the place that corresponding words hold in other epistles; and
on the other hand it is not easy to see how they could come to be omitted,
if genuine. Nor again, when St Paul’s use of the term of dyio: (e.g. 1 Cor. xvi.
1) and his view of ziorss in relation to the new Israel are taken into account,
is it in itself improbable that he should write “to the saints who are also
faithful (believing) in Christ Jesus.” The only real intrinsic difficulty here
lies in the resemblance to the phrases used in other epistles to introduce
local addresses.

2—2

20 THE EPISTLE TO THE EPHESIANS.

The variation need not however be considered as a simple case of
omission or insertion. There is much probability in the suggestion of Beza
and Ussher, adopted by many commentators, that this Epistle was addressed
to more than one church. It is certainly marked by an exceptional generality
of language, and its freedom from local and personal allusions places it in
strong contrast to the twin Ep. to the Colossians, conveyed by the same
messenger. St Paul might naturally take advantage of the mission of
Tychicus to write a letter to be read by the various churches which he had
founded or strengthened in the region surrounding Ephesus during his long
stay, though he might have special reasons for writing separate letters to
Colossze and Laodicea. Apart from any question of the reading in i. 1, this
is the simplest explanation of the characteristics of the Epistle ; but, if it
represents the facts truly, it must have a bearing on the reading. An epistle
addressed to a plurality of churches might either be written so as to dispense
with any local address, or it might have a blank space, to be filled up in
each case with a different local address. The former supposition, according
to which cai microts would be continuous with rois dyious, has been noticed
above. In this case év ’Epéow would be simply an interpolation. On the
other view, which is on the whole the more probable of the two, év Epéom
would be a legitimate but unavoidably partial supplement to the true text,
filling up a chasm which might be perplexing to a reader in later times.
Since it is highly probable that the epistle would be communicated to the
great mother church first, and then sent on to the lesser churches around,
there is sufficient justification both for the title TPO E®EZIOY= and for
the retention of év "E¢éo in peculiar type in the text itself. Whether
Marcion’s title was derived from a copy actually sent to Laodicea, or, as
seems more likely, was a conjectural alteration of IPOS EPES10YS, Ephesus
must have had a better right than any other single city to account itself
the recipient of the Epistle.

I 15, 16]

THE EPISTLE TO THE EPHESIANS. 21

I \ a > > , \ =
5Ata tovTo Kayw, axoveas thy Kal Judas wloTw

2 lod , a \ \ , \

ev T@ Kupiw "Incot Kai THv Eis wavTas ToUvs ayious,

16,9 , - \ = ,
OU Tavouat evyapioTwY UTED Vuwr, pvEelay ToLov-

15 kal+rhv dydarnv &D,G,KL, vg syrr bo.

II. THANKSGIVING FOR FAITH RE-
ALISED: PRAYER FOR DEEPER KNOW-
LEDGE: GENERAL EXPOSITION OF THE
WORK OF CHRIST FOR MEN (i, 15—
ii. 22).

(1) Thanksgiving for the faith of
the Ephesians (i. 15, 16).

(2) Prayer for their fuller enlight-
enment (i. 16 6—21).

(3) The work of Gop for men in
Christ: personal disqualifications over-
come (i. 22—ii. 10).

(4) The union of Jews and Gentiles
in one Divine Body: national differ-
ences set aside (ii. 11—22).

i. 15—ii. 22. The opening hymn of
praise is followed by a thanksgiving
for the faith of the readers (v. 15, 16a),
and a prayer for their fuller knowledge
of the privileges of the Christian faith
(166—21), which leads to a description
of the work of Gop for men through
Christ (i. 22—ii. 10), and specially of
the union of Jews and Gentiles in one
body (ii. 11—22).

(1) Thanksgiving for the faith of
the Ephesians (15, 16a).

3 For this cause I also having
heard of the faith which is among
you in the Lord Jesus and which
ye shew toward all the saints “cease
not to give thanks for you.

15. Osa tovre...] For this cause...
even that the Gentiles have now been
included within the Church, so that
the fulness of salvation has been
brought within sight.

kayo] I also, though as a Jew I
might have been inclined to cherish
jealously the peculiar privileges of my
people.

dxovcas...rovs ayious] having heard
of the faith which is among you
resting in the Lord Jesus and
which ye shew unto all the saints.
The phrase iors ev rd kvpio ‘Inooi,

which forms as it were a compound
word (comp. Col.i. 4 mioris upay ev X.’I.),
represents faith not only as ‘directed
to’ (apés, 1 Thess. i. 8 9 mloris tpav 7
mpos Gedy) or ‘reaching to (into)’ (els,
Acts xxvi. 18 wiores rH eis éué), but
as ‘grounded and resting in’ the
Lord Jesus. Thus we find mioris 4 év
X. 1 1 Tim. iii, 13; 2 Tim. iii, 15
(in Gal. iii. 26 év X. I. is probably to
be taken with vioi éore and not
with wiorews). The use of 6 xvpios
*Inoods is significant. The confession
‘«Uptos "Incots’ was the earliest Chris-
tian creed: 1 Cor. xii. 3; Rom. x. 9
(cay dpodroyions TO pijpa...dre Kupios
"Inoods).

kal thy eis m. t. ay.] The insertion
of ryv dyamny after xai in the later
text is borrowed from Col.i. 4. ‘The
faith shewn to all the saints’ was the
practical expression of the faith which
rested on union with Christ. Comp.
Philem. 5 ryv miorw nv exets...eis
mavras Tous ayious.

16. od mavopuat...mporevyav pov]
This combination of prayer with
thanksgiving is characteristic : 1 Thess.
i.2; Romi. 8 ff; Phil. i. 3 f.; Coli.
3 (2 Tim. i. 3). With ov mavopa
compare mavrore, ¢. VY. 20; 1 Thess. i.
2; 2 Thess. i. 3, 11; ii.13; 1 Cor.i. 4;
Rom. i. 10; Col. i. 3; Phil. i. 45 ddca-
Aeiwrws 1 Thess. ii. 13; v. 17 (1 Thess.
i.2; Rom. i. 9); év mavri 1 guhess. vy.
18.

In orationibus, non ut quidam [in]
jucunditate convivii: mihi autem nihil
oratione jucundius (Primas.).

(2) Thanksgiving is combined with
prayer for their fuller enlightenment
(16 b—21).

%% Making mention of you in my
prayers," that the Gov of our Lord
Jesus Christ, the Father of glory,
may give unto you a spirit of wisdom

22

THE EPISTLE TO THE EPHESIANS.

{I 17

> lo 2 lod ry A fol ,
Mevos émi Twv Tpocevxwy juov, “iva 6 Beds Tov KUpiov

5 a rr € \ fol con
nav “Incot Xpirrov, 6 watnp ths Sd&ns, ‘dwn’ viv
cr n si a
mvetua codias Kal drokadvvrews év émiyvwoe avTou,

17 607 v. 5G

and revelation in the knowledge of
Him; * to the end that having the
eyes of your heart enlightened ye
may know what is the hope of His
calling, what the riches of the glory
of His inheritance in the saints
and what the exceeding greatness
of His power to us-ward who believe,
according to the working of the
might of His strength ® which He
wrought in the Christ when He
raised Him from the dead and made
Him to sit at His right hand in the
heavenly order, * far above all rule;
and authority and power and do-
minion, and every name that is
named not only in this age but also
in that which is to come.

pveiay rrotovpevas] The object ‘of
you and your faith’ is naturally sup-
plied from the preceding clause (Rom.
i.9; Philm. 4).

17. wa...) that, in order that....
The two titles which the Apostle
applies to Gop bring out his confi-
dence and the full scope of his prayer.

6 beds... 1. X.] the God of our Lord
Jesus Christ, the Gop whom He
acknowledges and at the same time
reveals. Comp. ¢. 3 note; and see
also 1 Cor. xi. 3; xv. 27 f.

6 marip tis dokns| the Father of
glory, from Whom all Divine splendour
and perfection proceed and to Whom
they belong ; the source and the ob-
ject of all revelation.

For ris d0€ms compare Acts vii. 2 6
Oeds ris Sons (Ps. xxix. (xxviii.) 3).
James ii. I tov kipiov nuav °L X. ris
do€ns. 1 Cor. ii. 8 Tov Kvptov ris d0Ens.
Hebr. ix. 5 XepovBeiy ddEns.

For 6 warynp compare James i. 17
6 7. Tév patwv. 2 Cor.i. 3 6m. Tav
olxrippov. Hebr. xii. 9 6m. ray mvev-
pare.

On 1 ddéa see Additional Note.

8¢n dpiv wv. cod. x. dmoxadvy.] On
Wisdom and Revelation see Dr Dale,
Ephesians, p. 133 [v. App. p. 158}

mv. copias Kai amok. ev émeyv. avTou
@ spirit of wisdom and revelation.
In all corresponding phrases ‘the
spirit’ is that through which the prin-
ciple or power or feeling or character-
istic, to which it is referred, becomes
effective in the man. So we read of
mvedpa mpagornros (I Cor. iv. 21; Gal.
vi. 1); mvedpa ayeoovrms (Rom. i. 4);
mvevpa Oovdetas, rvedpa viobecias (Rom.
viii. 15); mvedpa xaravigews (Rom. xi.
8); mvedpa Sethias (2 Tim. i. 7); wvedpa
(was (Apoc. xi. 11); and in a definite
form ré mvedpa Tot Koopov (1 Cor. ii. 12);
TO mvevpa THs wmAams (I John iv. 6);
TO mvedpa Tis dAnOeias (John xiv. 17 ;
xv. 26; 1 John iv. 6); rd mvetpa tips
micrews (2 Cor. iv. 13); To mvedpa THs
xaptros (Hebr. x. 29); ro mvetpya tis
mpognretas (Apoc. xix. 10); To mvedpa
row voos (c. iv. 23).

In accordance with this usage ‘the
spirit of wisdom and revelation’ will
be that spirit, that influence and
temper, through which ‘wisdom and
revelation,’ wisdom and the materials
for growth in wisdom, enter into
human life. Such a spirit is a gift of
the Paraclete ‘Who takes of that
which is Christ’s and declares it’ to
believers (John xvi. 12 ff.). Through
it the Christian is at once able to test
and to receive and to communicate
Divine truths (1 Cor. ii. 6 ff.).

The characteristic work of the
Spirit is indeed the revelation of the
Son, through Whom the Father is
known. He comes ‘in the Son’s
name’ (John xiv. 26), even as the Son
came ‘in the Father’s name’ (John v.
43). So it is that till the Mission of
the Paraclete the Son could not be
known by men. This fact explains

I 18]

THE EPISTLE TO THE EPHESIANS. 23

18 ~ a >
TEepwricpuevous Tos oPbadpous THs Kapdias [Uuay] ets

the remarkable form of the Lord’s
words in Matt. xi. 27, ovdels émeywo-
oxer rov vidy ef un 6 marnp, ovdé Tov
marépa Tis emeywooker et pr 6 vids, Kal
édv BotAnrat 6 vids dmoxadiyat.
The absence of a second clause after
6 matyp shews that the sentence took
shape before the Revealer of the Son
had been sent.

This work is not for one age but for
all ages. It finds its application éy
émyvdcet [rov Geod]and this knowledge
can never be final. All that can be
learnt of the course of Nature and
History becomes under the action of
the ‘spirit of wisdom and revelation’
a disclosure of fresh truth as to the
character and purpose and working of
Gop. The eternal life itself consists
in this (John xvii. 3 wa ywdoxwor).
He that loveth is begotten of Gop and
knoweth (ywecxer) Gop (1 John iv. 7).
We know that the Son of Gop is
come (jKxer) and hath given us an
understanding that we may know
Him that is true (8idvoav va ywaoo-
pev [-kopev] 1 John v. 20, see notes).
In this lies the real glory and hope of
experience and labour.

ev émiyvodce avtod] in the know-
ledge of Him, ie. of Gop, as in ris
KAnoews avrov, Tis KAnpovozias avTod,
tis Suvdyews avrod, tis irxvos avrov
(ov. 18, 19). ’Emiyvoors has always a
moral value and is used in the N.T.
exclusively in reference to facts of the
religious order and specially in refer-
ence to the knowledge which we are
enabled to gain of Gop and of His pur-
pose for man’s salvation. It is peculiar
to the Epistles. It occurs first in the
Epistle to the Romans, and is found
in all the later Epistles of St Paul, in
Hebrews and 2 Peter. The passages
will repay careful study, and furnish a
commentary on the thought here.

(a) Rom. i. 28 otk edoxivacay rov
Ocdv exew ev emeyvacet.

Rom. x. 2 (fAov Geot gyovow GAN’
ov Kar’ éeriyvoou.

Eph. iv. 13 péxpe xaravrycopev of
mavres eis THY EVOTHTA...THS emtypadrews
Tov viov Tov Beod.

Col. i. 10 avgavopevoe TH emiyvdcer
Tov Oeov.

2 Pet. i, 2 yadpis vpiv cat eipyrn
mAnbuvOein ev emvyvdcer ToU Oeod Kai
‘Incod Tov Kupiov nav.

id. i. 3 mavra... ta mpos Cony...
Sedwpnpémns bid Tis emtyvdcews Tov
kahéoavros yas.

id. i. 8 ovx dpyods...cabiornow eis
THY Tov Kupiov npav “Inco Xpirrov
éniyvoow.

id, ii. 20 dwogvuydvres Ta pidopara
Tov Kdcpov ev émuyvecet Tov Kupiov Kal
carTnpos “Incov Xpicrov.

(6) Col. i. 9 iva wdAnpaOnre thy emi-
yroow Tov Gedjparos avrov.

td. ii. 2 eis émiyvoow rod pvatnpiov
tov Oeod, Xptorov.

1 Tim. ii. 4, 2 Tim. ii. 25, iii. 7, Tit.
i. I éniyvwots dAnGeias. :

Hebr. x. 26 9) eriyvwors tis addnOeias.

(c) Rom. iii. 20 d14 vdpov éeriyvwots
duaptias.

Phil. i. 10 va 4 dyamn...mepiroetn ev
émyvocet k. mdon aicOnoet eis TO SoKe-
pacew tpas ra dsahépovra.

This eriyvwors is at once the condi-
tion and the result of growing con-
formity to the Divine likeness :

Col. iii, 10 evdvoduevor tov véoy
[avOpwmov] rov dvaxawovpevov eis émi-
yvoow kat’ cikdva Tod KTicavros avrov.

For the verb émrywooxew see Matt.
xi. 27; Luke i. 4; 2 Pet. ii. 21; 1 Cor.
xiii. 12; 2 Cor. i. 13 f.; Rom. i. 32;
1 Tim. iv. 3.

The subject, with which this ‘spirit
of wisdom and revelation’ is to deal,
is of all the most overwhelming,—that
men are destined to share in the glory
of the exaltation of ‘the Lord Jesus
Christ.’

18. medor.... eldévar] to the end
that having the eyes of your heart
enlightened ye may knouw.... The
construction is obscure and perhaps
confused. It is possible that sedor.

24 THE EPISTLE TO THE EPHESIANS.

[I 18

A 27O7 e fod / 2 e > A ~ / > io
TO €lOeval uuas TIS ExTLY n EATIS THS KAHOEWS avTOU,

tovs op. may be paralleled with mv.
oo. kai drrox. and depend directly on
den (give you the eyes of your heart
enlightened, ie. enlighten them). But
this is an unnatural construction, and
the enlightening of the eyes of the
heart is not so much a new element
in the Divine teaching as a special
result involved in the gift of the spirit
of revelation. It is therefore best to
connect the words with vyiv, the case
being determined by the following
infinitive (eis ro eidévac vpas) with
which it goes closely. There are
somewhat similar irregularities of
order: ¢. iii. 18; Luke xxiv. 47 (dp£dy.
dio ’I. Upets paprupes).

Tovs 66. ris kapdias] The ‘heart’
expresses the whole personality of
man. Comp. ¢. iv. 17, 18 (vovs, didvora,
xapdia) note. Spiritual sight includes
the action of feeling as well as of
intellect.

For the image medoricpeévous see
John i.9; 1 Johni. 7; ii. 8 ff.; Apoc.
xxii. 5 (xxi. 23); Hebr. vi. 4; x. 32
(notes): 2 Cor. iv. 6; ce. iii. 9; v. 8, 13
notes; 2 Tim. i. 10. Compare 2 Cor.
iv. 4,6. The corresponding ‘darken-
ing’ is described Rom. i. 21.

18, 19. Tis €orw 7 €Amis...Tis 6
mAovros...7i To UrepB. péy....]| Three
distinct objects of spiritual knowledge
are set before us. Two concern the
nature of our destiny—the hope of
our calling, and the wealth of the
glory of Gop’s inheritance; and the
third, the power of Gop by which it
is fulfilled. As we pass from thought
to thought, we pass more and more
from man to Gop, from our feeling to
His works, though all is of Him and
referred to Him: it is His calling ;
His inheritance ; His might ; the call-
ing which He has given, the inherit-
ance which He has prepared, the
power which He has shewn; there is
at the same time an increasing fulness
of development in the successive
stages :

(1) ris 9 éAmis ris KAnoews adrod.

(2) ris 6 mdovros rips Sdéqs THs KAnp.

avrov év Tots dyiots.

(3) ri rd vmrepBaddAov péyebos ris

duvdpews adrod

eis nuas Tous moTevovras

Kata Thy évéepyecay Tov Kpdrous
ths laxvos avrov

ny évipynkev ev TO xXpioTe.

The three great moments correspond
with the experience of life, which
brings out into evidence evils, capaci-
ties, failures, which a growing intelli-
gence of the nature and will and
working of Gop alone can meet. We
can face the sorrows and sadnesses of
personal and social history ‘in the
hope of Gon’s calling.’ We can rejoice
in the possession of capacities and
needs to which our present circum-
stances bring no satisfaction when we
look to ‘the wealth of the glory of
Gop’s inheritance in the saints.’ We
can overcome the discouragements of
constant failures and weaknesses by
the remembrance of the power of Gop
shewn in the Raising of Christ.

tis éotw 4 éAmis...] The question
in each case (ris...tis...ri...) is of the
essence and not of the quality (zoia).
What is the hope of His calling,
the hope, the ‘one hope of their
calling’ for all Christians (c. iv. 4),
kindled and sustained in us by the
fact that Gop has called us to His
presence. Such a Divine eall is a
revelation of human destiny. Man
can in Christ behold Gop and live
(comp. 1 John iii. 2 f.; 2 Cor. iii. 12).
His hope enters within the veil where
Christ has entered in (Hebr. vi. 19 f.).
Compare 1 Pet. i. 3, 5. His hope is a
hope of righteousness (Gal. v. 5).
Without Gop man has no hope (c. ii. 12).

KAjors is used in regard to the
circumstances of the call to the out-
ward society of Christians (1 Cor. i.
26; vii. 20), but more especially of the
call as a divine invitation (as here and
c. iv. 4; Rom. xi. 29 dperapéAnros 7

y

T 19]

THE EPISTLE TO THE EPHESIANS. 25

# ¢ ~ Cad , ~ ' eee 2 ed
Tis oO mAovTos THs OdENS THs KAHpoNOMiac AUTOU éN Toic
ei 1 \ , \ e , ; cr
arioic, “Kat TL TO varepBarrAov pérvyebos THs SuvauEws

a ~ 2 e od \ /

GUTOU Els Huas Tous TiGTEVOYTAs KaTa THY évépryeray

kAjows Tod beod; Phil. iii, 14 4 avo
kAjots Tod Oeot), a holy calling (2 Tim.
i. 9), a heavenly calling (Hebr. iii. 1
kAjjcews éerrovpaviou péroxot note), Which
carries with it great obligations (c. iv. 1
agins meprraricat ris KAnoews) calling
for responsible effort on the part of
those who had received it (2 Pet. i. 10
omovddcare BeBaiay vpar ty KAjow...
moveta Oa), and corresponding with a
unity of corporate life (c. iv. 4).

Comp. 2 Thess. i. 11 mpocevydueda
wba vpas akidon Tis kAnoews 6 beds
MOV...

The verb xadeiv is used characteris-
tically of Gop (yet see Gal. i. 6; v. 8)
and the call, as His act, is treated as
effectual (1 Cor. i. 9; Rom. viii. 30;
1 Pet. ii. 9; v. 10). At the same time
the call is continuous (1 Thess. ii. 12
Tov Kadovrtos ; V. 24 6 kaAov), Under
the human aspect it needs effort (1 Pet.
i. 15; 1 Thess. iv. 7; 1 Tim. vi. 12;
2 Thess. ii. 14). In 1 Cor. vii. 17 ff.
the call appears to be to the outward
society only.

6 tAouTos 7. Sofys...] Men are not
only called by Gop and so assured that
it is His will that they should come
to His Presence (Ps. xvi. 11; xvii. 15),
but the nature of their inheritance is
already known to them ‘in the saints’
Every unfulfilled aspiration is a pro-
phecy of that which shall be. Already
in the Christian fellowship there is a
beginning and a promise. The future
consummation grows out of that which
is. ‘Christ in us’ expresses shortly
what is ‘the wealth of the glory’
prepared for men (Col. i. 27), the
fulness of their ‘inheritance’ (Acts xx
32). On the idea of ‘inheritance’ see
Hebr. ix. 15; xi. 7 ff.

The phrase 6 mdovros rhs Soéns
occurs in three other places: Rom. ix.
23 tva yvwpion Tov mAodToy THs SdEns
avrov émt oKxeun éAéovs & mponToipacey

eis Od€av; Eph. iii. 16 iva 86 v. kara
TO mAovTos THs Sons avrov...KpaTaiw-
Ojvat...eis Tov ow avOpwmoy, KaToujoa
Tov xptorov...€v Tais Kapdiats...; Col.
i. 27 WOéAnoer 6 Beds yvapioa ti Td
mdobros ths d6Ens Tov pvaotnpiov TovTov
..d €otw Xpioros ev vpiv, 7 édmls ris
d0€ns.

In each case union with the Incar-
nate Word is the spring and the
measure of the glory. All is summed
up in 1 Cor. iii. 23 wavra vay, dpeis
b€ Xptorov, Xpioros dé Geov.

19. ri ro vmepBaddov...] The attain-
ment of this transcendent glory is
seen to be possible when we consider
what Gop has done in the Christ.
The Resurrection and the Ascension
furnish the type of his working on
behalf of believers, who are members
of His body.

MéyeOos occurs here only in N.T.
For vmepBaddov comp. c. ii. 7; 2 Cor.
iii. 10; ix. 14; and 2 Cor. iv. 7.

kara tHv évépyetav...tis icy. avtod]
Compare for kar’ évépyetay c. iil. 7 xara
Thy evépyerav THs Suvdpews avrod, C. iv. 16
kar’ évépyerav ev pétp@ évds éxdorov
pépous. Col. i. 29 xomid dywviCopevos
kata thy évépyetav avrov. Phil. iii. 21
peracynuarices...KaTa THY evépyetay TOU
dvvacba adtov Kai vroraga aitr@ ra
mavra. 2 Thess. ii. 9 od éoriv 4 mapov-
cia kar’ évépyetav tod Sarava, The
active exercise of the power of Gop in
the case of the Messiah, the Son of
man, supplied a standard of the help
which He would bring to His people.

The combination xparos rijs ioxvos
occurs again c. vi. 10. A corresponding
phrase is found in Col. i. 11 76 xpdros
ths dd&ns. Kparos is might, strength
regarded as abundantly effective in
relation to an end to be gained or
dominion to be exercised: icxvs is
strength absolutely. For xpdros see
Hebr. ii. 14 ; and (in doxologies) 1 Tim.

26 THE EPISTLE TO THE EPHESIANS.

[I 20, 21

~ r / saad fal y 1 nr
TOU KpaTous THs ioxvos avTou “ay ‘évnpynke” év TH
= aN “~ \ ’ 2 a
XpirTw@ eryeipas avTov éK vEKpWY, Kal Kavicac éN AczIA

> n ~ /
aytoy é€y Tots émoupavio 7

~ \
"Vrrepave maons apxns Kal

2 iG ‘ / \ \ ° 4
éEovcias Kai Suvaduews Kal KupioTnTOS Kal TavTos VvO-

, Cr lol / 2 \
patos dvouaCouévov ov povoy év TH aiwv ToVTw dda

20 évipynoev

vi. 16; 1 Pet. iv. 11; v.11; Jude 25;
Apoc. i. 6; v. 13; and for iayvs
2 Thess. i 9; 1 Pet. iv. 11; 2 Pet.
ii. 11.

20f. As St Paul touches on ‘the
working of the might of Gop’s strength’
in the exaltation of Christ as the sure
ground of Christian confidence, he
seems himself to be overpowered by
the wonders which it involves, and
follows its consequences through the
orders of the heavenly hierarchy and
successive stages in the accomplish-
ment of Gop’s counsel, that he may
indicate the unimaginable dignity of
which humanity is found capable in
its Head.

20. Hy evypy. ev ta xptoroe] which
He hath wrought (or wrought) in
the Christ. The title—the Christ—
emphasises the relation in which the
Lord stood to His people in the age-
long counsel of Gop.

The Divine work for the Messiah
is summed up in the two facts that
Gop (1) raised Him from the dead,
and (2) set Him at His right hand in
sovereign power. This was the first
apostolic message: Acts ii. 32 ff.; v.
30 ff.

The exaltation of Christ was the
sign and pledge of the triumph of
the Christian. Comp. 1 Pet, i. 21;
2 Cor. iv. 14; Rom. viii. 11.

éyeipas] This is the uniform teach-
ing of the apostles: Acts iii. 15; iv.
10; V. 30; X. 40; xiii. 37; 1 Thess. i.
10; 1 Cor. vi. 14; xv. 15; 2 Cor. iv. 14;
Gal. i. 1; Rom. iv. 24; viii. 11; x. 9;
Col. ii, 12; 1 Pet. i. 21. The words
of the Lord in John x. 18 indicate the
complementary aspect of the truth
which is not further developed. ‘To

take life again’ is different from ‘to
rise’ Comp. ¢. ii. 5. See Additional
Note [p. 189 ff.].

kadicas] Ps. cx. 1.
i. 13 note.

21. vUmepave maons dpx....] Comp.
iii. 10 and Additional Note.

For umepavw comp. ¢. iv. 10; Hebr.
ix. 5. V.L. gives super omne initium.

mavros dvopatos] A name describes
a dignity more personal and essential
than an office. The name is designed
to express what he who bears it is and
not simply what he holds. Comp. Phil.
ii. 9.

ov povov...] For the implied con-
trast between ‘this age’ and ‘the age
to come,’ see cc. ii. 2; vi. 12. The
apostle looks forward to ‘coming ages,’
springing one out of the other eis
maoas Tas yeveds TOU aidvos TaY aidvey
¢. iii. 21 note.

For ‘the coming age’ see Hebr.
Vi. 5 (ii. 5 olxovpevny tyv peddovcar).
It occupies a far less prominent
place in the apostolic teaching than
might have been expected. All is
summed up in the zapovoia, which
however is not mentioned in this
Epistle. Primasius dimly feels that
the contrast between the two ages
is not in succession of time but in
character: in futuro hoc est in caelesti
quod nobis futurum est, non Deo nec
sibi.

(3) A summary account of the work
of Gop for men through Christ (i. 22—
ii. 10).

2 And He put all things in sub-
jection under His feet; and He
gave Him to be Head over all things
to the Church *3 which is His body,
the fulness of Him Who reaches

Comp. Hebr.

I 22]

THE EPISTLE TO THE EPHESIANS.

27

\ 2 ia ! \ t c 4 € x A ¥
kat ev Tw geNAOVTL: “Kal MANTA YreTAZEN YO ToYc TAac
> n A ? \ wv \ \ A“
ayToy, Kal avTov EdwKev Kearny Urép TavTa TH éKKAN-
t

His fulness through all things in
all; ii. * and you He quickened when
ye were dead through your trespasses
and sins * wherein aforetime ye
walked according to the course of
this world, according to the prince
of the power of the air, of the spirit
that now worketh in the sons of dis-
obedience; 3 among whom we also all
once lived in the lusts of our flesh,
doing the will (lit. wills) of the flesh
and of the mind (lit. thoughts), and
were children by nature of wrath,
even as the rest of men:—‘ but Gop
being rich in mercy, for His great
love wherewith He loved us, * even
when we were dead through our tres-
passes quickened us together with the
Christ (by grace have ye been saved),
Sand raised us up with Him and
made us to sit with Him in the
heavenly order in Christ Jesus ; 7 that
in the ages to come He might shew
the eaceeding riches of His grace in
kindness towards us in Christ Jesus:
— for by grace have ye been saved
through faith; and that not of your-
selves: 9 it is the gift of Gop, not of
works that no man should glory—
10 For it is His workmanship we are,
created in Christ Jesus for good
works, which Gop afore prepared
that in them we should walk.

22. St Paul suddenly changes the
form of his writing. In the preceding
verses he has set out the truths which
the Ephesians were to master for
themselves through the teaching of
‘the spirit of wisdom and revelation’:

He now declares directly what Gop_

has done. The transition is prepared
naturally by the reference to the
Resurrection and Ascension of Christ.
These facts were not only events fitted
to confirm the greatest hopes of Chris-
tians: they were the beginnings of a
new order. Not only was Christ
Himself exalted to the heavens: He
is invested with universal sovereignty

(comp. Matt. xxviii. 18). He is even
now Head of His Church on earth;
and He has already exercised His
sovereignty by the gift of His quicken-
ing grace.

The three points are distinctly
marked and just as in the former
section they are described with in-
creasing fulness :

(1) mdvravmérakevurbtovs rodasavrov.
(2) avrév eSaxey kehadyy vmép mavra
TH éxkAnola,
itis €oTw TO Tapa avTov,
TO TANpopa Tov Ta wWavTa ev Taow
mAnpoupévov.
(3) dpas ovras vexpovs tois mapanro-
pacw kal rais auapriats Upar...
év ots [rots viois ris dmeBlas] Kat
Hueistavres dveotpapnpey MOTE...
kal Ovras npas vexpovs Tois tmapa-
TTOpaclw
ovveCworoinger [ev] r@ xptoTs...
iva évdetEnrat...
avrou ydp éopev roinua....

In the last section the construction
is sacrificed to the crowding fulness
of the thoughts.

22. Kat wavta...avrov| Ps. viii. 6.
The treatment of this passage in Hebr.
ii. 5 ff. furnishes a commentary on the
words here. Compare also 1 Cor. xv.
27 ff.

kal avrov éexev...]) The unusual
order gives emphasis. ‘And He it
was—none other—Whom Gop gave to
be...

xehadnv] The image occurs in a
different yet cognate application in
1 Cor. xi. 3 mavrés avdpos 4 Kepady 6
xpirrés ear, kepadrn dé yuvaikds 6
dyyp, kepady dé tov ypiorov 6 Geds.
Comp. c. v. 23. The thought of sove-
reignty, already given, is now con-
nected with that of vital union with a
glorious organism which draws its life
from Him (c. iv. 15; Col. ii. 19).

imép wavru] Sovereign over all the
other elements included in it.

rh éxxAnoia] See App. [p. 172 ff]

28 THE EPISTLE TO THE EPHESIANS.

[I 23

, 23 ef 2 \ A ad 2 ~ A t fol A
aia, “yTIS ETTLV TO TWUa aVTOV, TO TANPwWUA TOV TA

23. ars €otw ro o. av.] which
is—seeing it is— His body. The
qualitative relation has its full force.

For the development of the idea of
the Church as the Body of Christ see
Additional Note (in App.).

TO wAnpopa...] the fulness of Him
Who reaches His fulness through all
things in all. Latt. gui omnia in
omnibus adimpletur (impletur): some
adimplet.

The active sense which is generally
given to mAnpovpévov (who (filleth)
finds no support in the use of the
word in the N.T. Both voices occur in
this Epistle: cc. iii. 19 iva wAnpwOyre
eis (or iva wAnpwOq) wav TO TANpopa
tov Oeod. v. 18 wAnpotobe ev mvev-
part and again iv. 10 a mAnpoon Ta
Tavra.

Again even if the active sense were
possible it does not appear to fall in
with the context. It is indeed true
that Christ does ‘fill all things’ (c. iv.
10). That is the relation in which He
stands to them. But here the thought
is of the converse relation of created
things to Christ. For while, on the
one side, Christ gives their true being
to all things by His presence (Col. i. 17;
ef. Acis xvii. 28) and Christians in
a special sense reach their ‘fulness,’
their complete development, in Him
(ce. iv. 15; Col. ii. 10); on the other
side, all things are contributary to
Him, and He himself finds His fulness
in the sum of all that He brings into
a living union with Himself. Thus
the Church is His Body, in which,
gathering to itself the first-fruits of
creation, He is Himself presented to
the eye of faith. The fulness, if we
may so speak, is at present represen-
tative only. The end is not yet, but
it is prepared and prefigured. It will
be reached through the summing up
of all things in Christ through the
Church, that Gop may be all in all
(Col. iii. 11 wavra kai év riow Xporés,
1 Cor. xv. 28 rore kai avrés 6 vids

Urotaynoerat TH UmordgavTt alto Ta
mavra, iva 7 6 Geos mavra ev Tac).

The present Anpoupévou shews that
the process is continuous till all things
are brought into subjection to Christ. .

The construction of ra mavra with
mAnpoupevov is illustrated by the re-
markable phrase in Col. i. 9 iva mAnpo-
Onre THY emiyvwow Tov GeAnpatos avrov.
The knowledge itself constituted the
fulness for which the Apostle looked.
Comp. c. iii. 19.

For zAjpopa see Lightfoot, Col. i. 19.

.Primasius gives the main sense:
Qui [Christus] totus in membris om-
nibus adimpletur non in singulis, ne
ulla diversitas meritorum sit ; quando
omnes crediderint et perfecti fuerint,
tune erit corpus perfectum in omnibus
membris.

ii, 1-10. In describing the third
element in the Lord’s present work,
St Paul enlarges the scope of his
original statement, and shews how the
mercy and love of Gop was extended
not only to Gentiles (1, 2) but to all
Christians alike, whether Jews or
Gentiles (3—6), who are a new creation
designed for the fulfilment of His will
(10).

The development of the truth,
though the construction is irregular
and broken by parentheses, is perfectly
natural. After characterising the
former life of the Ephesians as answer-
ing to the influence of ‘the spirit that
now workethin thesons of disobedience’
(1, 2), he adds that he and all with
him shared their life, and following
the impulses of nature were ‘children
of wrath’ as all other men; and then,
having thus exhibited the wider need
of Gop’s quickening love, he contem-
plates the whole Christian society,
and no longer the Ephesians only or
specially, as the objects of salvation in
Christ (4—6) and a proof of Gop’s
exceeding goodness to all future ages
(7). For a moment he returns again,
as in a brief parenthesis before (¢. 5

IT 1, 2]

, c ,
wavTa €v Taow mAnpoupevov.
\ ~ , \ a“ €
vexpous Tois TapaTTwuaoW Kal Tais aduapTias

THE EPISTLE TO THE EPHESIANS. 29
Il. *Kal vuas ovras
UMOY,

uw? « ‘ , \ \ - ~
*€v ais TOTE TEPLETATHOATE KATA TOV aiwva TOU KOT MOU

, \ \ A ~ me , ~
TOUTOV, KaTa Tov apxovTa THs éEovoTias Tov dépos, TOU

xapiti éore ceowopévo.), to the Ephes-
ians (8, 9); and then shews how the
testimony of the Church will be
delivered by the performance of the
works which are prepared for believers
(10).

I. kat dpas...] And you He quick-
ened when ye were dead through your
trespasses and sins. The clause is
strictly parallel to the two which go
before: And he put all things in
subjection...And he gave Him to be...
And you he quickened....

vexpovs Tots map. kai du.] For vexpovs
see ¢. v.14; Matt. viii. 22 || Lk. ix. 60;
Lk. xv. 24, 32; John v. 25 (21); Rom.
vi. 13 (xi. 15); Apoc. iii. 1. For vexp.
Tois mapanr. dead through offences....
compare Col. ii. 13 vexpovs dvras rots
Tapantepacw Kat TH akpoBvotia Tis
capkos tpay, cp. I Pet. i. 18. Contrast
Rom. viii. 10 76 péev capa vexpov de
auapriav.

Nexpés describes generally the
complete absence of the characteristic
power of that to which it is referred.
Sin is dead (Rom. vii. 8) when it is
unable to work its effects. On the
other hand men are regarded as ‘dead
to sin’ (Rom. vi. 11 vexpovs 77 dpapria)
when they are held to be incapable of
sinning. Faith is dead (James ii. 17,
26) when it fails to produce its corre-
sponding works. Works are dead
(Hebr. vi. 1, note; ix. 14) when they
are destitute of that divine element
which alone gives them reality. Men
are dead in respect to that which is
the true characteristic of man when
they are without that power through
which they grow to the Divine like-
ness for which men were made. This
comes from the indwelling of Christ
(Gal. ii. 20; John xiv. 6; xi. 25 f.).
Sin excludes Him.

The variations in order, v. 1 kai vpas
évras vexpovs, 0. 5 Kal dvras muas
vexpovs, Col. ii. 13 kat vuas vexpovs
évras are to be noticed as indicating
subtle differences of emphasis. The
position of ovras is unusual, yet it
occurs again v. 20; Rom. v. 6 (contrast
v. 8); xvi. 1. Comp. Acts xix. 31;
xxvii. 2, 9.

2. év ais moré mepter.] Sins were
more than occasional acts; they were
the medium, the atmosphere, of their
ordinary life.

Tleptzrareiv is used of personal action,
in regard to the man himself: dva-
otpepecba of social action, converse
among other men (v. 3 év ois dverrpa-
énuev [contrast Col. iii. 6 év ois (neut.)
kal vpeis meprematnoare]; 2 Cor. i. 12;
1 Tim. iii. 15; even when this is not
expressly defined, Hebr. x. 33; xiii. 18;
1 Pet. i. 17; 2 Pet. ii, 18); crocyeiv
of action directed on particular lines
(Gal. vi. 16; Rom. iv. 12; Phil. iii. 16).

For wepimareiv év see 1 John i. 6
note.

kata Tov aiova tT. x. T.] Latt. secun-
dum seculum mundi hujus, according
to the course of this world. The use of
aidy recals the familiar phrase ‘cor-
rumpere et corrumpi secudum vocatur’
(Tac. Germ. 19). Aiov describes an
age marked bya particular character:
xoopos the whole constitution of things.

kara Tov dpx...]| According to the
prince of the power of the air, of the
spirit that now worketh in the chil-
dren of disobedience. ‘The course of
the world’ corresponds with the being
who is its god (2 Cor. iv. 4 6 deds Tod
aiévos tovrov). This temporary and
contingent power (Lk. iv. 6 mapadé-
dora, John xii. 31) is contrasted with
the universal sovereignty of Gop,
1 Tim. i. 17 6 Baowevs tar aidver.

30 THE EPISTLE TO THE EPHESIANS.

[Il 3

TVEVMATOS TOU VvoY évEepryouvToS év Tois Viois THs dTrEl-
Giasy %év ois Kal juets wavTes dveatpadnucy Tote év
Tais érOupias THs wapKos Husy, ToLobYTEs Ta DeAnuaTa
Tis TapKos Kal Twv Stavowy, Kat qucOa Téxva Hoe

Comp. John xii. 31; xvi. 11 6 dpyor
Tov Koo pLoOV TOUTOV; XIV. 30 6 TOU KoapOU
dpxev.

1 Cor. ii. 6 rév dpxyovray rot aidvos
ToUTou Tay KaTapyoupéevar.

For the use of card compare xara
Gedy c. iv. 24; 2 Cor. vii. 10,11; Rom.
viii. 27; 1 Pet. v.2; xara tov kadéoayra
1 Pet. i. 15; xara Xp. Rom. xv. 5;
xara Xp. Col. ii. 8; xara xupiov 2 Cor.
xi. 17; xara GvOpwmov 1 Cor. iii. 3;
ix. 8; xv. 32; Gal. i 11; iii, 15;
Rom. iii. 5; (vii. 22); 1 Pet. iv. 6
(xara avOp@rous, kara Oeov).

See Additional Note [App. p. 195].

‘The power of the air’ is the ‘spirit’
which is active-in ‘the sons of dis-
obedience, and is subordinate to a
higher, ‘personal,’ power (6 dpyev rips
e£. tov dépos).

The phrase 7 éfovcia rod dépos
(compare Col. i. 13 épvcaro nuas &x
tis e&ovgias Tov oKorous) is borrowed
from the language of current thought
which regarded the lower regions of
the sky (djp, compare 1 Thess. iv. 17)
as tenanted by evil spirits; and the
adoption of the idea by St Paul justi-
fies us in believing that we can so
most truly represent to ourselves our
relation to the unseen adversaries by
which we are surrounded. They are,
so to speak, within reach of us; and
no fact of experience is more clear
than that we are exposed to assaults
of evil from without.

év rois viois ris d.|] Latt. in filiis
diffidentie (al. incredulitatis, inobe-
dientia, infidelitatis). So in ¢. v. 6
(inserted by transcribers in Col. iii. 6).
Compare Matt. viii. 12; xiii. 38 of viot
tis Baoielas; Matt. ix. 15; Mk ii. 19;
Lk. v. 34 of viot rot vupdavos, xx. 36
tis dvacrdcews viol dvres, John xii. 36;
1 Thess. v. 5 viol dards; 1 Thess. v. 5

viol jyépas. And note the special title
6 vids ris dmodcias John xvii. 12
(Judas); 2 Thess. ii. 3 6 dvOpwmos ris
dvopias (or auaprias).

Similar phrases are formed with
Téxvov; see v. 3 Texva huce dpyis
and note.

‘Disobedience,’ conscious resistance
to the will of Gop, lays men open to
the working of Satan and his hosts
(John iii. 36).

3. At this point St Paul is con-
strained to recognise that the descrip-
tion which he has given of the moral
condition of the Ephesians applied
also to himself, a Jew by birth, and his
fellow-believers. Before their con-
version they were not separated from
the ‘sons of disobedience, among
whom, he adds, we all also once
lived...doing the will (lit. wills) of
the flesh and of the mind. The
plurals ra OeAnpata and ray diavoray
(v.l. constliorum, V. cogitationum,
Hieron. Comm. mentium) do not
admit of a simple translation. The
thought is of the multiplicity of
purposes suggested by ‘the flesh’ and
by the many thoughts of a discursive
intelligence.

For ra OeAjpara comp. Acts xiii. 22
and var. lect. Mk iii. 35; and for
tov diav. Hebr. x. 16 var. lect. (Lxx.).

For the general description compare
1 Cor. vi. 9 ff.; Tit. iii. 3; 1 Pet.
iv. 3.

kat peda réxva vores opyns...] Latt.
et eramus (fuimus) natura (al. na-
turaliter, al. naturales) filid ire (ira-
cundic filii)!, and were children by
nature—as we followed our natural
impulses—of wrath even as the rest

1 Hier. ad loc. Quidam pro eo quod nunc ex-
posuimus et eramus natura filit ire pro natura,
prorsus sive omnino, quia verbum gvce. ambigu-
um est, transtulerunt.

II 4—6}

THE EPISTLE TO THE EPHESIANS. 3!

Opyns ws Kal ot Novrrol-—‘o Sé Beds AOVGLOS WY ev EAEEL,
dia THv woNAHY ayarny adtod Ay rirydrnoey ruas, SKal
dvTas judas veKpovs Tols TapaTTWMac ouveCworroing ev
"T@ XptrT@,—yapiti éore cer wapyevor,— kal ourijryerpev

5 ev
5 7] praem év B 17 73 118 vg (coddal) bo arm

of men. The word duce is in itself
ambiguous. In other passages in the
N.T. where it occurs it means ‘by
birth’ (Gal. ii. 15 jets pdoes "Iovdaior);
‘by constitution’ (Gal. iv. 8 rots dvcee
p47) oboe Oeois) and ‘by the exercise of
natural powers’ (Rom. ii. 14 drav...
dvoe ta Tov vopov modow). In this
place it describes the result of man’s
action so far as he is unaided by the
Spirit of Gop. There is in his nature,
as the Jew found in spite of Gop’s
covenant with him, that which issues
in sin. Actual Sin is in fact universal
and this deserves Gop’s wrath till an
atonement is found (John iii. 36; comp.
Deut. xxv.2ason of beating). And more
than this: mortality itself, as it is, is.
according to the teaching of the Bible,
the si

ivine ideal (Gen. ii. 17; iii. 19;
James i. 15; comp. Hebr. ii. 14 f.).
In this sense also, as sharers in a
mortal nature, Jew and Gentile alike
can be spoken of as objects of Gon’s
displeasure. Origen, translated by
Jerome, combines the two thoughts :
pets oldpeba dia Td Opa THs Tarews-
gens yeyovevar réxva pioet dpyiis, ore
(1. Ort) €véxerro pay 4 Sidvoca emt
Ta movnpa €k vEoTnTos.

The record of Bp Butler’s death
offers an impressive commentary on
the phrase: Bartlett's Life, pp. 221 f.

réxva...opyjs] Compare c. v. 8,
réxva pots, I Pet. i. 14 rékva varakojs,
2 Pet. ii. 14 karapas réxva (Gal. iv. 28;
Rom. ix. 8 réxva émayyedias). The
general difference which holds between
viol Geou and réxva Oeod (see on 1 Jo.
iii. 1, with Additional Note) appears to
underlie these wider uses of réxvoy and
vids (see v. 2 note).

sin, of man’s fall from the -

Having shown the universality of
spiritual need, St Paul cannot com-
plete the sentence which he has
begun. To say ‘(and you...) He quick-
ened’ would be to neglect the real
scope of Christian work. So he merges
the less in the greater and continues:
‘but Gop being rich in mercy, for
His great love wherewith he loved
us even when we were dead through
our trespasses, quickened us—us no
less than you—with the Christ.

4. qmdovaros ev edéec] Compare
James ii. 5 mdovgious ev miorel, 1 Tim.
vi. 18 aAovureiy év epyous Kadois.

The image is characteristic of the
tone of thought in the Epistle. See
i. 18 note.

With év édéer dia ryv mwoddny (v1.
multam, V. nimiam) ayamny compare
1 Pet. i. 3 6 xara 76 wodv avrov édeos
advayevyyoas jpas, Tit. iii, 5. The
motive of Gop in the redemption of
the world is simply mercy and love.
This truth is affirmed alike by St Peter,
St Paul and St John (iii. 16).

5. Kat dvras jas] even when we
were...His love survived our spiritual
death (John iii. 16; 1 John iv. 10).

cuveg. ouvyy. cuvexaé.| The three
words express a climax in the mani-
festation of the love of Gop. He
quickened the dead with life: He
restored them to the full use of the
powers of their former life: He raised
them, without the loss of the perfec-
tion of their humanity, to a life in the
heavenly order.

The Latin forms convivijficavit, con-
resuscitavit (v.l. coexcitavit) are cha-
racteristic.

ovvefworoingev| Col. ii. 13.

xdpiri éate cecwop.] by grace ye

32 THE EPISTLE TO THE EPHESIANS.

{II 7—10

\ , F i i = a

Kat cuvecabioev év Tots érovpavins év Xpirtw ’Incou,

1 > ~ lad ~ > / A

"wa évdeiEnta év Tois aiwow Tots émrepyouevors TO
/ lal ~ / -~ /

Um epBadXov mAoUTOS THS YapLTOS auTou ép XOnTTOTHTEL

ep nas év Xpicta@ “Incov.

8 lod \ / ¢ A
TH yap XaptTe EOTE TETW-

/ \ , \ i * 2 € ie “ ‘
ouevor Sia TigTEws’ Kal TOUTO OUK €& Uuov, Peov To

ig 2 zy € v
Swpov: 9ouK é& epywy, iva pn Tis KaUXNONTAL

have been saved. The abrupt return
to the second person (so v. 8) is
natural and full of force. The tense
must be noticed. It can be said of
the believer, cdlerat, cwOnoerat, €odOn,
céowora, 1 Cor. i, 18; 2 Cor. ii. 15
(of cw{dpevor); Rom. v. 9 f. (cwOnoo-
peOa); Rom. viii. 24 (€odOnpev); 2 Tim.
i. 9 (rod odoavTos Huas).

6. cuvpyetper] Col. ii. 12; iii. 1. The
Resurrection of Christ was ideally the
quickening of all believers, the first-
fruits of humanity.

auvexadicev] Compare Phil. iii. 20.

These acts which are complete on
the Divine side have to be realised on
the side of man: Rom. viii. 11; 2 Cor.
iv. 14; Apoc. iii, 21. Cf Rom. vi.
3 ff
For man, as for the Son of man, the
victory is completed in the triumph.

7. Thought cannot give distinct-
ness to the vision of the counsel of
God wrought out in the succession of
ages. Through all redeemed man
seen in Christ Jesus is seen as a
glorious witness to the amazing
wealth of God’s grace, moving, it may
be, other races to faith and hope
and love, to thanksgiving and praise,
through which their destiny will be
reached.

Comp. 1 Pet. i. 12; 1 Cor. iv. 9.

TO vmepB. mr. 7. x.] His grace
corresponds with His power: ¢. i. 19
TO UmepB. wey. Tis Buy. avroo.

év xpnororyrt| That kindness which
is tender and considerate. Among
human graces it stands in Gal. v. 22
between long-suffering and goodness,
in 2 Cor. vi. 6 between long-suffering
and holy spirit, and in Col. iii. 12

° avToU
between tender compassion and
humility. As a Divine attribute

it is joined with forbearance and
long-suffering in Rom. ii. 4, with
idavOpwria in Tit. iii, 4, and con-
trasted with dzoropzia in Rom. xi. 22.

Compare Matt. xi. 30; Lk. vi. 35;
1 Pet. ii. 3 [cit. from Ps. xxxiv. 8].

8,9. These verses are parenthetical,
repeating and developing the brief
parenthesis in v. 5.

tH yap x.) Itisasif the Apostle said:
I dwell on these facts of the grace and
the kindness of Gop, familiar to us
from past experience, lest any thought
of deserving should arise in your
minds, ‘for it is by grace ye have
been saved through faith.’

8. kai rovro...] And this saving
energy of faith is not of yourselves :
it is a gift, and the gift is Gon’s. The
variation in construction occurs not
unfrequently: é& v. evolved as it were
from the action of personal powers.

There is an underlying reference to
the Law: cf. Rom. iii. 20, 24.

For xai rovro introducing a new
element see 1 Cor. vi. 6, 8; Phil.
i, 28.

deov ro 8.] Comp. John vi. 44.

9. otk €& épyov] It is not the
result of a natural evolution of
character, and yet more, it is not the
result of self-originated and _ self-
supported effort: it is not of works,
that no man may boast.

iva py tis Kavy.| Latt. ut neguis
glorietur (al. extollatur). Self-asser-
tion is fatal to spiritual life.

Comp. 1 Cor. i. 29; Rom. iii. 27.

There is indeed a right boasting:
1 Cor. i. 31; 2 Cor. x. 17; Gal. vi. 14.

II 10]

THE EPISTLE TO THE EPHESIANS. 3

(a2

Yap éo ev moinua, kTiOevres év Xpirrg "Inoot émt
Epryous dyabois ois mpontoimacev 6 beds iva ev avtois

TERT aTNO WME.

The group of words xavyao6az,
kavynya, kavynots, is characteristic of
St Paul. They occur in all groups of
his Epistles excepting the Pastoral ;
elsewhere only in St James (i. 9; iv. 16)
and Hebr. iii. 6.

10. avtov yap éopev r.] V. Ipsius
enim sumus factura (v. 1. figmentum).
For it is His workmanship—of His
making—we are... The position of the
pronoun is emphatic. Cp. vz. 14, 18.

moinua] Rom. i. 20; Is. xxix. 16.
Very frequent in Eccles. eg. viii. 9.

Diligenter observa quia non dixerit
Ipsius figuratio sumus atque plas-
matio, sed ipsius factura sumus...
Factura primum locum tenet, deinde
plasmatio (Hier. ad loc.).

ktioOevres... Tepurratnowper | creat-
ed in Christ Jesus for good works
which God afore prepared that in
them we should walk. The words
give the whole history of the
Christian life from the divine and
from the human side. The Christian
is a new creation (2 Cor. v. 17), not
alone and independent, but in Christ:
he is not left to self-chosen activity,
but set for the accomplishment of
definite works which God has made
ready for his doing: his works are
prepared, and so the fulfilment of his
particular duty is made possible; and
still it is necessary that he should
accept it with that glad obedience
which is perfect freedom.

xrioOévres] That which is realised
in time through faith is referred to its
origin in the primal Divine action.
Comp. c.i. 4; Col. i. 16f.

Kri¢w emphasises a new beginning,
acreation. Itis used characteristically
of the creation of the natural order:
Me. xiii. 19; Rom. i. 25; Eph. iii. 9;
Col. i. 16; Apoc. iv. 11; and of
particular parts of it: 1 Cor. xi. 9;
1 Tim. iv. 3; Apoc. x. 6. It is used

W. EPH.

also of spiritual acts of creation both
social: ¢. ii, 15, archetypal: c. iv. 24
(Col. iii. 10), and personal as here.

However definitely the action of
the Christian may be limited by his
inheritance and his environment, by
his powers and his circumstances, he
is still responsibly free ; and by true
service he can realise his freedom.
No necessity constrains him, but ‘in
Christ’ he can fulfil his own part.

éml &pyars ayabois] Latt. in operibus
bonis : some more adequately in opera
bona, on the condition of...for...
Comp. 1 Thess. iv. 7 émi dxaapcia,
Gal. v. 13.

mpontoipacev] Rom. ix. 23. We
ourselves and our works, so far as they
are our true works, are alike of God’s
making.

(4) The special significance of the
call of the Gentiles (ii. 11—22). After
indicating the great mysteries of the
Christian Faith, which he prays that
the Ephesians may be enabled to
understand more thoroughly (i. 15—21),
and the present action of Christ,
exalted to be Saviour and King:
towards and through His people
(ii. 1—10), St Paul returns to mark
more clearly their peculiar blessings
as Gentiles. He points out the broad
contrast between their past and
present condition (11—13); and then,
after describing the atoning work of
Christ (14—18), shews in detail its
result for them now that they are
incorporated in the one Church of
God (19—22).

"Wherefore, remember that once
ye, the Gentiles in the flesh, those
called ‘the Uncircumeision’ by that
which is called ‘the Circumcision’
in the flesh made by hands,—* that
ye were at that time apart from
Christ, alienated from the common-
wealth of Israel, and strangers to the

3

34

THE EPISTLE TO THE EPHESIANS.

(Il 11

11 A \ , oe © § im Lv 2 ,
tO puynwoveveTe OTL TOTE Uuets TA EOVN Ev oapKi,
e , / \ ~ f irae
ot Aeyouevot dkpoBveTia Uo THs NEyouevns TEpLTOMNS

covenants of the promise, having no
hope and without God in the world.
3 But now in Christ Jesus ye that
once were ‘afar’ are made ‘near’
in the blood of the Christ. ™For He
ts our peace, He who made both one,
and broke down the middle wall of
partition, having abolished in His
flesh the enmity, even the law of
commandments expressed in ordin-
ances; that He might create (form
afresh) the twain in Himself into one
new man, so making peace; “and
might reconcile them both in one
body unto God through the cross,
hacing slain the enmity thereby;
vand He came and preached the
glad tidings of peace to you that
were far off and peace to them that
aere near; “because tt is through
Him we both have our access in one
Spirit to the Father. So then ye
are no more strangers and sojourners,
but fellow-citizens with the saints and
of the household of God, * built upon
the foundation of the apostles and
prophets, the head corner-stone being
Christ Jesus Himself; * in Whom
each several building, fitly framed
together, groweth unto a holy sanc-
tuary in the Lord; in Whom ye
also are builded together for a
habitation of God in the Spirit.

11—13. Gentiles must remember
that they were once apart from
Christ, alienated from the divine
commonwealth, strangers to the
covenants, hopeless and godless, but
that now they were brought into the
same position as the chosen people in
the blood of the Christ.

11. 80...) Wherefore remember
that once ye, the Gentiles in the flesh,
those called ‘the Uncircumeision’ by
that which is called ‘the Circum-
cision’ in the flesh made by hand...
Wherefore, in view of the glorious
privileges brought to believers by the

victory and triumph of Christ, and
the revelation which they bring of
the purpose and obligations and
capacities of life, remember...

pevnpovevere | Remembrance is en-
joined also in the Apocalypse on the
Angels of the Churches of Ephesus
and Sardis (Apoc. ii. 5; iii. 3).

ra @Ovn ev capxi] The Gentiles,
regarded as a class in their outward,
natural, human character and position,
in contrast with 7 Aey. wepiropy ev
oapki.

With év oapxi, where ‘flesh’ is
regarded as an element of life, must
be compared xara odpxa, where ‘flesh’
is regarded as the standard and rule
of life. The two phrases are used
together in 2 Cor. x. 3. Compare
Rom. viii. 4, 5, 8ff., 13.

The characterisation of Gentiles
and Jews by the addition ‘in the
flesh’ serves a double purpose. It
marks the definite exclusion of the
Gentiles from the only Covenant
which Gop had then made with men,
and at the same time the inadequacy
of that Covenant, received only out-
wardly, to meet human needs even
provisionally. The Gentiles were out-
side the Society, to which Gop had
been pleased to make His promises,
and therefore necessarily disqualified
for its blessings: the Jews, on the
other hand, keenly alive to the
inferior position of all other men, too
often rested in the outward mark of a
divine relationship, by which they
were distinguished, and so in their
pride missed the spiritual teaching, of
which circumcision was the symbol
and the preparation (Rom. ii. 25ff.).

of Ney. d.—r. Acy. w.] The mase. is
determined by tpecis. “H dxpoSvoria
is used of the uncircumcised: Gal. ii.
7; Rom. ii. 26,

xetporounrov] Elsewhere of the
Tabernacle and the Temple: Hebr.

I 12]

THE EPISTLE TO THE EPHESIANS. 35

2 \ , 74 > ~ toa]

€v Tapkt XElporroinToV,— “TL nTE TH KailpwH EéxElvH
\ ~ / cod ean

xwpis Xpiwrod, amnANoTpiwmévot THS ToALTELas TOU

> \ \ / ~ al ~ ?

Iopanr kai E€vor Tov SiaOnkwv Tihs érrayyeNias, éArrida

ix. 11; Mk. xiv. 58; Acts vii. 48;
xvii. 24; Hebr. ix. 24.

12. ére Fre...) Remember that
once ye...that ye were at that time
apart from Christ, alienated from
the commonwealth of Israel, and
strangers to the covenants of the
promise, having no hope and with-
out God in the world. Karpés retains
its qualitative sense: ‘under those
circumstances,’ ‘at that season,’ and
not simply ‘at that point of time’

*Exeivos has the same force as in
John xi. 49.

For the simple dat. compare c. iii. 5
érépats yeveats.

Xepis Xpucrov—xdopue] These five
points summarise the wants of the Gen-
tiles in their personal, social, spiritual
relations. They were separate from
Christ; they were alienated from the
divine society which existed, and
ignorant of the provisions for one
more comprehensive; they were with-
out hope, and without God in a world
unintelligible except through the sense
of His Presence.

xepis Xprorov] Apart from, without
Christ, not as v. 13 rod ypicrov. The
thought is of the personal relation-
ship now recognised and not of the
national hope. Comp. John xv. 5.

dnan....emayyentas | alienated from
(and not simply ‘outside’) the common-
wealth of Israel, and strangers to
(not only unacquainted with but un-
qualified to enjoy) the covenants of
the promise. These words indicate
the two most impressive character-
istics of Judaism, its inclusiveness
(not exclusiveness) and its larger hope.
All who accepted its conditions were
admitted to its privileges. It claimed
no finality, but pointed to a universal
Church. But the Gentiles were
alienated from (not alien to) the
institutions of the people of Gop.

By Creation they were fitted for the
Divine fellowship; but, though the
fundamental promise to Abraham
included blessing for them, they had
no place in the Covenants by which
the blessing was brought closer to the
life of the chosen race.

drm\dorpiwpévor] c. iv. 18 amnAX.
ths (wis tov Obeov; Col. i. 21 dand-
Aorpiwpevous 8c. Tov Geov. Alienated
from the commonwealth and so ex-
cluded from the citizenship.

moXtreias| Latt. a conversatione
(soctetate). For modreia see Acts
xxii. 28 (citizenship). Here the word
expresses the ‘commonwealth’ of
Israel as including the spiritual
privileges which were conveyed by
its divine ordering.

Eévou r. 5.] Latt. hospites (al. pere-
grint) testamentorum. The word
&évos had a technical sense in the
city-states of Greece, and carries on
the image of the former clause (comp.
2. 19). It is used in the same con-
struction in classical Greek (Soph.
Gd. R. 219).

tov Ouabnkayv tis émayy.| The one
promise was brought nearer to realisa-
tion by successive Covenants. The
many promises (Rom. ix. 4) were
summed up in one: Gal. iii. 16f.; 21f.
Comp. Hebr. x. 36, xi. 9 note, xi. 13
notes.

édnida py éy.] ‘We need,’ it has
been truly said, ‘an infinite hope’;
and faith in Gop alone can give it.
Faith in Gop, if we consider what are
the grounds of our confidence, alone
justifies our belief in the permanence
of natural ‘laws.’ By faith alone we
enter on the future and the unseen
(Hebr. xi. 1 note) and so find hope.
The phrase occurs again in view of
death (1 Thess. iv. 13).

" éhm. py ex. kat Geor ev rH kdopo]
There is a strange pathos in the com-

3—2

36

THE EPISTLE TO THE EPHESIANS.

{II 13, 14

\ of \ 46, 2 od / 13 Se 2 Xx a
Mn EXOVTES Kat QUEOL EV TW KOO Uw. vuvt 0€ EV APLO TW

an = « / , / > \
"Inoov vpets of Tote GvTES Makpan éyernOnTe Erryc eV

~ vA ~ ~
TW AlMaATL TOU XpLOTOU.

bination. They were of necessity face
to face with all the problems of nature
and life, but without Him in Whose
wisdom and righteousness and love
they could find rest and hope. The
vast, yet transitory, order of the
physical universe was for them with-
out its Interpreter, an unsolved
enigma.

The Gentiles had, indeed, ‘gods
many and lords many,’ and one God
as ‘a first Cause’ in philosophic
theories, but no Gop loving men and
Whom men could love.

13. The contrast of the present
position of the Ephesians with their
past desolation and hopelessness is
given by a reference to a prophetic
word (Is. lvii. 19) which spoke of
‘Peace’ to those afar and to those
near: this Peace had been given to
all in Christ. But now in Christ
Jesus ye that once were ‘afar’ are
made ‘near’ in the blood of the
Christ.

There appears to be a fulness of
meaning in the choice of the two
titles ‘in Christ Jesus, ‘in the blood
of the Christ.’ ‘The Gentiles were
now united in Him Who was Son of
man, ‘Jesus,’ no less than Christ:
their redemption was wrought by the
offered life of Him Who was the hope
of Israel, ‘the Christ.’ The combina-
tion recals John xx. 31, and shows
how the fulness of the Gospel is
expressed by that summary of the
scope of the Evangelic narrative.

Compare vv. 5, 6.

év X."1.] in Christ Jesus, united in
Him by a fellowship of life, as mem-
bers of His body.

éyernOnre] not yeydvare, or éeoré—
‘were made’ by one decisive act.
The reference is primarily to the
ideal redemption of the Gentiles

\ UU ? ,
4 Aivos yap éoTw 7 cipHNH

once for all accomplished by Christ’s
victorious Passion.

From the first proclamation of the
Gospel on the day of Pentecost it was
recognised that the promise was ‘for
all those that were afar’ (Acts ii. 39).

év r@ aipart rov xpiorov] Compare
Hebr. x. 19 eis ryv eloodov ray ayiev
€v tT aipart "Incod. The offered life
was not only the means of reconcili-
ation (8:4), but the atmosphere, as it
were, in which the reconciled soul
lived. The blood of Christ is ‘the
blood of the New Covenant’: Matt.
xxvi, 28.

14—18. Having used the language
of Isaiah to describe the change in
the position of the Gentiles, St Paul
goes on to show how the prophet’s
central thought was fulfilled in Christ.
For He is our Peace. He broke down
the outward barriers which separated
Jew and Gentile, uniting both and
reconciling both in one body to Gop;
and coming—after His victory—pro-
claimed Peace to all far and near,
because it is through Him that both
Jew and Gentile have their access to
the Father, as alike children.

14. adros ydp...] For He is our
Peace, He who made both one and
broke down the middle wall of parti-
tion, having abolished the enmity,
represented by that separation, in His
Jesh, even the law of commandments
expressed in ordinances... St Paul
speaks first of the two organisations,
systems (rd dudorepa), under which
Jews and Gentiles were gathered as
hostile bodies, separated by a dividing
fence, and then afterwards of the two
bodies themselves (rots dv0 [dvOpd-
movus]) included in them. Christ broke
down the barrier by which the two
organisations were kept apart and
made them one, abolishing the enmity

TI 15]

THE EPISTLE TO THE EPHESIANS. 37

€ ~ £ / \ / aA \ ~
yUWV, O TONoas Ta duporepa év Kal TO Mer orotyov TOU
Ppayuov AUoas, Sony éxOpav év Tm capKe aureD, TOV
vouov Tw évToAwy év Sdypacuy, KaTapynoas, iva Tous

which was shewn openly in the Law
(comp. Rom. v. 13 f.), by His life of
perfect obedience, the virtue of which
He offered to Jew and Gentile alike.
‘Thus all men were made capable of a
living unity.

avros yap...| For He—He Himself
and no other (compare Matt. i. 21
aurés yap odéce, and v. 10 note)—is
‘our peace both in our relations one to
another, and in our relation to Gop.
He is our peace, as He is the Way
and the Truth and the Life. He does
not bring it only, or shew it. So it is
that St Paul speaks of the Gospel—
the Gospel of our Salvation (c. i. 13)
—as ‘the Gospel of peace’ (¢. vi. 15).

6 momoas ta apd. &v| The two
providential systems under which ‘the
nations’ and ‘the people’ lived up to
the Coming of Christ, the orders of
Nature (comp. Rom. ii. 14 ff.) and of
the Law, are first noticed, and then
the corresponding ‘men’ (v.15).
Christ removed the partition between
the systems, which became enmity
between the peoples, and united both
‘men’ in Himself.

TO pecorotxov Tou Ppaypzov] Latt.
medium parietem maceriae (sepis).
For gpaypos see Matt. xxi. 33 and
parallels. The word peodrocyor is pro-

bably suggested by the Chel (2) or

“partition which separated the Court
of the Gentiles from the Temple
proper.” The paypds was the peod-
rotxov: for this use of the genitive see
c. Vi. 14 note.

Avcas] Comp. John ii. 19 Avoare

tov vaoy rovrov, Acts xxvii. 41;
2 Pet. iii, 10 ff; 1 John iii, 8 ba

Avon Ta épya tov dtaBodov.

15. thy éy@pav] The Fall brought
to men a twofold enmity, an enmity
between themselves and an enmity
towards Gop (v 16). The Law

freedom of perfect obedience.

brought both into clear light. It
revealed Sin in those who received it
(Rom. vii. 7 ff.), and fixed a gulf
between them and other men. Christ
in His flesh, as has been well said,
‘went behind? the Law, and by
fulfilling the will of Gop (Hebr. x. 5ff.),

of which the Law was an imperfect

symbol, abolished it, offering to men
the pattern and the power of the
That
which was a barrier between hea-
thenism and Judaism became ne-
cessarily a cause of active enmity
between Gentile and Jew.

év 77 oapxi| Under the conditions
of our mortal life. Comp. Col. i. 22
TO odpa Tis capkos avrov, the body
which answered to these conditions.

Tov vopov Tay evr. ev Soyp.| Comp.
Hebr. vii. 16 xara vopov évrodjs
oapkivns.

The addition ev 8éypacw defines
the commandments as specific, rigid,
and outward, fulfilled in external
Obedience (Lk. ii. 1; Acts xvi. 4;
xvii. 7; Col. ii. 14 (20)).

carapynoas| Latt. evacuans (de-
stituens). The Law was abolished,
annulled, because it was fulfilled,
and taken up into something wider
and deeper (Matt. v. 17 f.; compare
2 Cor. iii. 14. In this sense St Paul
can say (Rom. iii. 31) véuov ovv Karap-
yoopev Out tis twiotews; i yévorro,
G\Ad vopov iotdvonev, The phrase
used by him in 1 Cor. xiii. 11 xarjp-
ynka Ta Tov vymiov presents the
thought very vividly. The words,
the conceptions, the reasoning of
the child are valid for the child.
But by a normal development they
pass away and are lost in the ripe
judgments of the man.

That which is complete in the
Divine act may be yet future in
historic realisation. ‘Our Saviour

38 THE EPISTLE TO THE EPHESIANS.

[II 16

ee 74 ‘ af “ > ff

dvo KTION év auTw és €va KatvoVv avOpwmov TTOLWY) é€lon~-
16, ‘ by t \ > f ? « \ ,

VHV, Kae dmoxaTahhakny Tous aupoTepous Ev EVE TWMATL

Jesus Christ abolished death’ (2 Tim.
i. 10 karapynoavros pev Tov Odvarov...),
and yet ‘we see not yet all things put
under Him’ (Hebr. ii. 8): we wait till
the Father hath put all His enemies
under His feet. The last enemy that
is abolished is death (1 Cor. xv. 26
€axatos éxOpos Karapyetrat 6 Gavaros).
So we look in patience for the fulfil-
ment of the Divine will in other
things, sure of the final issue (1 Cor. i.
28 iva ra bvra Katapyjon. Rom. vi. 6
iva xatapynO; +> odpa. THs dpaprias.
Hebr. ii, 14 ta dca rov @avdrov
karapyjon Tov TO Kparos éxovTa Tov
Gavarov, tour ort tov SuaBodov).

iva rods S00] The object of Christ
in abolishing that which divided men
was twofold: (1) that He might unite
the two bodies, the two ‘men’ in ‘one
new man,’ and (2) that He might
reconcile both to God (v. 16). This
object He gained, though the result
is not open to our vision. Humanity
is in Him ‘one new man. The
‘enmity’ is slain, though we live
among the fruits of its earlier vitality.

The abrupt, unprepared, transition
from ra dudorepa to rors dvo, from
the systems to the men who lived
under them, and the gathering up of
those two bodies of men into two
representative men is a most instruc-
tive illustration of the thought of a per-
sonal unity, which Christ has brought
to creation by ‘becoming flesh.” This
thought fills the apostle. The institu-
tions of society, as he regards them,
pass over, as it were, into the men
whom they have moulded; and the
men into the one man, in whom they
find their full corporate expression.

krion év air@ eis é. Kk. a.) That He
might create the twain in Himself,
taking humanity to Him, and form
them into one new man. St Paul
speaks here of ‘the two’ and not
of ‘both, in order to mark their

separateness. By the assumption of
human nature He gave ideally new
life to all who share it (2 Cor. v. 17).
In Him humanity, if we may so speak,
gained its personality. This truth,
so far as it is realised in the Church,
finds expression in the words to the
Galatians wavres vpeis eis (‘one man’
not ¢v) éaré ev Xptor@ (Gal. iii. 28).

For xrion eis see v, 21 avfer eis,
v. 22 cvvorxodopeiabe eis.

The ‘new man’ must be ‘put on’ by
those who are ideally included in him:
c. iv. 24 note. Every man can find
his place in the divine whole.

mrotay eipnynv] Comp. James iii. 18.

16. al dmoxaradAdéy...] and re-
concile them both in one body to GoD
through the cross, having sluin the
enmity thereby. ‘Through the cross,’
using it as an altar (comp. Hebr. xiii.
10 note), Christ offered Himself with-
out spot to Gop (Hebr. ix. 14) and
having taken humanity to Himself
‘reconciled’ Jews and Gentiles united
in one body to Gop.’ By His death
he slew the enmity. In Him humanity
bore the doom of sin, and the power
of sin was abolished. The unity of
humanity was gained by the Incar-
nation, the reconciliation of humanity
to Gop by the Cross.

Jerome notices the error of the
Latin Versions, which give in semet
ipso reading é€v avr@ for ev aura.
Comp. Col. ii. 15.

droxar....dmoxreivas] The two acts
are coincident.

For dmoxara\\dooew see Col. i. 20
dmoxarahhagat Ta wavta eis avrdv, v
2if.e Upas.. -drroxarndaker €: €v TO Gopare
Tis wapKos avrov dia Tou Gavérov. The
use of the neuter avra will recal the
remarkable Western reading in John
xii. 32 mavra EAxiow mpos €paurov.

For cravpos compare 1 Cor. i 17 f.;
Gal. v. 11; vi. 12, 14; Phil. ii 8;
iii, 18; Col. i. 20 ii. 14; Heb. xii. 2

IT 17, 18]

THE EPISTLE TO THE EPHESIANS. 39

a a \ _~ a

TO ben dia Tou oTavpou droKTelvas THY éxOpav év

QuUTO* 7 \ 2r6 \ 2 , > ’ toa a

f Kat eAUwy eYHrredAicato E€iPHNHN UY TOIC

AY V > e id 2 , i? Lae

MAKPAN Kal E1PHNHN Tole érryc Ort Oe avToU Exo-
‘ A € > Ld

Mev THY TpoTaywyny ot auporepo: év Evi TVEVMATL TOS

note. The double construction di rod
oravpod, ev avr@ is significant. In the
former the Cross is the instrument
which the Lord uses: in the latter
it is, so to speak, the vehicle of His
activity in which He is present. He
as Crucified slew the enmity.

aroxreivas] That which seemed to
be defeat was victory. To men’s eyes
He was slain: in truth He slew.

17. «ai édédv...] When the work
of reconciliation was accomplished,
and the enmity slain, the fruit of
victory was proclaimed to men: and
He came and preached the glad
tidings of peace to you that were
Jar off and peace to them that were
near.

€\dav] According to His promise
(John xvi. 16 ff.; xiv. 18). At His
first appearance among the disciples
He gave a twofold greeting of ‘Peace’ ;
and in the outpouring of the Spirit
the Apostles at once recognised the
presence of the Lord: Acts iti. 26.
The record of the Acts—the Gospel
of the Spirit—is the history of the
extension of the message of peace to
the whole world, beginning at Jeru-
salem and closing in Rome.

evpyyea. eip.] Cf. ¢. vi. 15 note.

18. This message of Peace through
the work of Christ is universally
effective, because it is through Him
we both have our access (introduction)
in one Spirit to the Father.

There is an impressive correspond-
encebetween the clauses which describe
the atonement and the issue of the
atonement:

(iva) dwoxaraddd£y rovs auorépous
év vi o@pare
TO Oca.
Zxopev THY Mpocaywyny oi duddrepor
év évl mvevpare
mpos TOY marépa.

6¢ avrov] For order compare 2. 10
note.

exopev tiv mpocay.] Compare e¢. i.
7 €xouev rv admodvtpwcw. For rv
mpocay. see c. iii. 12; Rom. v. 2 d¢ ov
kal THY mpocaywyny eoxnxapev. The
word emphasises the work of the Lord
in ‘bringing us to Gop’ (1 Pet. iii. 18).
Our ‘access’ is gained only through
Him. Compare John xiv. 6; Hebr.
iv. 14 ff

év évi wv.] Comp. 1 Cor. xii. 13 ev évi
mvevpart...€BarricOnpev, Phil. i. 27
ortixere év évi mvevpart. The Spirit is,
as it were, the surrounding, sustaining,
power, as in the corresponding phrase
Hebr. x. 19 éyovres mappyciav eis thy
clcodSov rav ay. év TO aipare "Inoov.
The difference from dia rod mv. (¢. iii.
16) is obvious.

We might have been inclined to
transpose dia and év: ‘in Him (as c.
iii. 12)...through one Spirit...’ But
St Paul here is thinking of the work
of Christ (7. 17). The encompassing
energy of the Spirit. makes this effec-
tive for us. Compare c. iii. 5 note.

mpos tov marépa] The use of this
title emphasises the effect of the
atonement, which restores to its true
character the relation of Gop to men.
The absolute use of 6 warp is very
rare in the Epistles except in the
Epistles of St John. Comp. c. iii. 14;
Col. i. 12.

St Paul, without any definite pur-
pose, bases the doctrine of the Holy
Trinity upon facts of Christian experi-
ence. Comp. 1 Cor. xii 4 ff See
also 1 Pet. i. 2.

19—22. After the description of
the results of Christ’s work bringing
peace to men as men, St Paul returns
to the blessings which it had brought
to the Gentiles, and shews in detail
how completely it removed the spiri-

40 THE EPISTLE TO THE EPHESIANS,

[II 19, 20

‘ ! 19° > > 7 2 Les \ '
Tov matépa. Apa ovv ovKkeTt €oe E€vor Kat Tapotkot,
m \ a fol i ‘ as ~ rn
ad\Na éore cuvroNiTat TWY ayiwy Kal oiketot ToU GeoU,
202 t rN - , ~ 3 / : \
érrotkodopnbévtes ert TH Oeuediw Twv droTTOAwY Kat

tual disadvantages which they had
suffered. No longer aliens and stran-
gers they were ‘fellow-citizens of the
saints and of the household of Gop.’
Without hope before, they were now
included in the solid future of the
Church resting on Christ Himself.
No longer without Gop, they were
made, in fellowship with all believers,
a dwelling-place for Him.

The rhythmical structure, which
characterises the Epistle is seen
with remarkable distinctness in this
section :

“Apa ovv ovkere éore E€vor Kal madpoixoe
G\Aa éoté cupmodirat Tov dyiav Kat
olkeiot TOU Oeov,

émorxoOounOevres Eri TO Oepedio

Tév drooréAwy Kal mpopytay,
dvros dxpoywriatov

avrov Xpicrov “Incod,
év & aca oikodopy cvvappodoyoupery

eis vaoy aytov év Kupic,
€v @ kal vpeis cuvorxodopetode
els KaTouxnTypiov Tov Oeot év mvev-
parte.

19. dpa ovv...rod Oecd] So then
ye are no more strangers and so-
journers but fellow-citizens with the
saints and of the household of Gop.
This conclusion follows directly from
the equal privilege of all sons in
Christ in regard to their heavenly
Father.

dpa otv] Comp. Rom. v. 18; vii. 3,
25; viii, 12; ix. 16, 18; xiv. 12, 19;
Gal. vi. 10; 1 Th. v. 6; 2 Th. ii. 15.
This combination is, in the N.T., if not
absolutely, peculiar to St Paul.

&évor kai raporxa] Destitute of all
privileges in the state or only enjoy-
ing a provisional toleration. For
&évor see v. 12; and for maporkos 1 Pet.
li. 11 mapo.kot kai waperidypo; Acts
vii. 6 mdpoixov év yj addorpia; td. 29

mdpotkos ev yp Madidu: maporxeiy Lk.
xxiv. 18; Hebr. xi. 9.

ouvr. Tay ayiwv] fellow-citizens (v.1.
concives) with the saints of the spiri-
tual Israel. For the image see Hebr.
xi. 16, 19; xii. 22 ff.; xiii. 14.

oixeiot Tod Oeov) Gal. vi. 10 mpéds
tous olxeious ths miorews, 1 Tim. v. 8.
The singularly happy translation—‘ of
the household of God’—is due to
Tyndale.

20. émouk....Xptorov "Incov|] The
new Society was more than a Common-
wealth ; it was a fabric in which the
several parts were joined together on
one divine plan. In this the Gentiles
were built upon the foundation of
the apostles and prophets, the head
corner-stone being Christ Jesus Him-
self.

émoux. eri tH Oep.] The image is
worked out in detail in 1 Cor. iii. 10 ff.
Comp. Col. ii. 7; Acts xx. 32.

tev anogt. kai mpopyntayv] The order
of the titles seems to shew beyond
doubt that the reference is to the
apostles and prophets of the New
Covenant: those who had divine
authority to found and to instruct
the Church. Under this aspect they
form one body (rev dz. kat mp.). EHlse-
where they are considered separately.
Comp. ce. iii, 5 rots ayiots dmoordAots
avrov Kat mpodyras, iv. 11 edwxev
Tous pev dmoaroAous Tous de mpopyras....
1 Cor, xii, 28 f. @ero ev ry éxxdnoia
mparov drooroAous SevTepov mpodrras...
1 Cor. xiv. 29, 32, 37; Apoc. xviii. 20;
xxii.9. So we read of prophets in the
early history of the Church: Acts xi.
27; xiii. 1; Xv. 32; xxi. Io.

Oepedio tadv dmoor.] Comp. Apoc.
xxi. 14,

dxpoywraiov] Is. xxviii. 16 LXXx. els
ta Oeuédta Seiwv AiGov moAdvreAH ek
Aexrov akpoywviaov: 1 Pet, ii. 6.

II 21, 22]

THE EPISTLE TO THE EPHESIANS. 41

a ov 5 : x OA ms -
TpoPnTwy, OvTos &kporwNialoy avtou Xpirtov "Incov,
2 i a > \ ‘ , a > \
*év w Tata olKoomn ovvappodoryoupern av£e ets vaov
v4 > <a e ~ co ?
ayiov év kupiw, *év @ Kal Umels cuvvoiKodopueiobe eis

, = ~ 2 ,
KQATOLKNTNPLOV TOU Oeov €V TWVEUMaTL.

21 waoa olxodouy N*BD,G,KL 17 37 47 etc; Cl-Al Chrys; aoa % olkodouy NA

CP al pl; Syrr (ut videtur)

Cf. Mk. xii. 10; Lk. xx. 175 Acts iv.
Lal kepahy) yovias: Ps. exviii. (cxvii.) 22.

21. év@...ev kupio] in whom each
several building fitl y framed together
groweth unto an holy sanctuary in
the Lord. The fabric in which the
Ephesians were built was destined to

‘become asanctuary. It was not merely
put together by the workman’s skill:
it had in it a principle of life. The
foundation was unchangeable, but,
while this underlay all, there was
room for a harmonious development.
The structure, like the Jewish Temple,
included many ‘buildings’ (Mk. xiii.
1 f.), but all these were to be equally
parts of the Sanctuary in the new
Temple. The image appears to mark
the consecration of all the ministries
of life in the New Order, in corre-
spondence with the equal inclusion
in it of all the races of men.

év @] The fabric has its foundation
and its harmonious development in
Christ Jesus. In Him too as ‘the
Lord’ it finds its consummation.

maca oixodouy| every building, each
seceral building: council chambers,
treasuries, chambers for priests, clois-
ters, all become part of the sanctuary
(vacs not iepdv), the parts contributing
to the one whole, as the limbs to the
one body. And this whole is divine,
so that in the end the whole city—
the New Jerusalem—becomes a Holy
of Holies: Apoc. xxi. 16.

For maoa see ¢.i. 3 note. In Acts ii.
36 mas ofkos “lapand is probably to be
rendered ‘every house of Israel,’ each
in its peculiar place and with its
peculiar character.

cuvappodoyounévn] Compare c. iv.
16.

This harmonious fitting together of
the parts and the building up of the
whole (v. 22) are present and con-
tinuous processes. Contrast c. iii. 17
épptCopévor kai TeOepedtwpévor.

avfe.] Matt. vi. 28; xiii. 32; Lk. i.
80; ii. 40; Col. ii. 19. Hach several
building is incorporated in the whole
and grows not by itself but with the
whole.

The phrases aver eis...cvvotkodo-
peioOe cis...shew that the end is not
yet reached.

eis vadv dy. év xupig] The presence
and influence of the Lord with His
sovereign power secures the hallow-
ing of every part. "Ev Kupig is to be
taken with avfe.. Comp. ce. iii. 11; vi.
I, 10.

22. In the structure of this Sanc-
tuary, which is not a shrine of the
Divine glory only, but a dwelling-place
of Gop, the Ephesians have a place,
as incorporated i in Christ.

ev @...ev mvevpatt] In whom ye
also are builded together for a dwel-
ling-place of Gop in the Spirit.

év @] taking up the ev o in the
former verse (comp. c. i. 13).

kat vpeis cvvotx.] ye also are joined
with the earlier people of Gop. Even
now the process of incorporation is
going forward.

karouxntnpiov] Compare and contrast
Apoc. xviii. 2.

row Oeov| of the Triune Gop, the
Father (John xiv. 23), the Son (Matt.
XXVili. 20), and the Holy Spirit (John

-xiv. 17).

év mvevpart] Compare c. iii. 5 note.
Opposed to év capxi, Rom. viii. 9. The
indwelling is realised in the highest
part of our nature.

42
ITI.

III. THE GRANDEUR OF THE REVE-
LATION MADE To St PauL. PRAYER
FOR FURTHER UNDERSTANDING IN
THOSE WHO RECEIVE IT (c. iii.).

1. The revelation to St Paul of a
universal gospel (iii. 1—13).

2. Prayer that those who receive
it may be enabled to apprehend its
lessons (iii. 14—19).

Doxology (20, 21).

The Apostle has declared sum-
marily his great Gospel of the unity
of Jew and Gentile in the Christian
Church, both alike coming to One
Father in One Spirit through One
Mediator, and he prepares to draw
the practical consequences which fol-
low from this divine calling. But he
is twice interrupted in his purpose
by the thought of the marvellous
privileges which are involved in his
mission, for himself, and for his
readers.

First (. 2) when he recalls his
peculiar charge he shews that his
misery and shame, as they might
seem to others, were to those who
knew the cause for which he suffered
a ground of highest praise for the
light which they brought to the coun-
sel of Gon (iii. 1—13).

And then again when (v. 14) he
resumes the broken sentence, it is
for the loftiest prayer and thanks-
giving, before he can at last (¢. iv. 1)
enter on direct instruction (iii. 14—21),

iii, *For this cause I Paul, the
prisoner of Christ Jesus (or of the
Christ, even Jesus) on behalf of you,
the Gentiles, ?if at least ye heard
of the dispensation (administration)
of the grace of Gov which was given
me to you-ward : 3how that by reve-
lation was made known unto me the
mystery—as I wrote afore in a few
words, ‘whereby ye can, as ye read,
perceive my understanding in the
mystery of the Christ, Swhich in
other generations was not made

THE EPISTLE TO THE EPHESIANS.

[III x

*Tovrov xapw éyo [lairos 6 Séopios Tob

known unto the sons of men, as
now it was revealed unto His holy
apostles and prophets in the Spirit—
Sto wit, that the Gentiles are fellow-
heirs with Israel and fellow-mem-
bers of the one body and fellow-
partakers of the promise in Christ
Jesus through the Gospel, ’whereof
I became a minister, according to
the gift of the grace of Gop that was
given to me, according to the working
of His power—to me who am less
than the least of all saints was this
grace given—even to preach to the
Gentiles the unsearchable riches of
Christ ; 9and to bring to light what
is the dispensation of the mystery
which from all ages hath been hid
in Gop Who created all things, *hid,
I say, to the intent that now tu the
principalities and the powers in the
heavenly order may be made known
through the Church the manifold
wisdom of Gov, “according to an
eternal purpose (a purpose of the
ages) which He accomplished in the
Christ, even Jesus our Lord: “in
Whom we hace freedom of address
and access (to Gop) in confidence
through vur faith in Him. *3 Where-
Jore I beg you not to faint ut my
tribulations for you, seeing they are
your glory.

I. rovrov xapw] ‘Considering that
so great a blessing has been bestowed
on you.’ As contrasted with 6:0 (0. 13
ce. ii. 11; iv. 8, 25; v. 14) this phrase
seems to suggest an idea of personal
feeling and obligation. The reference
is generally to that which is the
ground (because this is so) and not
the object (for the sake of obtaining
this): v. 14; Tit. i. 5, 11 ; Lk. vii. 47.

The sentence, which is broken, is
resumed v. 14 rovrou ydpw kdynro....

éyo Tlabdos...] The abrupt intro-
duction of the name emphasises the
strength of personal feeling. The
truth which has been announced is
no abstract speculation, but one which

III 2]

THE EPISTLE TO THE EPHESIANS. 43

2 lo \ Cal - > hae x
xXptaTou *Inoot vrép vuay TaHv EOvwv,— el ye HKoOVTaTE

has been proved in life by the man
who declares it. The name calls up
all his history. It is as if the Apostle
said: I the Pharisee of old time, I
whom you know, of whose labours you
have heard, I to whom this great
truth has been revealed and who have
suffered for it, I to whom you owe
your knowledge of the Faith, I who
can no longer serve you by my pre-
sence pray for you.

Comp. 1 Thess. ii. 18; Gal. v, 2;
2 Cor. x. 1; Col. i. 23 (v. Lightfoot’s
‘note); Philm. 19. Cf. 2 Thess. iii. 17;
1 Cor. xvi. 21; Col. iv. 18.

6 déopuos rod x. 1.] St Paul was not
simply the ‘bond-servant’ of Christ,
he was His prisoner, the one to whom
this privilege of suffering was specially
given by his Lord (contrast Philm. 1
déopuos X. 1.). He was a prisoner, but
not for crime or through man’s design :
he was the Lord’s prisoner, prisoner
by His will and at the same time
prisoner for His work ; Christ’s cause
kept him in bonds (comp. Philm. 13
év trois Secpois Tov evayyediov).

Compare Philm. 9 déoptos X. ’1L;
2 Tim. i. 8 rév déopsov adrov [Tov kupiov
jpav]. These examples seem to shew
that the words in ¢. iv. 1 6 déopuos ev
xupi@ are to be taken together. Con-
trast Acts xxiii. 18 6 déopcos I.

The combination 6 ypioros “Inovis
without addition does not (as far as
I have observed) occur again in St
Paul. ‘O ypiords is common, and 6
‘Ingots occurs 1 Thess. iv. 14; 2 Cor.
iv. 10f.; Eph. iv. 21. In Rom. xvi. 25
we read ro knpvypya "Incov Xpicrod.
The construction of Col. ii. 6 ds mape-
AdBere Tov ypiarov “Incody Tov KUptov
appears to be, ‘received the Christ,
even Jesus the Lord’ (see Lightfoot
ad loc.). It is therefore probable
that the construction here also is
‘the prisoner of the Christ—the hope
of Israel—even Jesus, the Son of man,
the Saviour of the world” This at

least is the thought of the names.
Comp. v. 11 note; ¢. iv. 20f.

umép vay tr. éOvav] ‘I the prisoner’
for ‘you the Gentiles.’ Both are re-
presentative. Comp. c. ii. 11: contrast
Gal. ii. 15 ; Rom. xi. 13.

2—13. The thought of his helpless
position leads St Paul to unfold its
true meaning. His zeal to bring the
Gospel to the Gentiles had brought
him into bonds. These very bonds,
therefore, which might at first sight
seem to be a cause of discouragement,
eally witnessed to the greatness of
the work which he had done (2. 13).

‘Yes,’ he says, ‘for your sakes, as
indeed ye know, if—and it cannot be
otherwise—ye heard, when the mes-
sage of the Gospel came to you, what
was my special commission, based on
the revelation made to the apostles
and prophets of Christ, that the Gen-
tiles are fellow-heirs with Jews of the
Divine promise of redemption, a truth
which it was specially given to me to
proclaim, a truth which now at last
discloses to the hosts of heaven through
the Church Gop’s counsel of wisdom
and love. Thus the sufferings which
are due to the faithful fulfilment of
my office are in fact your glory. My
chains are the signs of my victory.’

Each part of the statement is de-
veloped under the influence of the
Apostle’s gratitude for the charge
which he had received. His Gospel—
that ‘the nations’ share equally with
‘the people’ in all Divine blessings,—
was not gained by the experience of
earlier generations, but given in due
time by special revelation to appointed
ministers. And he was enabled so to
declare it as to set in full light before
men the eternal counsel of Gop, that
at last through the Church the powers
of heaven might recognise Gop’s wis-
dom seen in the Incarnation of the
Son in Whom believers can draw
near to His presence.

44

THE EPISTLE TO THE EPHESIANS.

[III 3

\ 3 , nf = ~ ~ nn
THY OiKOvouiay THs yapiTos Tov Heov Tis SoOEions jor
> € cal 3 ca “~ A ¥ ¥ > # \
eis Upas, 3[d7L] KaTa drokdduyw éyvwpicby yor TO

3 rx om B

In structure the passage may be
compared with i. 3—14.

The key words ‘mystery,’ ‘ minister
[of the Gospel],’ ‘the wisdom of Gop,’
suggest in succession fresh parentheses
which are in essence overflowings of
adoring thankfulness.

2. et ye...) Uf at least ye heard, and
this is assumed: c. iv. 21; Gal. iii. 4;
Col. i. 23 (2 Cor. v. 3). In such lan-
-guage I can see nothing inconsistent
with St Paul having been the teacher
of those to whom he is writing.

nkovoare] c. iv. 21; Gal. i 13 f.: ye
heard at the crisis when I declared to
you the Divine message and you ac-
cepted it.

THy oix. tr. x.] St Paul does not say
simply ‘of the grace of Gop which was
given to me,’ but ‘of the noble respon-
sibility which was laid upon me of
administering the grace which was
given to me in a new and unexpected
way.’ It was exactly this character-
istic of his preaching to which he
wishes to call attention.

thy oixovopiay] V. dispensationem,
V.L. dispositionem (as v. 9; ¢. i. 10).
The image is natural and frequent. St
Paul describes himself as ‘entrusted
with a stewardship’ (1 Cor. ix. 17),
which he was bound to fulfil. Apostles
were ‘ministers of Christ and stew-
ards of Gov’s mysteries (revealed
truths), which it was their duty to
dispense faithfully (1 Cor. iv. 1 f.).
Comp. Tit. i. 7. This stewardship
involved a wise and just dealing with
the varied wealth of the Divine
treasury (Matt. xiii. 52). All believers
share in it, having severally gifts which
they must minister to the body (eis
éavrovs) a8 ‘good—generous («adoi)—
stewards of the manifold grace of
Gop’ (1 Pet. iv. 10).

Comp. ¢. i. 10 (note); Col. i. 25;
1 Tim. i. 4.

tis x. t. 6] The ministry itself
with all its glorious and awful issues
was a favour—a grace—of Gop. The
word xapis is characteristically used
of apostleship : vv. 7, 8; 1 Cor. iii. 10;
Gal. ii. 7 ff.; Rom. i. 5; xii. 3; xv. 15.

It is perhaps worthy of notice that
xaptopa (1, 2 Cor.; Rom.; 1, 2 Tim.;
1 Pet.) is not found in the Epistle.

eis vnas] to bring unto you, to reach
unto you. Comp. ci 19; Rom.
xv. 26. :

3. art...] how that by revelation was
made known unto me the mystery....
This was the ground of St Paul’s
mission, that to him was communi-
cated the central truth of the uni-
versality of the Gospel.

The words xadds mpoeypawa...0. 5
év mvevpats are parenthetic, unfolding
St Paul’s peculiar endowments as
compared with men of old time.

kata amoxaAuwe] not only in direct
communications at the crises of his
life (Acts ix. 4 ff; xxii 7 ff, 18 fh;
xxvi. 17 ff; Gal. i. 12; ii 2) but
through widening experience laid in
the light of the Gospel (v. 4 ryv
ovveciv pou év T. pvot. TOU xp.).

There is a difference between xara
a@roxadupw (Rom. xvi. 25; Gal. ii. 2)
and 6¢ droxadvweos (Gal. i. 12). The
former describes the general mode of
communication: the latter the specific
fact.

To pvotnpiov] Comp. c. i. 9 note.
Truths which are the characteristic
possessions of Christians are ‘mys-
teries’ Among these the universality
of the Gospel—v. 6 efvar ta 2Ovy...
ev Xptoro—is preeminently ‘the mys-
tery. The single occasion on which
the word is used in the Gospels em-
phasises this thought (Matt. xiii, 11;
Mk. iv. 11; Lk. viii. 10) The par-
able of the Sower implies that the
Word is forall. This suggestion natur-

III 4, 5]

THE EPISTLE TO THE EPHESIANS.

45

puarnpiov, Kabws mpoéypawa év dAlyw, rps 6 Sivacbe
avaywwoKovTEs vonoa Thy cUveciv pou év TH muTTHpiW
TOU xpiaToU, 50 éTépais yeveais ovK éyvwpicOn Tots
viois Tay avOpuirwy ws viv drexadipOn Tois aryiols

ally caused that perplexity to the
disciples which appears strange to us.

In addition to those parallel texts
the word is found in the N.T. only in
St Paul and in the Apocalypse. It is
used both (1) in the full comprehen-
sive meaning of the Christian reve-
lation, and (2) in regard to special
details init. All the passages deserve
to be studied: (1) 1 Cor. ii. 7; Rom.
xvi. 25; Eph. i. 9; iii. 4, 9; vi. 19;
Col. i. 26 f.; ii, 2; iv. 3; 1 Tim. iii. 9,
16; Apoc. x. 7; (2) 2 Thess. ii. 7;
1 Cor. iv. 1; xiii, 2; xiv. 2; xv. 51;
Rom. xi. 25; Eph. v. 32; Apoc. i. 20;
xvii. 5, 7.

mpoeypawa] in an earlier part of the
Epistle: ¢. ii. 10 ff.

ev ddlyo] V. in brevi, V.L. in modico:
briefly, in a few words. Comp. Acts
XxVi. 28.

4. mpos 6...] whereby, looking to
which summary statement of the truth,
ye can, as ye read, perceive my un-
derstanding.... The Apostle is careful
to shew that his teaching is not the
repetition of a form of words once
given to him and to be simply received
by his disciples. It had cost him
thought and it claimed thought.
readers could see for themselves how
it was contained in the right appre-
hension of the historic Gospel; and
he assumes that they will use their
power.

dvaywoéoxorres] The word implies
that the letter was circulated and
copied and studied by individual
Christians. Comp. Apoc. i. 3; Matt.
xxiv. 15 || Mk. xiii. 14; Acts viii. 28.
The variant in Gal. iv. 21 (dvaywa-
oxere) is interesting.

Thy oy. p. €v To puot.] St Paul had,
in the common phrase, entered into
the revelation of Christ. His natural

His

faculties had found scope in shaping
the message which he delivered

For voeiy comp. Matt. xxiv. 15 ||
Mk. xiii. 14; 1 Tim. i. 7 &c.; and for
ovveots comp. Lk. ii. 47; Col. i. 9;
ii. 2. The two words occur together
2 Tim. ii. 7. For the omission of the
article before év rG yp. see Winer iii.
20, 26.

T@ pvot. tod xp.] Col. iv. 3 AaAjoa
TO pvoTHploy TOU ypLoToU.

5. The truth which was made
known to St Paul by revelation was
not made known in other generations
to the sons of men as now in our own
time zt was revealed to Christ’s holy
apostles and prophets in the Spirit.
The ows suggests that some partial
knowledge was conveyed in earlier
times to those who sought for it
through ‘the light that lighteth every
man.’ The prophets looked for the
incorporation of ‘the nations’ in Israel,
but not for their equality with ‘the
people’ in the new Church, though this
was in fact included in the promise to
Abraham: John viii. 56; Gal. iii. 8.

érépats yeveais] dative of time as in
Lk. viii. 29 (woAXois xpovors). The use
of érépars suggests the thought of two
series of generations, one before and
one after the Incarnation.

rois viois r. a.]| The phrase occurs’
again Mk. iii, 28, and in the Lxx.
As contrasted with rois ay. droar. av.
xal mp. it describes those who repre-
sented the natural development of
the race.

viv] now, in our age. Even to the
Twelve the universality of the Gospel
was a revelation (Acts x. 47), and St
Paul looks back to the crisis when
it was acknowledged (dexadvdén).
There were indeed abundant traces
in the teaching of Christ of this

46

THE EPISTLE TO THE EPHESIANS.

[III 6

> , ’ ~ , , =

droaToAos avToU Kal mpodijras év mvevuati, “eivat
\ oo / § a / nw

Ta EOvn TUVKANPOVOMa Kal GUVTWMAa Kal GUYpPETOXA TIS

truth—it lies in the fundamental par-
able of the Sower, which naturally
perplexed the hearers—but like His
teaching on His own Death and Resur-
rection they were unintelligible at the
time. Through the experience which
is recorded in the early chapters of
the Acts their meaning was made
plain by the Spirit. Compare Rom.
xvi. 25 ff.; 1 Pet. i. 10 ff.

Tois dy. amoor. av. kai mpod.] to those
whom He charged with an authorita-
tive office and endowed with spiritual
insight. Comp... ii. 20 note. ‘Ayilots
does not express personal character,
but consecration. Comp. Lk. i. 70;
Acts iii. 21. The avrod naturally goes
back to Xpurrod. In Col. i. 26 the
thought is differently expressed.

év mvevpart] The phrase appears
to correspond to év Xpiorg. It is of
rare occurrence: Apoc. i. 10 éyevouny ev
mv.; iv. 2; xvii. 3 || Xxi. 10 danveyxe év
awv.; Matt. xxii. 43 év mv....caret (|| Mk.
xii. 36 €v r6 my. +. dy.); Jo. iv. 23
év mv.k.ad.; Rom. viii. 9 éoré...€v 7. ;
Eph. v. 18 wAnpotobe ev mv.; Vi. 18
mpocevyopevor ev my, (|| Jude 20 ev my,
dy.); Col. i. 8 SyAdoas rHy dydmny év
mv.; 1 Tim. iii. 16 édcxardOn ev wv. Ev
7 wvevparz occurs also: Lk. ii. 27 #AGev
éy t. mv.; iv. 1 HyeTo év TO wv.; and év
mv. ayia : Rom. ix. 1 ouppaprupovons...
ev mv. a; XiV. 17 xapa év my. a.; XV. 16
nytacpevn ev my. d.; 1 Cor. xii. 3 elmreiv...
év rv. a.; 1 Pet. i. 12 evayyeAcoapevor...
év wv.a. Compare Bamrifeww év mv. dy.
Matt. iii. 11 and parallels. The general
idea of the phrase is that it presents
the concentration of man’s powers in
the highest part of his nature by
which he holds fellowship with Gop,
so that, when this fellowship is
realised, he is himself in the Holy
Spirit and the Holy Spirit is in him.

6. This then is the revelation that
the Gentiles are (not shall be) fellow-
heirs with the natural Israel of the
great hopes of the spiritual Israel,

and fellow-members with them of the
one Divine body, and fellow-partakers
in the promise which was fulfilled in
the mission of the Holy Ghost (Acts
x. 45), in virtue of their union in
Christ Jesus through the Gospel.

The threefold fellowship of the
nations with the people of Gop is
established by their incorporation in
Christ, which is wrought through the
Gospel. In the announcement that
the Word became flesh all partial
and transitory privileges are lost in
one supreme and universal blessing.
Jerome (ad loc.) says truly ‘hereditas
nostra Deus’ and ‘ubi una compar-
ticipatio est, universa communia sunt.’
On the translation he remarks: Scio
appositionem conjunctionis ejus per
quam dicitur cohaeredes, et concor-
porales et comparticipes indecoram
facere in Latino sermone sententiam.
Sed quia ita habetur in Graeco, et
singuli sermones, syllabae, apices,
puncta, in Divinis Scripturis plena
sunt sensibus, propterea magis volumus
in compositione structuraque verbo-
rum quam intelligentia periclitari.

eiva] The position of the verb gives
singular emphasis to the statement :
that in spite of all difficulties and all
opposition ‘the Gentiles are... Com-
pare Hebr. xi. 1 éori note.

ouveAnpovoua] Rom. viii. 17 cvyka.
Xpicrov. Hebr. xi. 9 cuykd. ris émay-
yedias, 1 Pet. iii, 7 cuvyKA. xdperos
cans.

ovvowpa] Not elsewhere in the N.T.
or in the Lxx. Nor is the word found
in classical writers.

cuvperoxa] Cf. c. v. 7 note.

tis emayyedias] Acts ii 33. The
Gentiles were admitted to the Church
because they had been made par-
takers of the gift of the Holy Ghost:
Acts x. 47. Comp. c i. 13. This
specific reference is at once more
forcible and, under the circumstances,
more natural than the general refer-

Ill 7—9]

THE EPISTLE TO THE EPHESIANS.

47

erayyeNias év Xpiota “Inco dia Tot evayyediov, 700
evyernOnv diakovos Kata Thy Swpeav THS xaptTos TOU
Geov rhs Sobeions por Kata TH évépyerav THs SuVayEws
avTov —*éuol TH éEAayioToTépw TavTwY dyiwy édoOn
7" xXapis avtTn — Tois €Overw evayyericacbat TO aveg-
txviacTov mottos TOU ypioToU, %Kal pwrica™ Tis 7

9g mdvras

9 +mdvras BN°CD, ete vv Tert Victor; om &*A Hil

ence to the promised salvation which
is included in ovyxAnpovopa. There
is an expressive sequence in three
elements of the full endowment of the
Gentiles as coequal with the Jews.
They had a right to all for which
Israel looked. They belonged to the
same Divine society. They enjoyed
the gift by which the new society
was distinguished from the old. And
when regarded from the point of
sight of the Apostolic age, the gift of
the Holy Spirit, ‘the promise of the
Father’ (Lk. xxiv. 49; Acts i. 4; ii. 33;
38 f.), is preeminently ‘the promise,’
to which also cupperoya perfectly
corresponds.

Sia tov evayy.] Comp. 1 Cor. iv. 15.

7. St Paul’s service as a minister
of the Gospel was determined by two
conditions: the original gift of the
grace of Gop that was given to
him, and the continuous working of
Gon’s power in him. The two clauses
kata thy Swpedy..., Kata THY évepyevay
..are parallel (comp. c. ii. 2) and the
latter clause is not to be connected
with Sodeions. The whole phrase ris
xap. Tr. 8. ris 508. pw. is repeated from
». 2 and is complete in itself. With
Tou evayy. duax. compare 2 Cor. iii. 6
kawys Oiad. 6. For xara ray évépy.
compare ¢. i. 19; Col. i. 29.

In the N.T evépyesa and évepyeiv
are characteristically used of moral
and spiritual working whether Divine
(eg. Col. i. 29; ii, 12; Phil. iii. 21)
or Satanic (2 Thess. ii. 9, 11).

For Swped see ¢. iv. 7 note.

8. The construction of the first

clause éyol...adrn is doubtful. It may
be taken to begin a new sentence, so
that evayyed. will be the explanation of
7 xapis atrn, or it may be a paren-
thetical reflection of the Apostle. On
the whole the second arrangement
seems to be most consonant with St
Paul’s style. In this case evayyed. will
be connected with didakovos.

TO édaxtororépo] Latt. minimo (in-
Jimo, novissimo). For the form of the
word see Winer ii. 11,20. For the
thought compare 1 Cor. xv. 9; 1 Tim.
i. 15. There is nothing in this con-
fession at variance with the claims
which St Paul asserts for that which
Gop had given him: 2 Cor. xi. 5.

evayyeAicacba...] The scope of the
Apostle’s ministry was twofold: (1) to
proclaim the Gospel to the Gentiles,
and (2) to shew to (all) men its fulness
to solve the manifold problems of life
(v. 9).

ro dveEixv. wr. Tov x.] Vulg. al. in-
investigabiles divitias Christi. (Com-
pare Prov. v.6; Rom. xi. 33f.) The
fulfilment of his work disclosed to St
Paul, as we can see from his Epistles,
ever-widening views of the scope and
power of the Gospel. His own ex-
perience assured him that no one
could exhaust its depths. And all lies
in the Person and work of Christ (Col.
i. 27; ii 2 rod pvotnpiov tov Geod,
Xpiorod).

9. «ai dorica...] to bring to light
what is.... In addition to his special
office of evangelising the Gentiles, and
indeed through the accomplishment
of it, St Paul was called to shew how

48

THE EPISTLE TO THE EPHESIANS.

[III 10

lot a y / \ on“:

oikovouia Tov wuaTHpiov Tov dmoKEKpUUmEVOU aTTO THY
, lon al ~ \ y , of

aidvey év TH Oew TH Ta TavTa KTioavyTL, “iva yvw-

pia0y viv Tais dpyats Kal Tats é£ovoiais év Tots é7ov-
£

\ ro / © / lap

pavios dia THs éKkAnoias 4 TWoAvToOiKiNos Godia Tov

9 olkovoula NBAD,G,K,L,P, 17 37 47 vv omn Tert Hil; cowwvla rec ¢ 37 mg al pauc

the truth made known to him met
the various needs of men. The uni-
versality of the Gospel—the ‘mystery’
opened to him—rested upon the fact
of the Incarnation. This, as a wise
steward, he shewed to furnish a har-
mony of Gop’s dealings with men,
bringing it into true relation with the
course of human life. ‘The dispensa-
tion of the mystery’ is, in other words,
the apostolic application of the Gospel
to the facts of experience.

Elsewhere in the N. T. @orifew has
a direct object.

Tow amoxexp....iva yrop.| The truth
had been hidden in order that it
might be made known at the right
moment, in ‘the fulness of time,’
c.i. 10. Comp. Rom. xvi. 25 f. See
also Mk. iv. 22 (iva).

ard trav ai.| from the beginning of
time. Col. i. 26. Comp. Lk. i. 70;
Acts iii. 21; xv. 18 dw aiavos. John
ix. 32 éx rov ai@vos. Contrast mpé trav
aidvey (1 Cor. ii. 7).

év r@ bes] Gop, as the Creator of
all things, includes in the one creative
thought all the issues of finite things.
Compare Apoe. iv. 11 d:a ro OéAnpa
cov joa cai éexticOnoav, John i. 3f.
& yéyover ev ato (wy fv. See also
Col. iii. 3.

10. The personal ministration of
the Apostle had a wider scope than
the gaining individual converts. It
subserved to the display of Gonp’s
wisdom before the intelligences of the
heavenly order. This was the work
of the Church gathered by apostolic
teachings. In various ways the re-
sults of age-long discipline of ‘the
people’ and of ‘the nations’ were
made contributory to the universal
society, and thus the Divine purpose

was seen to be justified by its fruits.
There can be no doubt that St Paul
was conscious of the debt which he
owed to the spectacle of the organisa-
tion of the Roman Empire in his later
conception of the Catholic Church.
And if he could not clearly anticipate
how the tribute of other peoples would
enrich Christendom, yet he recognises
the principle of national service to
the City of Gop (Apoc. xxi. 24). He
foresaw that, as in the past, so in
the future the history of the several
families of mankind would vindicate
To\upepa@s Kai ToAuTpomes GOD'S edu-
cation of the world for Himself.

vuv] in the fulness of time: ¢. i. 10;
Gal. iv. 4.

tais dpy. kat r. €&] The effect of
the Gospel reaches through all being
(Eph. i. 10; Col. i. 20), and we are
allowed to see—though we are neces-
sarily unable to give distinctness to the
vision—how other rational creatures
follow the course of its fulfilment.
Compare 1 Pet. i. 12; Lk. xv. 7, 10;
Apoe. v. 13.

The allusions to different classes
in the heavenly hierarchy—‘Thrones,
dominations, virtues, princedoms,
powers ’—give a vivid conception of
fulness and ordered intercourse in the
unseen life which we have no faculties
to realise ; but such indications, how-
ever indefinite, correct our natural
tendency to narrow the range of
rational existence. In this sense the
Gospel anticipates and deals with the
thoughts suggested by our present
knowledge of the immensity of the
universe. Comp. ¢. i. 21; Col. i. 16
(with Lightfoot’s note).

dua ris éxxdno.] In the Church
humanity advances towards its true

III r1~—13]

THE EPISTLE TO THE EPHESIANS.

49

~ og \ , - 27 A > 2 -

Geov, “kata mpobeow Tav aiwvey iv éroincey év TO
we n a , - @ of \
Xpirr@ Incov T@ Kupiw juav, ™év @® EXOMEV THY TaAp-
\ \ 2 , \ fod
pnolay Kal Teocaywyny év TweTonoea Sia THs TicTEWSs
> ~ \ 2 lot \ ~ 2 ~

avtov. 8 Ato airotma py éveaxety év Tais OAinveoiv prov
€ \ € cad oe 2 \ / ~
UTEP UMwY, NTs €aTly do€a Vuwv.

unity, and at the same time the whole
creation in man, who is its head.
Comp. Rom. viii. 18 ff.; James i. 18.

1 modumotk. cop.| Latt. multiformis
sapientia. This wisdom is seen in the
adaptation of the manifold capacities
of man and the complicated vicissi-
tudes of human life to minister to
the one end to which ‘all creation
moves.’

11 f. This marvellous harmony of
all the parts of creation and life, as
tending to one end, now at last made
manifest by the coming of the Son of
Gop, answered to an eternal purpose
which was thus fulfilled. The same
Lord Who is the stay of our faith and
hope is also the crown of the whole
development of the world.

Il, «ata mpdd. r. ai.] V. secundum
pragfinitionem (V. L. propositum)
saeculorum, according to an eternal
purpose, a purpose to the accomplish-
ment of which each age contributed
in turn, and which bound all the ages
together as ministrant to the one
supreme issue. If this purpose has
only lately been disclosed, it was
eternally designed. Through all the
changes of time Gop prepared the
way to the fulfilment of His counsel
unceasingly, and now at length the
steps towards it can be seen.

For mpddecrs see c. i. 11; Rom.
viii. 28; ix. 11; 2 Tim. i. 9.

qv énoinaey év...| which He accom-
plished, brought to fulfilment, in...
(not formed or purposed). Comp.
Apoc. xvii. 17. For roveiy see Winer,
iii. 38, 5.

The rendering ‘which he purposed’
gives finally the same general mean-
ing, but it is less forcible, less suitable
to the context, and it would have

W. EPH.

naturally required ‘in the Christ’
without the Lord’s historic name.

év t@ x. "1. TO k. 9.) in the Christ,
the hope of Israel, even Jesus, the
Son of man, our Lord. Compare
@. 1 (note). In the two parts of this
title we have a summary of the first
characteristic confessions of Jew and
Gentile: ‘Jesus is the Christ’ (Acts
v. 42; xvii. 3; comp. ix. 34), and
‘Jesus is the Lord’ (1 Cor. xii. 3;
Rom. x. 9).

12, év @...] in Whom, in vital
fellowship with Him, we have freedom
of address and freedom of access to
Gop. The right of address and the
right of access are coupled together
(ri app. kal mpoo., not Thy mapp. Kat
THv mpoc.) as parts of the right of
personal communion with Gop.

For wappyoia see Hebr. iii. 6; iv. 16;
x. 19; 1 John iii, 21; v. 14. For
mpooaywyy see c. ii. 18 (note).

év mero6.| The privilege of com-
munion is realised in personal con-
fidence through our faith in Christ.
For wemoiénots see 2 Cor. iii. 4.

ths mior. adrov] our faith in Him.
Comp. Mk. xi. 22; Gal. ii 16, 20;
iii. 22; Rom. iii. 22; Phil. i. 27; iii. 9;
James ii. 1; Apoe. xiv. 12.

13. St Paul goes back to the
thought of his imprisonment (v. 1
6 décpios) and points out that his
readers should not be disheartened
at the afflictions which his teaching
had brought to him (comp. ce. vi. 22).
These were as nothing in comparison
to the privilege of preaching the
Gospel, so that they were their ‘glory,’
inasmuch as they shewed the grandeur
of the truth which they had received.

6:0...] therefore, since the message
of a universal Gospel is immeasurable

4

50 THE EPISTLE TO THE EPHESIANS.

[TIT 14, 15

14 , ’ pics \ ’ , \ \
Tovtov yapw Kauntw Ta yovaTa mov Tpos TOV

2 Cl co ~ My 9S -
matépa, SE ov waca waTpia év ovpavois Kat et yiis

14 Tov marépa+rod Kuplov judy 'Inood Xpcrof NCDEG,K,L, Vulg codd latt ap
Hier, Theod Mo-lat: syrr vg-hr 4 Victn Text N*BACP, 17 67° bo Cl al Or 3 Hier ad
loc ‘‘non ut in Latinis codicibus additum est ad Patrem Domini nostri Jesu Christi,
sed simpliciter ad Patrem legendum” Cyr-Hier, Cyr-Al

in its range and the spring of personal
assurance.

airotpa] J beg you. The rendering
‘I pray that I may not lose heart’
appears to be equally inconsistent
with the whole tenor of the passage
and with the language.

yrs] seeing they are. For the
attraction compare c. vi. 17; 1 Cor.
iii, 17; 1 Tim. iii, 15.

14—19. St Paul resumes his broken
sentence (v. 1), but again only to con-
template in prayer the view of Gop’s
providence opened by the coming of
Christ. Just as (in vv. 2—13) he had
dwelt on the grandeur of his own
mission, he now is filled with the
thought of the opportunities offered
to his readers. Their own experience
would, if rightly interpreted, throw
fresh light on the Divine wisdom; and
therefore he prays that they, through
the presence of Christ within them,
might, with fuller knowledge of the
sphere and power of Christ’s love, be
enabled to discharge their office for
the whole body.

4 For this cause I bow my knees
unto the Father, from Whom every
Jamily in heaven and on earth de-
rives its name, * that He may grant
you, according to the riches of His
glory, that ye may be strengthened
with power through His Spirit in
the inward man: "7 that Christ may
dwell in your hearts through faith ;
to the end that having been rooted
and grounded in love * ye may be
strong enough to apprehend with all
the saints what ts the breadth and
length and height and depth, ° and
to know the love of Christ which
passeth knowledge, that ye may be
Jilled unto all the fulness of Gon.

14f. rovrov xdpuv] asin v. 1 having
regard to the new view of life laid
open by the universal Gospel.

xapntw ra y.] The phrase is found
in Lxx. 1 Chron. xxix. 20, and in Phil.
ii. 10; Rom. xi. 4 (a quotation from
1 K. xix, 18 not uxx.); xiv. 11 (from Is,
xlv. 23 Lxx.). More commonly we find
Ocivaa ra y. (Lk. xxii. 41; Acts vii.
60, &c.). Clement (i. 57) speaks of ra
yovara ris xapdias. On the attitude in
prayer see D.C.A. s.v. Genuflexion.

mpos tov marépa] The absolute title
expresses an important truth. In
prae-Christian times Gop had revealed
Himself as Father to one race: now
it is made known that all the races of
men are bound to Him in Christ by a
like connexion; and far more than
this (v. 15). He Who is the Father of
men is also the source of fellowship
and unity in all the orders of finite
being. The social connexions of earth
and heaven derive their strength from
Him; and represent under limited
conditions the power of His Father-
hood.

The preposition mpdos implies ‘ com-
ing before Him,’ ‘addressing Him in
prayer, a fuller thought than the
simple dative (Rom. xi. 4).

15. €& ov... dvoudterat] Every
‘family,’ every society which is held
together by the tie of a common head
and author of its being, derives that
which gives it a right to the title
from the one Father. From Him
comes the spirit by which the mem-
bers have fellowship one with another
and are all brought together into a
supreme unity.

maca marpia] Latt. omnis pater-
nitas, every family, every group of
beings united by a common descent

TII 16, 17]

THE EPISTLE TO THE EPHESIANS. 51

dvouaterar, iva d@ Uuiv Kata TO TAOUTOS Tis SENS
avtov Suvaue Kparawbqva Sia tov mvevyuatos av’Tou
eis Tov ow avOpwrov, “KaToKHoa TOV xXpirToV Sia
THs TiaTEws év Tals Kapdiais Uuwr: év dyarn éppiCw-

or origin. Comp. Lk. ii. 4; Acts iii.
25; Gen. xii. 3, xxviii. 14.

Familia was naturalised by Rab-
binic writers.

év ovp. kat emi y.] It is character-
istic of St Paul to recognise the
variety and unity of the manifold life
in earth and heaven. Origen en-
deavoured to give precision to the
thought by supposing that there were
races in heaven corresponding to the
races on earth.

The phrase év ovpavois kai émi yns is
apparently unique and to be noticed
(comp. c.i. 10; Col. i. 16, 20; 2 Pet.
iii. 13). Generally ovpaves and y7 are
combined.

évopaterar] derives its name, and
further, since the name is designed to
express the essence of that to which
it belongs, ‘derives that which truly
makes it what it is.’

16—19. The prayer corresponds
with that inc. i. 16 ff. In both cases
the Apostle enforces the need of
spiritual illumination for the full un-
derstanding of the Gospel. In the
former prayer he begins with the
thought of personal enlightenment
which leads to a living sense of the
greatness of the Divine power: in
this he begins with the thought of
personal strengthening which issues
in higher knowledge and completer
work.

16. wa...] depending on the idea
of prayer involved in kdurtw ra y.
v. 15. See Mk. xiii, 18; xiv. 35;
1 Cor. xiv. 13, &e.

kara ro 7A. r. 8.) The glory of Gop
is the sum of His perfections as mani-
fested to us. This, in its inexhaust-
ible wealth, is the only limit of our
prayers. Comp. Rom. ix. 23.

duv. kpar....eis 7. é. avOp.] that ye
may be strengthened (V. corroborari,

V.L. confortari) with power answering
to your need through His Spirit, so
that each access of vigour shall pene-
trate to and find scope in the inward
man.

‘The inward man’ is the true self,
which answers to the Divine pattern ;
and is contrasted with ‘the outer
man’ (2 Cor. iv. 16), the material
frame, through which for a time the
‘self’ finds expression in terms of
earth. Comp. 2 Cor. iv. 16 6 gérw judy
avOpwros; Rom. vii. 22. This is ac-
cording to Gop’s will our informing
personality, moulding, if it fulfils its
part, all that comes within its in-
fluence. This idea is suggested by
the variant 6 écwOev dvOpemos in 2
Cor. 0. ¢.

Thus the prayer is that Divine
influence may reach to the master
spring of the whole life and not simply
contribute to the development of any
one part of it.

17. The object of the prayer is
expressed in another and a final form,
even the continual indwelling of
Christ according to His promise
(John xiv. 23) which is the most
perfect strengthening. Karotkjoa is
parallel with xpara:w6jva., and in both
cases the aorist marks the decisive
act by which the blessing is conveyed.

For xarouxei the permanent dwel-
ling, as opposed to maporkeiy the
temporary sojourning (Lk. xxiv: 18;
Hebr. xi. 9), see Col. i. 19; ii. 9; and
compare xarotxntypiov c. ii, 22; Apoc.
xviii. 2.

év rais xapdtas] the seat of char-
acter.

da +. w.] through the constant
action of Christian faith, which is at
once the expression and the support
of personal strength.

év dy. eppit. kai teGen.] The con-

4—2

52 THE EPISTLE TO THE EPHESIANS.,

/ ,
pévor Kal TeOeuedtwevor,

18

[III 18, 19

© , /
iva éEurxvonte KkaTanaBe-

\ = ~ © , \ z Yoon ‘
wba Guy Taolv TOL aylols Tt TO WAATOS Kal bnkos Kat

4

t y cod \ é lod
“bybos Kal Babos', Pyvaivai te THv UmEepBadAovaay THs

18 Bdbos kal bYyos
18 Uyos x. 8400s BOD,G, 17 37 Vulg syr-vg bo ; Bddos x. twos NAK,L 47 Or

struction of these words is most
difficult. It is possible to connect év
dydry alone or the whole clause with
the preceding sentence. In favour of
connecting év dy. with what precedes
the parallels of i. 4, iv. 2 may be
urged; but the usage in the Epistle
is not uniform (vi. 7 per’ evv. dovr.),
and the words give a peculiar force to
épprt. kai reOeu. which seem to require
some such definition. On the other
hand the examples which are quoted
to justify the connexion of the whole
clause with the foregoing sentence as
an irregular nominative are not really
adequate. In Col. ii. 2 cvpBiBac-
dévres is equivalent to ai kapdia, and
in other cases c. iv. 2; Col. iii. 16,
&c., the transition is part of a com-
plete change of construction. It
seems best therefore to connect the
clause with what follows: that having
been rooted and grounded in love—
this would be the characteristic fruit
of Christ’s presence—ye may be strong
enough...to know the love of Christ...
The peculiar emphasis on év dyamy
explains the irregular position of ta
as in similar cases, Acts xix. 4; 2 Cor.
ji. 4, &c. A like reason explains the
order in Lk. xxiv. 48 f. dpEdpevor dwo
"Iepovo. dpeis wapr. r.; and in ¢. i, 18
mepor. T. db6. 7. Kk. eis TO eidévar and
c. vi. 18 8a maons mpocevyfs Kat
Serjoews mporevyopevot.

The words éppif. cai red. combine
without confusing the images of the
vine and the temple, the ideas of life
and stability (comp. 1 Cor. iii. 9). Love,
which Christ’s presence brings (John
xvii. 26), is the source of growth and
the stay of endurance. The perfects,
which express the abiding result of
Christ’s dwelling, do not exclude the

idea of progress which is marked in
the parallel phrase in Col. ii. 7 éppifw-
pévot Kai émotxoSopoupevor. "Eppitw-
pévor (Latt. radicati) occurs in the
N. T. only in these two passages. For
reOepedcwpévor see Col. i. 23.

18. éfryvonre] may be fully
strong enough. *Ioxvs describes
strength absolutely, dvvayis power re-
latively, xpdros might as overpowering.

caradaBécba] to apprehend. See
Acts iv. 13; X. 343; XXV. 25.

civ maow Tots ay.| Such knowledge
is not an individual privilege, but a
common endowment. The co-oper-
ation of all is required for the attain-
ment of the full conception. Saint-
ship—consecration—is the condition
of spiritual knowledge.

ri ro mA. kal pijk....cat Bados] The
form of the clause shews that the
four words express one thought, the
whole range of the sphere in which
the Divine wisdom and love find
exercise. Though space has only three
dimensions, we naturally in common
language distinguish height and depth
as well as length and breadth. The
words are not to be interpreted sepa-
rately: this would require ri 16 mAdros,
ti TO phos, &e.

19. ‘yvavai re...] First we come
to apprehend the dimensions (so to
speak) of the sphere in which the
Divine counsel finds its fulfilment and
then we come to know the love which
occupies it.

Ty dy. r. x.] the love of Christ
simply as His, answering to His very
nature, without any distinct definition
of the object to which it is directed,
including both His love for the Church
and for the believer (comp. John xv.

9 f.).

TIT 20, 21]

THE EPISTLE TO THE EPHESIANS. 53

ywrews ayarnv Tov Xptarov, iva “rAnpwlire eis’ jap

TO TANpwua Tov Oeod,

20
Te dé Suvapsevep vmep wavTa mounoat Umepextrepio-
cou wy airoupeba Pres kava thy duvapuv THY

évepyouuevny év ity,

auto 1 d0£a év Ty €xkAnoia Kal
‘

1g TANpwOH

19 mAnpwOijre els NACD,G,K,L,P, cur vv; rAypwOG B17 73 116

yrava,..yvooews| Latt. scire (cog-
noscere) supereminentem scientiae
caritatem. A natural paradox: to
know that which never can be known.
The thought in Phil. iv. 7 94 eipyvy r.
0.1 Umepéxouca ravra voov is different.

iva mAnp....rov Oeod] Latt. ut im-
pleamini in omnem plenitudinem
Dei: that ye may severally be filled
with the gifts of Gop’s grace, and so
be made contributory unto all the
Julness of Gop. ‘The fulness of Gop’
is that perfect, consummation of finite
being which answers to the Divine
idea. This is reached representative-
ly when every member of Christ
brings his full share to the perfecting
of that glorious humanity which is
the Body of Christ ; and finally when
the corresponding work of the Church
for creation is accomplished (James
i. 18). Comp. c. i. 23 note.

The reading of B iva rAnpwOy z. +.
md. 7. 6. gives substantially the same
sense more simply and directly: ‘that
through your individual completeness
the whole fulness of Gop may be
realised.’

20, 21. The contemplation of the
glorious fulness of Divine blessing in
the Gospel, both in relation to the
mission of the Apostle and in relation
to the opportunities of believers,
naturally closes with a Doxology of
singular simplicity and depth, in
which Gop’s work in man is regarded
as issuing in His glory ‘in the Church
and in Christ Jesus’ to the last de-
velopment of life in time.

Similar Doxologies are found: Gal.

*Qv depends upon

i. 5; Rom. ix. 5; xi. 33 ff; 1 Tim.
1.17; 1 Pet. iv. 11.

» Now to Him that is able to do
exceeding abundantly beyond all that
we ask or think, according to the
power that worketh in us, 7 to Him
be the glory in the Church and in
Christ Jesus unto all the generations
of the age of the ages.

20f. r@ d¢ duv....adTaé 7 Sofa] We
may supply either et or éori, ‘be the
glory’ or ‘is the glory.’ The one
thought passes into the other. Man
does not offer of his own to Gop, but
recognises and ascribes to Him what
is His. In this sense angels and men
can ‘give glory to Gop’ by acknow-
ledging in that which stirs their
wonder and gratitude a revelation
of His power and love: Lk. xvii.
18; John ix. 24; Acts xii. 23; Rom.
iv. 20; Apoc. iv. 9; xi. 13; xiv. 7;
xvi. 9; xix. 7.

vrép m....umepexmep. ov...] Latt.
omnia faceresuperabundanter (super-
abundantius) quam... all. super omnia
...abundantius quam...&c.: beyond
all, abundantly beyond all that...
dmepextreptscov
which emphasises vmép (advra). ‘Yirep-
exmeptogov occurs again 1 Thess. iii.
10; v.13. Comp. Mk. vi. 51; xiv. 31.

air. 4 vootpev...] Some thoughts
occur to us which we do not shape
into petitions ; Gon’s gifts go beyond
petitions and thoughts alike. ‘His
power working in us’ is the measure
of that which He does. Comp. Col.
i. 29.

21. 9 OSn€a] This characteristic

54 THE EPISTLE TO THE EPHESIANS.

[III 21

cal lol re \ \ lod IA rod
év Xpirr@ "Incod eis Tacas Tas yEeveas TOU alwVvos TwY

of ? ,
ALWYWY? any.

use of the article in the doxologies
implies that all perfection which is
disclosed to us flows finally from Gop.
‘The glory,’ through which whatever
is glorious gains its splendour, belongs
to Him only. Comp. [Matt. vi. 13];
Gal. i. 5; Rom. xi. 36; xvi. 27; Phil.
iv. 20; 2 Tim. iv. 18; Hebr. xiii. 21;
1 Pet. iv. 11; v. 11; 2 Pet. iii. 18;
Apoc. i. 6; v. 13; Vii. 12; xix. I.
Yet see 1 Tim. i. 17; Jude 25 (Lk.
ii. 14; xix. 38). ;

év TH €kkX. Kat ev X."1.] in the Church
and in Christ Jesus. The combina-
tion presents different aspects of the
same truth, and perhaps points to
different orders of the Divine work-
ing. The Church is the Body of Christ
and the Bride of Christ (c. v. 32). As
the Church approaches to its ideal,
humanity embodies more and more
perfectly the idea of Gop in creation,

and Christ is revealed in further per-
fection as the spring of man’s growth.
So the glory of Gon is shewn, as the
universe moves forward to its end, by
the fulfilment of Gop’s will in man
and by the offering of man’s service
in Christ to Gop. Yet it may be that
Christ’s work through the Church does
not exhaust His action (i. 10).

eis macas T. y. Tou ai. tT. ai.] V. in
omnes (universas)generationessaecult
saeculorum. V.L. in omnia saecula
saeculorum : unto all the generations
of the age of the ages. Two main
thoughts underlie this most remark-
able phrase : (1) the natural succession
and development of things represented
by successive generations; and (2) the
immeasurable vastness of the Divine
plan expressed in terms of time. The
units of the great age are contri-
butory ages.

B. Tue Curistian Lire (iv. 1—vi. 20).

I. THE GROUND, THE GROWTH, THE CHARACTER OF THE

Caristian Lire (iv. 1—24).
THE OUTWARD MANIFESTATION OF THE CHRISTIAN LIFE,

II.
PERSONAL AND SOCIAL (iv. 25—vi. 9).

III. Tse Curistian conriicr (vi. 1o—20).
PERSONAL MESSAGE (Vi. 21, 22).

BiEssING (23, 24).

56
IV.

THE EPISTLE TO THE EPHESIANS.

[IV 1, 2

1f] ad s € oa > \ € be 2 ,
apakaXw ouv vas Eyw 0 OEoMLOS EV KUpLW

rod lol , « , \
aFiws TepimTaThioa THS KANoTEwWs Ns éxAnOnte, *ueTa

St Paul at length after the twofold
digression in c. iii. proceeds to apply
to practice throughout the remainder
of the Epistle the great truths which
he has already unfolded. But the
truths themselves are never out of
sight. The simplest duties are shewn
to be grounded upon them. The
Christian life is the natural applica-
tion of Christian doctrine to our
special circumstances: Christian con-
duct rests upon ‘supernatural’ sanc-
tions. He first gives a general view
of the Christian life (iv. 1—24); and
then examines it in detail (iv. 25—
vi. 9), adding a vivid description of
the Christian warfare (vi. 10—20).

J. THE GROUND, THE GROWTH, THE
CHARACTER OF THE CHRISTIAN LIFE
(iv. I—24).

St Paul states briefly that the Chris-
tian life must correspond with the
Christian faith (iv. 1—3). This prin-
ciple brings into relief the cardinal
lessons of unity and harmonious growth
(4—16) ; and leads to a general con-
trast between the Gentile and the
Christian life, the old life and the new

(17—24).
(1) The correspondence of life and
faith (1—3). The wonderful greatness

of the heritage of Christians might
tempt them to pride, self-confidence,
self-assertion. St Paul lays down that
they are bound to cultivate the oppo-
site graces of lowliness, meekness,
long-suffering. It is through these
that the unity of the Church is estab-
lished and maintained. Our Faith
sets before us not our own greatness
but the greatness of Gop. We are
all, the strongest no less than the
weakest, dependent on Him in all
things. Therefore in view of His
glorious purpose for us, we must
strive to attain to a corresponding
life, first recognising in deepest humi-
lity our true relation towards Him.

"I beseech you therefore, I the
prisoner in the Lord (or, I beseech
you therefore, I, the prisoner, beseech
you in the Lord) to walk worthily of
the calling wherewith ye are called,
2with all lowliness and meekness,
with long-suffering, forbearing one
another in love ; 3 giving diligence to
keep the unity of the spirit in the
bond of peace.

I, mapaxane obv...] I beseech—en-
treat—you therefore, I the prisoner
in the Lord... or, I beseech you there-
Sore, I, the prisoner, beseech you in
the Lord. The connexion of év xupio
is very doubtful. It may be taken
with mapaxada, ‘I beseech you in the
Lord’; or with 6 décpos, ‘the prisoner
in the Lord.’ The first connexion is
supported by ». 17 (I adjure you in
the Lord, see note) where the words
are resumed : comp. 1 Thess. iv.1. But
the connexion with 6 déopios is also
correct: c. vi. 21; Phil. i. 14; Rom.
xvi. 10—13; and 6 déopuos by itself
is perhaps abrupt, though the position
of éyd relieves the abruptness. In
any case St Paul refers to his position
in order to shew that his sufferings
had not lessened his joy in that faith-
ful service to which he calls his
readers. Comp. Philem. 9. Ign. ad
Trail. 12 wapaxadei dpas ta Seopa pov.

For ody compare Rom. xii. 1; 1 Cor.
iv. 16; 1 Tim. ii. 1.

dgios| 1 Thess. ii. 12; Rom. xvi. 2;
Phil. i. 27; Col. i. 10; 3 John 6.

kAjoews] Compare c. i. 18, and
Epict. Diss. i. 29, 46 f. (quoted by
Lightfoot on Philippians p. 314 note).

js exAnOnre] The tense carries back
the thought to the decisive moment
when they accepted the Gospel. Comp.
neovoare ¢. iii. 2; » 21. For the
attraction #s (for jv) see c. i. 6.

2. peram. tam...) The test of our
true apprehension of the Gospel is
our sense of the majesty of Gop.

IV 3]

THE EPISTLE TO THE EPHESIANS. 57

, , wh
TACKS Tar ewodpoourns Kal TpavTnTOS, pera aKpo-
, 2 , 2 ‘4
Ouuias, dvexouevor ddAnAwY év dyarn, tomovddCovTes
~ ‘ e , yey , >’ . ~ rod
THPELY THY EVOTHTA TOU TVEVMATOS EV TH ocuvdéo uw THS

Humility, which answers to reverence,
is the sign of a noble character. The
proud man only looks at that which is
(or which he thinks to be) below him;
and so he loses the elevating influence
of that which is higher.
Tarewoppoovry and mpaitys are
closely related. ‘Humility’ is a thank-
ful sense of dependence upon Gop, as
opposed to pride and self-confidence.
Meekness is a consideration for others
even under provocation, as opposed to
self-assertion. ‘ Long-suffering’ has
regard to a different kind of trial
which comes from the mysteriousness
of the ways of Providence and the
unreasonableness of men. ‘ Long-
suffering’ supports us when we are
disappointed in not finding the results
for which we naturally looked.
“Meekness’ and ‘humility’ are
claimed by the Lord for Himself:
Matt. xi. 29; and the perversity of
man brings out the ‘long-suffering’
of Gop: 2 Pet. iii. 9, 15; 1 Pet. iii. 20.
The three graces occur together
with others Col. iii. 12.
waons| in all its forms: Acts xx. 19;
c. i. 8; iv. 19, 313 V. 3, 93 Vi. 18, &e.
It is to be taken with both nouns.
The use of pera in place of the
simple dat. gives greater distinctness
to the qualities : 2 Cor vii. 15.
dvex. GAX.] Latt. supportantes (sus-
tinentes, sufferentes), forbearing one
another in the case of real grievances:
Col. iii, 13. The motto of Epictetus
was dvéxyou kal dméxou (Aul. Gell. xvii.
19). The nom. is used for the accus.
as the entreaty passes into a com-
mand (comp. Col. i. 10). Such exhor-
tations point to the fact that even in
the Apostolic Church faults of self-asser-
tion and occasions of offence existed.
3. But, while there is need of for-
bearance in the Christian, there is
need of effort also. We must give

diligence ‘to keep the unity of the
spirit.’ As yet there was no outward
organisation binding together local
Churches. Their unity lay in their
common vital relation to Christ,
maintained by the spiritual sympathy
which held together the members of
each Church. External peace tends
to guard this inner fellowship.

amovdatovres] 2 Tim. ii. 15 ; Hebr.
iv. 11; 2 Pet. i. 10; iii. 14.

ty év. r. mv.| the unity of the
spirit. The phrase is ambiguous. It
may mean either ‘the unity which
finds expression in the human spirit,’
or ‘the unity which is inspired by the
Holy Spirit’ In the end the two
thoughts are coincident; for the unity
which rules man’s spirit cannot but
be a gift of the Spirit of Gop. Yet
the parallel of v. 13 ray &v. ris wiorews,
the only other place where évérns
occurs in the N.T., is in favour of the
first interpretation. Unity in the faith
which we hold corresponds with unity
in the spirit by which we are animated.
Oneness in the faith and the know-
ledge of Christ must issue in oneness
of spirit.

In Col. iii. 14 love is spoken of as
‘the bond of perfectness,’ but it is not
possible to suppose that St Paul used
such a periphrasis as ‘the bond of
peace’ for love itself. Peace itself is
the bond ; for this use of the gen. see
c. vi. 14. The destruction of peace is
self-seeking (mAcove€ia).

(2) The unity and harmonious
growth of the Christian Body (4—
16).

Having spoken of ‘the unity of the
spirit, the keeping of which is the
aim of Christian effort, St Paul seems
to pause for a while, and then, moved
by the greatness of the thought, he
thinks, as it were, aloud and lays open

58

THE EPISTLE TO THE EPHESIANS.

[TV 4

> , # ~ e fo \ y y ?
eipnyns’ *év coma kalev mvevua, KuOus [| Kat] éxAnOnre év

a view of the unity of the whole
Christian society, first in its objective
foundation (4—6) and then in the
provision for its vital realisation (7—
16).

The whole paragraph is essentially
parenthetical, and the line of thought
in vv. I—3 is resumed in v. 17.

4There is one body and one spirit,
even as also ye were called in one
hope of your calling ; Sone Lord, one
Faith, one Baptism ; ° one Gop and
Father of all, Who is over all and
through all and in all.

7But to each one of us was the
grace given according to the measure
of the gift of the Christ. * Wherefore
the Psalmist saith

When He ascended on high He
led a host of captives in His train,

And gave gifts unto men.

9 Now the statement He ascended,
what is it but that He descended
[first] into the lower parts of the
earth? © He that descended, He
Himself is also He that ascended
Jar above all the heavens, that He
might bring all things to their com-
pleteness. ™ And He gave some as
apostles, and some as prophets, and
some as evangelists, and some as
pastors and teachers, * with a view
to the perfecting of the saints for
a work of ministering, for building
up the Body of Christ, 8 till we all
attain unto the unity of the faith
and of the knowledge of the Son of
Gop, unto a full-grown man, unto
the measure of the stature of the
fulness of Christ, “that we be no
longer children, storm-tossed and
carried about with every wind of
doctrine, victims of (in) fraud, of
(in) craftiness, directed to further the
uwiles of error ; “but, living the truth
in love, may grow up into Him in
all things, Who is the Head, even
Christ ; from Whom all the Body
Jitly framed and knit together, through
every contact, according to the effec-

tive working of that which is supplied
in due measure by each several part,
maketh for itself the growth of the
Body, unto the building up of itself
in love.

4—6. The unity of the Christian
Society is witnessed by its unity in
itself, which answers to the Christian
call (v. 4); by its historical foundation
(v. 5); by the unity of Gop Whose
will it expresses (7. 6).

4. vo. «ai év mv.] The Christian
Society is one in its visible constitu-
tion and one in its informing spirit.
The body and the spirit (as in v. 3)
refer to the human, earthly organism.
Outwardly and inwardly this is one.
The spirit is necessarily in fellowship
with the Holy Spirit, but a personal
reference to the Holy Spirit seems to
be foreign to the context, though His
work is recognised in the formation
of the Church.

kadds kal £xr70....dnav] The unity
of the corporate life of Christians
corresponds with the unity of hope
involved in their ‘heavenly calling’
(Hebr. iii. 1). The call to fellowship
with Gop ‘in Christ,’ if welcomed,
could not but issue in unity. Comp.
i. 18 note.

The hope is coincident with the
calling (1 Thess. iv. 7; Gal. i.6; 1 Cor.
vii. 15) and not consequent upon it
(kadety eis) as in 1 Cor. i. 9; Col. iii. 15;
1 Tim. vi. 12.

For xaOas cai as in fact see v. 17
note.

5. The historical foundation of the
Christian Society also witnesses to its
unity. It is established by the ac-
knowledgment of one Lord as sove-
reign over all life: it confesses one
faith in proclaiming that ‘Jesus is
Lord’ (1 Cor. xii. 3): it is entered by
one Baptism, in which the believer is
brought into fellowship with Christ
Jesus (Gal. iii. 27).

We might naturally have looked
for a reference to Holy Communion

IV 5, 6]

THE EPISTLE TO THE EPHESIANS. 59

am: y lo t cat «
fd éNrridt THS KANTEWS VV Seis KUpLOS, pla mites, EV

, ; 62 \ \ \
Barticpa eis eos Kal TaTnp TavTwY O él TAaVTWY

in which, as the Apostle shews else-
where, ‘the one bread’ is the pledge
that ‘the many’ are ‘one body’ (1 Cor.
x. 17 R.V. mg.). But the Apostle is
speaking of the initial conditions of
Christian life. Holy Communion be-
a to the support and development
of it.

pia riorts] For the objective sense
of wiorts see v. 13; Col. ii. 7 (kabas
éd:6ayOnre); Gal. i. 23 (See Meyer);
Rom. x. 8; xii. 6; 1 Tim. iii. 9; iv. 1,
6 &e.; Jude 3 (ri... rapadodeion...
mioret), 20; Apoc. ii. 13.

The essential substance of the
Christian Creed is given in the words
already quoted : Kuptos "Inoots (1 Cor.
xii. 3) opposed to the declaration of
the apostate ’Avdeua “Incois (i.c.).
Comp. Rom. x. 9 éav cpodoynons ro
pipya...ore Kuipios "Inoots.

6. Yet more the unity of the
Christian Society is involved in the
very conception of one Gop and
Father of all made known by the
Incarnate Son. He who sees the
range of the Divine action must find
in it the strongest possible motive
for guarding the unity already realised
in the Church, which is the beginning
and the pledge of a wider unity (James
i, 18).

eis 6. kai watyp m.] Cf. &. v. 20 TO
6e6 kai rarpi. [See Appendix.] The
revelation communicated tothe Church
is of the universal Fatherhood of Gop.
This is the power of its missionary
activity. We can appeal to men be-
cause in a true sense they are Gop’s
children. At the same time the vision
of a universal sovereignty (Apoc. xxi.
24, 26; xi. 15) is continually present.
All progress is a foreshadowing of the
end. The addition of joy in v. 7
emphasises the simple rdvtwv here.
Perhaps the most dangerous symptom
in popular theology is the neglect of
the doctrine of Gop in His unity.

6 emi m. kat Oct mr. kal ev w.] Latt.
super omnes et per omnia, al. super
omnia, per omnes. The reference is
not to the Person of the Father, but
to the triune Gop, ruling, pervading,
sustaining all. Cf. Rom. xi. 36. [See
App.]

The address of Marcus Aurelius to
Nature (iv. 23) ée got mavra, év coi
mavra, eis sé mavra recognises part of
St Paul’s thought.

7—16. Unity is stamped on the
Christian Society by the form, the
method and the ruling idea of its
institution. St Paul now goes on to
consider how provision is made for
the practical realisation of that idea
in the Body of Christ. In this he
marks first the types of ministry with
which the Church is endowed (7—11);
and then he shews how they serve for
the perfecting, the guiding, the har-
monising of every part of the complex
whole (12—16). The one section
passes into the other.

7—11. The unity of the Christian
Society is due to the combination and
ministry of all its members. Some
things are common to all; but each
has a special function, and each re-
ceives the grace which is necessary
for the fulfilment of his own office.

This manifold endowment of the
Christian Society is foreshadowed in
the Psalmist’s description of the tri-
umph of the great Conqueror.

Even in a work of art the perfection
of details, as contributory to the
design, is necessary to its complete-
ness. It is only when we neglect
to recognise the specific differences
of parts that we miss the truth that
they belong to a whole and suggest a
larger unity.

St Paul first states the fact of the
individual endowment of the several
members of the Christian Society
(e. 7); he then points out how the

60

A A f 4 9 ~
Kal Ola TavTwY Kal év Tact.

THE EPISTLE TO THE EPHESIANS.

{IV 7, 8

e \ , rod
“Evi d€ éxacTw nuov

€5060n [n] xapts KaTa TO péTpov THs SwpEas TOU ypLoTOU.

8d10 ever

2 ‘ z a 2 t ¥ re

ANaBac elc Yvoc HYMAA@TEYCEN AIYMOAQDCION,
\ a ' a > ,

[kal] EAWKEN AOMATA TOIC ANEOPUTTOIC.

many gifts taken together form the
Divine endowment of the whole (vz.
8—10); and lastly notes that certain
special gifts have been made for its
due government (v. 11).

7. &vi dé é€ 9.] But to each...
Passing from the largest vision of the
working of Gop, St Paul shews how
preparation is made in the Church for
giving effect to it. We believers
recognise this crowning truth of the
unity of the Christian body, bz, look-
ing at our own position we see that
to each one of us was the grace given
which we severally need and which
we have according to the measure of
the gift of Christ.

667] when each took his place in
the body. Compare Rom. xii. 6ff.;
1 Pet. iv. Io.

kata TO pérpov...] The fulness of
the endowment of the Church accord-
ing to Christ’s boundless love and
wisdom is the rule which determines
each man’s special endowment. There
is perfect order and a true relation to
the whole in His several gifts. Comp.
Rom. xii. 6.

The word dwpea is specially used of
a spiritual and bountiful gift : ¢. iii. 7;
John iv. 10; Acts ii. 38 &c.; Rom. v.
15; 2 Cor. ix. 15; Hebr. vi. 4.

tov xptorov) The Christ in Whom
all the hopes of Israel were concen-
trated and all the traits of the
Messianic king fulfilled.

8—10. The Christian Society re-
ceived its spiritual endowment from
the ascended Lord at Pentecost, and
St Paul finds this outpouring of Divine
gifts prefigured in the triumph-song
of the Messianic king. But in apply-
ing the Psalm he substitutes for the
words ‘received gifts among men’ the

very different phrase ‘gave gifts unto
men.’ The same rendering is found
in the Targum, and it probably repre-
sents a gloss which was current in
St Paul’s time. The origin is obvious.
It seemed more natural that the
Divine Conqueror should bestow gifts
than receive them, or rather, as St
Paul applies the thought, that he
should return to men what he took
from them fitted for nobler uses. So
Rashi distinctly paraphrases the text:
‘took that thou mightest give.’

8. 8 Aéye...] Wherefore the
Psalmist saith... Ps. lxviii. (Ixvii.) 18.
There is, that is, a necessary correspon-
dence between the actions of Gop at
all times. What is recorded of the
Divine King of old must find its com-
plete fulfilment in the Christ. The
King’s ascent to the sanctuary in
Zion foreshadowed Christ’s ascent to
the Father's throne: His royal magni-
ficence, Christ’s royal bounty.

The subject of \éye: is either ‘Scrip-
ture’ generally, or, more simply, ‘the
sacred writer,’ ‘the Psalmist.’ Comp.
c.v. 14; Gal. iii. 16; 1 Cor. vi. 16. eds
is not to be supplied unless it is
implied by the context (2 Cor. vi. 2).

nxpar. aixp.] he led a host of cap-
tives in his train, and these, unlike
earthly conquerors, he numbered a-
mong his own people and enriched
and used them. Their presence im-
plies the conquest of his enemies, and
far more, for he made those whom he
conquered his ministers to men. Com-
pare 2 Cor. ii, 14 1@ Oe6 yapis ro
mdvrote OptapBevovre nuas, Col. ii, 15.

For aixuakwoia see Judg. v. 12;
1 Esdr. v. 56; Jud. ii. 9 (Lxx.).

&. dou. 7. avép.] Those whom he
had taken he gave to serve others.

TV 9g, 10]

THE EPISTLE TO THE EPHESIANS. 61

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9ro 6€ “AnéBH TL €or El wn Ott Kal KatéBn" eis Ta

y , a rn \ ¥
KaTWTEpa pEepn THs YnS; *°O KaTaBas avTos éoTW Kal
Ay ? \ © , , ce ce ,
0 avaBas UTENaYW TaYTWY THY OUpavwr, iva TANPWOH
é

9 ™p&rov

9 +7pérov BK,L,P, 37 syrr; om RACD,G, bo

Compare the promise made under a
different figure in Lk. v. ro.

Similarly the Levites are spoken of
as ‘a gift to Aaron and his sons’
(Num. viii. 19 Sdua Lxx. ; xviii. 6).

See Just. M. Dial. 39 Swxe Sopuara
tois avOp.: 87 exe Sduata Trois viois
tov avOp.

gf. ro dé’AvéBn...] Now the im-
plied statement ‘He ascended’...
Comp. Gal. iv. 25 and Lightfoot’s note.

The words that follow are beset by
difficulties. To what does xaréBn refer ?
What is described by ra xatarepa pépn
THs yns ?

Karé8n has been taken for the
descent at the Incarnation, the descent
to Hades, the descent through the
Holy Spirit at Pentecost.

So ra caroérepa pépn t. y. (V. inferi-
ores partes terrae, V. L. inferiora
terrae) has been held to describe the
earth itself, lower in respect of heaven,
and again to describe the regions
lower than the earth, that is Hades.

Why again is stress laid on the
identity of him who ascended with
him who descended ?

The answer to these questions may
be given most satisfactorily by con-
sidering the scope of the whole pas-
sage.

The central thought is the endow-
ment of the Church by the ascended
Christ. To understand this we must
recognise what the Ascension was in
relation to the gifts. Ascension im-
plies a previous descent. The Lord
left ‘the glory which He had’ (John
xvii. 5) to enter on a true human life
on earth, and more, to share man’s
death and fate after death. Thus He
perfectly learnt all man’s needs and
by rising again overcame man’s last

enemy. In this work He won to
Himself some who were alienated
from Him. When He ascended to
reassume in His glorified humanity
His place on the Father’s throne,
these ascended with Him ¢. ii. 5),
and these He gave to minister to
men. His personality is throughout
unchanged. As the Son of man, still
truly Gop, he passed through all the
scenes of man’s life: as the Son of
Gop, still truly man, he ascended far
above all the heavens, that He might
bring all things through man, their
appointed representative and head, to
the end proposed for them in the
counsel of creation (cf. i. 23 note).

The insertion of mparov is a true
gloss.

9. «ai xaréBn] The word ‘ascended’
used of Christ, Whose pre-existence is
assumed, implies a descent also. Comp.
John iii. 13.

Ta KatoTepa p. tT. y.] It is most
unlikely that such a phrase would be
used to describe the earth. Mépy has
no force whatever in such a case. But
Hades might, according to the preva-
lent cosmogony, reasonably be called
either ra xardérepa [uépn] Tis yhs or Ta
kataétara tis ys (Ps. lxiii. 10, LXx.).
It may be observed that in ¢. i. 10 and
Col. i. 20 there is nothing directly
answering to ra xaray@oma in Phil.
ii, 10.

10. 6 kataBas avrés eormw...] He
that descended, He Himself, is also
He that ascended.... The sense is
given substantially by the grammati-
cally incorrect rendering ‘is the same
also that....’. Comp. John iii. 13.

twa wAnpdon] That He might by
His presence bring all things to their
completeness, give reality to all that

62 THE EPISTLE TO THE EPHESIANS.

\ ,
TA TAVTA.

[IV 11, 12

II ‘ oh N 2 ‘ \ ee /
KQL AUTOS EAWKEN TOUS Mev anoaToAous,

A \ / \ \ 2 f \ A
Tous d€ mpodntas, Tos de evayyeNoTas, Tous b€ Tol-

/ \ U \ A ‘ ~
mevas Kal diacKkadous, “mrpos Tov KaTapTicpov TwY

the universe of created things pre-
sented in sign and promise. Christ
first ‘fulfils’ all things and then receives
them to Himself when brought to their
true end. Time is no element in this
work. It is essentially like creation
itself ‘one act at once,’ though it is
slowly realised under the conditions
of earthly being.

II, kat adros eSoxev...] And in
fulfilment of His victor’s work He
Himself, of His own free love (avrés),
gave.... The gift was a double gift.
Christ first endowed the men, and
then He gave them, so endowed, to the
Church.

tous pév...] Some of those whom
He had taken and fashioned for His
service as apostles, and some, as pro-
phets....

The three groups ‘apostles,’ ‘pro-
phets,’ ‘evangelists,’represent ministers
who had a charge not confined to any
particular congregation or district.
In contrast with these are those who
form the settled ministry, ‘pastors and
teachers,’ who are reckoned as one
class not from a necessary combination
of the two functions but from their
connexion with a congregation.

For dméorodos see Lightfoot on Gal.
i 17.

The mpopyrns was an_ inspired
teacher: Acts xv. 32; 1 Cor. xiv. 3.
The prophets are frequently combined
with the apostles as having peculiar
authority : ¢. ii. 20; iii. 5; Apoc. xviii.
20. There is a vivid description of
their work at a later period in the
Teaching of the Apostles ce. xi. ff.

The work of the evayyeAcorys was
probably that of a missionary to the
unbelieving (Acts xxi. 8). Comp.
2 Tim. iv. 5.

This is the only place in which
motunv is the definite title of an office.
But in addressing the ‘elders’ at

Miletus, St Paul bids them ‘take
heed to the flock in which the Holy
Ghost had made them “bishops” and
feed (soipaivev) the Church of God’
(Acts xx. 28); comp. 1 Pet. v. 2; John
xxi. 16. Christ Himself is spoken of as
‘the shepherd and bishop of our souls’
(1 Pet. ii. 25), and ‘the great Shep-
herd’ (Hebr. xiii. 20). For 6:8dcxados
see Acts xiii. 1; 1 Cor. xii. 28 f.

From a consideration of these pas-
sages it is evident that there was not
as yet a recognised ecclesiastical hier-
archy ; while there is a tendency to
the specialisation of functions required
for the permanent well-being of the
Church.

See Additional Note.

12—16. The object of this mani-
fold ministry is the perfecting of every
member after the pattern of Christ
(12, 13), that all realising the truth in
life may grow up to complete fellow-
ship with Him (14, 15), Who provides
through the ministry of every part
for the growth of the whole body in
love (16).

12. mpos Tov xarapr....eis epyov...
eis oix.] Latt. ad consummationem...
in opus ministerit, in aedificationem
... With a view to the perfecting of
the saints for a work.... The work
of the ministry is directed to the
preparation of the saints—the whole
body of the faithful—for the twofold
work which in due measure belongs
to all Christians, a personal work and a
social work. Every believer is charged
with the duty of personal service to
his fellow-believers and to his fellow-
men (2 Pet. i. 7 @idadeAgia, dyan),
and has some part in building up the
fabric of the Christian Society.

A consideration of the scope of the
whole passage in which special stress
is laid upon the ministry of every part
to the welfare of the whole, seems to

IV 13, 14]

THE EPISTLE TO THE EPHESIANS. 63

© , > SA > \ a ,
ayiwy els Epyov Staxovias, eis oikosouny TOU cwpuaTos

ake a , a A
Tov xXpioTOU, “expt KaTAVTHOwWMEY OL TaYTES Eis THY

© y r cod > , ~ con “

E€VOTHTAa THS TiS TEWS Kal THS ET LYVWOEWS TOU UVLOU TOU

- > ” , , , - ,

Geou, €lsS avopa TENELOV, ELS MeTpov nAtKklas TOU TAnpw-
a a ‘ , > /

Matos Tov ypioToU, “iva pyKETL WuEV VyTLOL, KAVOwWM-

be absolutely decisive as to the inter-
pretation of cis Epyov diak. eis otkod.
t. 0.7. x. The change of the preposi-
tion shews clearly that the three
Clauses (mpés...eis...eis...) are not co-
ordinate, and however foreign the idea
of the spiritual ministry of all ‘the
saints’ is to our mode of thinking, it
was the life of the apostolic Church.
The responsible officers of the congre-
gation work through others, and find no
rest till every one fulfils his function.
The personal dealing of Christian with
Christian necessarily contributes to
the extension and consolidation of the
Society.

Katapriopes does not occur else-
where in the N. T. Comp. cardpriots
2 Cor. xiii. 9; and xarapritw Lk. vi. 40;
1 Thess. iii, 10; 2 Cor. xiii. 11; Gal.
vi. 1; Hebr. xiii. 21; 1 Pet. v. 10; (é£ap-
titw 2 Tim. iii. 17). The idea is of
the perfect and harmonious develop-
ment of every power for active service
in due relation to other powers.

trav dyiov| See c. i. 1, note.

eis épy. S:ax.] There is no evidence
that at this time dS:axovia or Staxoveiv
had an exclusively official sense. Comp.
1 Cor. xii. 5; xvi. 15; Hebr. vi. to.

eis oikod. tT. o. T. x.] The metaphor
is expressive and accurate. The body
of Christ, like our own frames, is built
up by the addition of each element
which is required for its completion.
Comp. v. 16; 1 Pet. ii. 5 ff.

13. péxpt xaravr.] Latt. donec
occurramus. The limit, unattainable
under present conditions, is an effec-
tive call to unceasing endeavour. For
katavrnowpey see Phil. iii, 11; Acts
xxvi. 7. The origin of the image in
Acts xxvii. 12 &e.

of mavres] we Christians all as a

body, not simply mavres : 1 Cor. x. 17;
Rom. xi. 32; Phil. ii. 21.

eis...eis...eis...] St Paul distin-
guishes three stages or aspects of
Christian progress. The first is intel-
lectual, where faith and knowledge
combine to create unity in the soul,
the object of both being the Son or
Gop. The second is personal maturity.
The third is the conformity of each
member to the standard of Christ in
whom all form one new man (Gal. iii.
28 eis; ¢. ii. 15.

THs emyvdcews| See c. i. 17 note.

tov viov t. 6.) Gal. ii. 20. The
express title is very rare in St Paul’s
Epistles, though it is found not un-
frequently by implication: Rom. i. 3,
9 &ce; Col. i. 13. The force of the
title is conspicuous in the Epistle to
the Hebrews: iv. 14; vi. 6; vii. 3; x. 29.

eis d. tédevov] 1 Cor. ii. 6; xiv. 20;
Col. i. 28; iv. 12; Phil. iii. 15; Hebr. v.
14. The phrase seems to point on-
ward to that perfectness of ideal
humanity in Christ in which each
believer when perfected finds his place
(Gal. iii. 28 quoted above).

els pérpov...] Latt. in mensuram
aetatis plenitudinis Caristi. The per-
fection of each Christian is determined
by his true relation to Christ to Whose
fulness he is designed in the counsel
of Gop to minister. This ideal fulness
is the standard of his personal aim.
For jAccia, maturity of development,
see John ix. 21, 23.

14. This verse appears to be co-
ordinate with v. 13 and not dependent
upon it. The ministry of the Church
serves both for growth and for pro-
tection.

vymiot] opposed to rédeo. (Hebr.
lc.).

64 THE EPISTLE TO THE EPHESIANS.

[IV 15, 16

la \ / \ a fF lou ,
Comevor kal mepipepopuevor TravTi dvéuw THS SWarKadias
? gp / i ? 7 2 , \ ‘
év Th KuBeia Tov dvOpurrwy év Tavoupyia mpos THY meOo-
Ol oe / 152 6 / oe ? ? , ? ,

iav THs Aas, SaddnBevorTeEs O€ Ev ayarn avEnTwpeEr
2 a8 \ ’ v3 ¢ Ca ph a 1 162
els avTOY Ta Tavra, ds éotw 7H Kepadn, Xpiotos, EE

e x \ - / ,
ov Tay TO THua GUVapuoACYoUpuEVOY Kal ocuyiBaCo-

\ Ul € fod a > > Ff : >
Mevoy Oia macns adys THs émtxopnyias Kat’ évépyeray ev

KAvdorCopevor] Latt. fluctuantes.
The word does not occur elsewhere
in N. T. Comp. James i. 6.

meptp.| This word (in the passive)
occurs in the New Testament here
only. In Heb. xiii. 9, as also in Jude
12, it is a false reading. But the
former passage (S:daxais morkidats nw.
&évais ph wapadépecde) is to be com-
pared, as describing the same dangers
under a slightly different image,—that
of being ‘carried away from the straight
course’ (see note ad lnc.). [Here the
Ephesians are warned against being
carried about hither and thither by
various winds of erroneous doctrine,
whichare thus characterised in contrast
with the unity of Christian teaching. ]

ths ddack.] The teaching of such as
lead astray.

év tH kvB....] Latt. in neguitia
(fallacia, illusione) hominum, in
astutia ad cireumventionem (remed-
tum, machinationem) erroris; encom-
passed, as it were, by the fraud (or the
gambling spirit) of religious adven-
turers, who turn them by their selfish
ability after the scheming of error.

xuBeia] The word xveia occurs in
the literal sense of ‘dice-playing’ in
Pl. Phaedr. 274 D; Xen. Mem. i. 3, 2
&c. It is used metaphorically in Arr.
Epict. ii. 19; iii. 21. The word was
transliterated in Rabbinic. [See Add.
Note.]

mavoupyia] Luke xx. 23; 1 Cor. iii.
19; 2 Cor. iv. 2; xi. 3. (2 Cor. xii. 16
mavoupyos.)

For mpos r. pw. see Gal. ii. 14; Lk.
xii. 47; and for peOodia ¢. vi. 11.

15. dAnOevovres...] Latt. veritatem
JSacientes, living the truth in love,

not simply speaking the truth. The
appropriation of the truth is not
intellectual only but moral, expressed
through our whole being, in character
and action.

avéjo. cis av.] Latt. crescamus in
illo: may realise our fellowship with
Him more closely as our growth
advances and be conformed to Him
more perfectly.

16. é& ov...) from Whom, as the
source of all vital energy, all the body
..maketh for itself the growth of
the body unto the building up of
itself in love. While Christ is the
one source of life, the gradual for-
mation of His body, the Church, is
still described under the two comple-
mentary figures of ‘a growth’ and ‘a
building up.’ Avénors obviously refers
to av€joopev in v. 15. The increase
of the Church depends in part on the
due development of its members, and
in part on their harmonious combina-
tion.

The process of increase is continuous
(cuvappodoyovpevoy pres. as c. ii. 21 f.),
and it involves the putting together
of parts (cuvapp. ¢. ii, 21), and the
combination of persons (cvp{.f. Col. ii.
19).

bia or. a] Latt. per omnem junc-
turam subministrationis, through
every contact. Wherever one part
comes into close connexion with an-
other, it communicates that which it
has to give. For the sense of apy
see Lightfoot on Col. ii. 19.

The construction of ris émxopyyias
is uncertain. The only connexion
which gives a satisfactory meaning
appears to be ris émty. kar évépy.

IV 17]

THE EPISTLE TO THE EPHESIANS. 65

/ e oN c ? rs 4 \ of - ,
METPW Evos ExaaTou “UEpous' THY av’EnoW TOV TwWMaTOS
~ 2 > ~
ToletTat eis otKodomny EavToU évy ayarn.
-~ s , / /
1 Tovro ovv Aéyw kai papTupoua év Kupiw, unKeTe
con ~ \ Noi lal 4
Umas Trepirratetv KaBas Kal Ta EOvn TEpiTaTEl Ev waTao-

16 pédous
16 wépous BRD,G,K,L,P, 17 37 Iren ; uédous AC vg syr-vg bo

The unusual order is intelligible from
the emphasis on rijs éacy. (comp. iii. 17
note). The sense will then be: ‘ac-
cording to the effectual working of
the service rendered in due measure
by every part.’ If ev perp» cannot be
used absolutely, then év perpo é. €. p.
gives the same meaning.

The rendering ‘through every con-
tact with the supply’ gives no clear
sense. The ‘supply’ is not a definite
current of force, but varies with every
part. In any case the sense is clear.
Each part as it is brought into contact
with other parts, fulfils its own office
and contributes to the growth of the
whole.

émxyopnyia occurs again Phil. i. 19.

év dyamn| The words re-echo the
language of v. 2. The repetition of ev
aydry is characteristic of the Epistle:
i. 4; iii. 18; iv. 2,15; v. 2.

(3) The contrast of the old life and
the new (17—24).

The old life (17—19).

The new life (20>—24).

7 This I say therefore and adjure
you in the Lord that ye no longer
walk as the Gentiles also walk in the
vanity of their mind, “being dark-
ened in their understanding, alien-
ated from the life of Gop, because
of the ignorance that is in them
because of the hardening of their
heart ; in that having lost feeling
they gave themselves up to lascivious-
ness to work all uncleanness in
selfishness. * But ye did not so learn
the Christ, “if at least it was He
Whom ye heard, and it was in Him
ye were taught, even as there ts truth
in Jesus; that ye put away, “having

W. EPH.

regard to your former conversation,
the old man, which waxeth corrupt
after the lusts of deceit; and that
ye be renewed in the spirit of your
mind, *and put on the new man,
which hath been created after Gop
in righteousness and holiness of the
truth.

17—24. St Paul now returns to the
practical counsels on which he had
entered (vv. I—3), and contrasts
generally the old life (17—19) and the
new (20—24).

17. rovro ovv A. cat papt.] This I
say therefore and adjure you in the
Lord.... The words take up mupaxaha
ovv of v. 1. Here there can be no
question of the connexion of év xupieo
with papripopa: I adjure you, re-
cognising as I do so my fellowship
with the Lord, speaking as in Him.
Comp. 1 Thess. iv. 1. For similar
combinations see 2 Thess. iii. 4 mezoi-
Oapev ev x.; Gal. v. 10; Phil. ii. 24;
Rom. xiv. 14 wémecopat ev x. “I. ; xvi. 2
iva mpocdéénabe...ev x; Phil. ii. 29;
ii. 10 eAmitw év x. 3 iv. 10 éxdpny ev x. ;
Col. iv. 17 mapéAaBes ev x.

perc vpas...xaads kai ra é.] that you
who have embraced the faith walk no
longer as in fact the Gentiles walk.
No longer should it so be that there
is no difference between your life and
theirs.

In cad xai, the cai emphasises the
words which follow: ¢. iv. 4, 32; v. 2,
25, 29, &e.

The description of heathen life is
closely parallel both in thought and
language with Rom. i. 21 ff.

év paradryntt 1. v.] V. in vanitate
sensus sui, V.L. mentis suae, 80 2. 23.

5

66

THE EPISTLE TO THE EPHESIANS.

[IV 18, 19

lol \ ~ ro at
THTL TOU voos avTwv, BeoxoTwuEVOL TH Siavola ovTes,
é
> / rod ~~ a fo \ ot
amnrAoTpiwuEvor THS Cwns Tot Beov, Sia THY cryvoLaV
‘ 9S ~ A A ra
Thy ovoav év avTois, dia TH TWpwo LW THs Kapolas
2 ~ JS / ~
avTwv, “Yoitives amnAynKkoTes éavToUs TrapeswKay TN
’ , ’ , , , 7"
aoedyeia eis épyaciay dxabapoias maons év TAcovesia.

19 dmn\ynxéres codd plur ; syr hel bo: Cl-Al Or Chrys Theod-Mops (non vers
lat); item agnoscit Hieron; dwydAmiéres DEG codd latt ap Hieron; m Vg syr-vg

arm ; aeth ; Victn ; Theod-Mops-lat

Rom. i. 21 éparawOnoav év trois dia-
Aoytcpois avtav. Their hold on the
spiritual and eternal was lost. Comp.
Rom. viii. 20 rH parasornre 4 Kriots
umerayn. I Pet. i. 18 ex rijs paraias
tpav dvactpopis. Idols were essen-
tially paraca Acts xiv. 15.

18. éoxorwp. tH Sway. dvres] Rom.
i. 21 éoxoticOn 1 dovveros adrav
xapdia. Comp. ¢. v. 8, 11; 1 John
ii. 11. That which should have been
light was darkened: Matt. vi. 23. The
converse change is noticed c. i. 18
mehariapévovs tovs opOadpovs rijs
xapOtlas.

For é:dvora see Hebr. viii. 10; 1 Pet.
i. 13; 2 Pet. iti. 1; 1 John v. 20. It
is combined with xapdia Lk. i. 51.

The rhythm of the sentence is
decisive for the connexion of dvres
with éoxorwpévot, in spite of the
parallel Col. i. 21, the only other
passage in the N.T. in which the
double participle is found.

danddorp. t. ¢ 7. 6.) For danAdorp.
see ¢.ii.12. The life of Gon is that life
which answers to the nature of Gop
and which He communicates to His
children. This had become wholly
foreign to their nature. Their spiritual
darkness corresponded with a moral
alienation from Gop.

See Ruskin Modern Painters ii.
Pt. iii, c. 2 § 8, p. 18 small edn.

Ignorance or forgetfulness of Gop
is the spring of all error, as ‘the fear
of Gop is the beginning of wisdom.’
Comp. 1 Thess. iv. 5 ra ¢6vn ra py
eiddra tov Oeov [a description which
goes back to Jer. x. 25; Ps. lxxix. 6].

bia rHy ayv....d1a rHv mop....] Latt.
per tgnorantiam quae est in illis,
propter caecitatem.... The style of
the Epistle suggests that these two
clauses are coordinate. Even if they
are so taken, it still remains true that
their ignorance was due to harden-
ing of their heart, though the two
are noted separately; and it must
be admitted that rv otcav év avrois
has more force if it is joined directly
with what follows: ‘the ignorance
that is in them because of....’

For mépwors see Rom. xi. 7, 25;
2 Cor. iii. 14 (émwp. Ta vorpara) ; and
specially in connexion with xapdia:
Mk. iii. 5; vi. 52; viii. 17; John xii. 4o.
The root of the word is wapos, callus.

19. The issue of moral insensibility
and guilty ignorance was gross cor-
ruption of life. This is represented
as the result of their own action here
(éaur. mapédwxav 7H dcedy.), and on the
other hand is ascribed to Gop in Rom.
i. 24 mapedaxev avrods o Oeds...€is dxa-
Oapciav.... Gop does that which follows
from the laws that express His will ;
yet man does not lose his responsi-
bility.

oirwes] being such that they....

dandynkores| Hier. dicamus in-
dolentes sive tndolorios, having lost
feeling, expresses exactly the result
of mépwors. The reading dmnAmxores,
Latt. desperantes, is inadequately
supported and less suitable to the
context.

Th doedyeia] as a mistress.

els épyaciav dx. 7.) They made a
business (Acts xix. 24f.) of impurity,

IV 20—22]

THE EPISTLE TO THE EPHESIANS. 67

20¢ ~ \ ef \ JI \
Yuets dé ovxy ot Tws éuabere Tov ypirrov, “el ye avTOV

> a \ lod

nKovoare Kal év a’T@ edidayOnTe, “Kabws ert addybera

2 rod wn 4 A a

év' to ‘Inco, “arobécOat vuas Kata THY TpoTépay

21 Kadws dorw addnOela, ev

not simply yielding to passion but
seeking out deliberately the means of
sensual gratification.

For épyacia see Plat. Protag. 353 D
tis ndovis epyaciav. [For the word
ef. also Lk. xii. 58 86s épyaciavy and
for the mode of speech the phrase
épyarat ddixias (Lk. xiii. 27), which
itself comes from Ps. vi. 8.]

ev meovegia] in selfishness. This
appears to be the general sense of
mdeovefia, Whatever form it may take.
The commonest and most typical form
is when one sacrifices another to the
gratification of his own appetite, as
here: c. v. 3. This sense of the word
is constant in the N.T.: Mk. vii. 22;
Rom. i. 29; 2 Pet. ii. 14: compare
1 Thess. iv. 6. Self takes the place
of Gop (Col. iii. 5).

20—24. In contrast with the old
life which was summed up in ‘selfish-
ness,’ St Paul sketches the new life
which answers to ‘the new man,’ an
embodiment of Christ Himself in
Whom the isolated self is lost.

20. wpeis 8é...] taking up v 17
pykere tuas.... But ye did not so
learn the Christ.... This is not the
life which answers to faith in Him.
Christ is Himself the sum of the
Gospel. He is preached, received,
known (Phil. i. 15; Col. ii. 6; Phil.
iii. 10). No similar phrase is quoted.

21. el ye adrav...cat ev aura...] If
at least it was He Whom ye heard
(ec. i. 13) when He called you, and it
was in fellowship with Him ye were
further taught, as ye were then en-
abled to receive further instruction,
that you as Christians should put
away....

kabas éatw... Igcou] even as there
is essentially truth in Jesus. The
humanity of Christ (Jesus) gives reality
to our limited conceptions. Truth is

no convention. Just as the Lord said
‘T am the Truth,’ so His disciples may
say, perplexed by the many conflicting
appearances and representations of
things and duties, ‘There is Truth—
we can find it—in Jesus.’ The Son of
man helps us to find that there is
something substantial under all the
fleeting forms of earthly phenomena.
’Ev r@ "I. refers back to rov y. The
Messiah was revealed in Jesus in terms,
so to speak, of human experience. As
we look to Him we see that Pilate’s
question (John xviii. 38) Ti eorw
ddjGera; is answered. Compare the
converse declaration John viii. 44 év
TH adnOcia ovK eotnkev, Ort ovK eoTw
ddyjOea ev aire. [v. Add. Note, p. 70.]

For the position of éoriv see Hebr.
xi. 1 note; and for the anarthrous
addnOeca %. 25; ¢. V. 9; 2 Cor. xi. 10;
Rom. xv. 8 (contrast iii. 7]; Jo. xviii. 38.

The whole structure of the passage
seems to shew that the clause is
parenthetical. It seems to indicate
why Christian conduct must corre-
spond to Christian doctrine.

22ff. The new life is realised by
three processes : the putting off ‘the
old man,’ the renewal of spiritual
power, the putting on ‘the new man.’
The first and third are acts done once
for all (droécOa, évdvcacba) ; and
the second and third are connected
together (dvaveotada: Sé...cai évdva.)
so that the decisive change is appre-
hended little by little by growing
spiritual discernment. The infinitives
depend on éd:day6nre in v. 21.

22. dmobécba v....] that you
should put away. The word, though
it is used of garments (Acts vii. 58),
appears to be chosen instead of
éxddcaaOa (2 Cor. v. 4), dmexdicacba
(Col. iii. 9), the natural correlative
to évdvcacOa (v. 24) as expressing a

5—2

68 THE EPISTLE TO THE EPHESIANS.

[IV 23, 24

» J
dvacrpopny TOV mTaNatoy dvOpwmov TOV plerpopevov
KaTa Tas ém Bupias Ths amaTns, Sdvaveoto bat dé TH

TVEUMATL TOU voos UmwY, “Kal évivoacOa Tov KaLvov

more complete separation: v. 25;
Rom. xiii. 12; Col. iii. 8; Hebr. xii. 1,
&c. The dtpas is emphatic, ‘you as
Christians’ (ov. 17, 20).

kara T. wp. av.| having regard to....
Their former conversation was the
measure and rule of their renuncia-
tion.

For dvacrpogy see Hebr. xiii. 7.
[Comp. Gal. i. 13; Ja. iii. 13; 1 Pet. i
15 év mdon dvaotpop7 (where see Hort’s
note), 18 ék ris pataias yay dvacrpo-
dis warporapadéroy, ii. 12, iii, 1, 2, 16.
The manner of life and intercourse to
be renounced has already been de-
scribed by St Paul in c. ii. 2, 3 év ais
MOTE TEPLETATHOATE...... * év ois Kat Hpets
wavres dvectpadnuéy wore év rais émi-
Oupias THs wapKos jpav.|

tov mad. av.] the whole character
representing the former self. This
was not only corrupt, but ever grow-
ing more and more corrupt (péetpo-
pevov. cf. Rom. viii. 21 rijs dovdeias
tis POopas) under the influence of
lusts, of which deceit: was the source
and strength (cf. Hebr. iii. 13). To
follow these was the exact opposite to
‘living the truth’ (v.15).

Compare Rom. vi. 6; Ool. iii. 9.
Corresponding phrases are é cawés av6.
v 24 note; 6 érw avé. ©. iii. 16 note ;
o kpumros Ths kapdias avO. 1 Pet. iii. 4;
6 a6. Ths dyaprias [al. dvopias] 2 Thess.
ii. 3; 6 dvO. rod Gcod 1 Tim. vi. 11;
2 Tim. iii. 17.

There is much in the general temper
of the world—self- assertion, self-seek-
ing—which answers to ‘the old man.’

23f. Two things are required for
the positive formation of the Christian
character, the continuous and pro-
gressive renewal of our highest faculty,
and the decisive acceptance of ‘the
new man.’

avaveova bat 8¢...

] and on the other

hand that ye be.... The word dvaveov-
o@a occurs here only in the N.T.;
dvaxawvovebae occurs Col. iii. 10; 2 Cor.
iv. 16 (dvaxaivoors Rom. xii. 2; Tit.
iii. 5). The general distinction of véos
and xaiwds passes into the two words.
The variations in Col. iii. 9 f. are in-
structive: dzexdvoapuevor tov madatov
dvOperov ovr tais mpageow avtov, kat
évdvrduevot Tov véov Tov dvaxatyovpevov
els €riyvwow Kar’ eixdva tod KricavTos
aurov.

T@ mv. Tod v.] The spirit, by which
man holds communion with Gop, has
a place in his higher reason. The
spirit when quickened furnishes new
principles to the voids (comp. Arist.
Eth. N. vi.) by which it is delivered
from paraidrns (v. 17). This St Paul
speaks of as 4 dvaxaivwois tov vods
(Rom. xii. 2). When the spirit is
dormant, man is led astray eixy @uctov-
fevos Uma Tov vods THs GapKds avToOD
(Col. ii. 18), a vivid description of
‘vanity of the mind.’ But the vovs
itself must fulfil its true function:
1 Cor. xiv. 14.

24. évdvo.t. x. d.] Comp. Gal. iii. 27
Xpicrov evedicacde. Rom. xiii. 14
évdicarbe tov xvpiov "I. Col. iii. 10.
Christ is ‘the new man’ (1 Cor.
xv. 45 ff.) Who through His Divine
personality makes His human nature
effective in due measure for every
believer.

rov x. 6. xr.) This ideal humanity
already exists, answering perfectly to
the will of Gop; but it has to be
personally appropriated.

For xara Oeov see 2 Cor. vii. off. ;
c. ii. 2 note.

ev Otx. kal do. 7. dd.) finding its ex-
pression in righteousness and holiness
—in the fulfilment of duties to others
and to self—inspired and supported
by the influence of the truth.

IV 24] THE EPISTLE TO THE EPHESIANS. 69

at \ \ , , \
avOpwrrov TOV KaTa Oeov xkTicOevTa év dixacoourn kat

4 lol 2
OotoTnTL THs aANOeElas.

cotdrns is found only here and
Lk. i. 75 in the N.T. [In the Song
of Zacharias, /.c., as here, it is con-
joined with d:caroodvn. So too Wisd.
ix. 3.] For écx0s see Hebr. vii. 26.

[In 1 Thess. ii. 10 doiws Kat Suxaiws x.
dpéurros and Tit. i. 8 Sixaior, darov
we see how, as here and in the ‘Bene-
dictus,’ the two qualities are co-ordi-
nated and complementary. ]

7O THE EPISTLE TO THE EPHESIANS.

Additional Note on the reading of Eph. iv. 21.

(The following discussion of the teat of Eph. iv.21 ts taken by permission
JSrom the private correspondence between Dr Westcott and Dr Hort
preparatory to the formation of the text of the Epistle in their edition
of the Greek Testament.)

Kaas gorw adnbea ev ro “Inoov

Dr Hort writes: ‘I have never from a boy been able to attach any
meaning to the nominative here.’

He accordingly proposes to read

kads eorw ddnOeia ev TO "Inaod
‘with or without a comma after ddnOeia, though the comma seems to give
a fuller and truer sense.’

Dr Westcott replies: ‘I cannot construe dAnOeia. And ¢didaxOnre
requires dAjOeca as does v. 24. Surely such a use of the dative with such
a pregnant word as dAn@eca is inconceivable, to say nothing of authority.’

Dr Hort rejoins : ‘Not a word to help me to the right meaning! Mine
may be wrong; it only seems more likely to me than others to which I can
attach no meaning.

‘In v. 24 THs ddnOetas simply corresponds to rijs dmdrns of v. 22 according
to St Paul’s favourite antithesis, and needs no other explanation. Again,
even if I took dAnéeia (cf. Phil. i. 18) as only equivalent to dAy@as, I do not
know why every single word is bound to be pregnant. But it seems to me
that I give it its full theological sense, as full as in St John’s Epistles. What
is the alternative? Surely not with Meyer to join it with what follows “as
it is in Jesus for you to put off...” I could easier believe with Credner
(and, apparently, Origen) that it means ‘As He is in truth in Jesus’: but
then that is only my own sense in a clumsy and unnatural form. All the
other multitudinous renderings in Meyer convey nothing to my mind. A
modification of Meyer’s own view has just struck me as imaginable: “ were
taught that, as is truth in Jesus, ye should put off...” But (1) this renders
the Greek horribly obscure, and (2) it requires év 1G ypior@. The right
interpretation must be one which justifies the transition to év ré “Inaod.
Surely év air éd.dayOnre needs nothing to follow: first the learning Him,
then the expansion of that by all manner of teaching received, but still
in Him?

Dr Westcott replies: ‘I thought that I had indicated my meaning
clearly enough. My idea is that, just as the Lord said “I am the Truth,”
so here St Paul reminds the Ephesians that there is Truth in Jesus, ie. in

THE EPISTLE TO THE EPHESIANS. 7!

the true humanity of the Word, whereby all the offices of life are revealed
in the right relations. This appears to me obvious and pointed.’

Dr Hort rejoins : ‘Your construction fits the Greek (if dAjdeca is read)
better than any other; but the chasm which divides it from your interpre-
tation is surely wide. I cannot by any process read such a sense into the
statement, surely on any view a strange understatement, “there is truth in
Jesus.” The idea seems to me on the other hand to be already given in my
interpretation in the words adrév jeovaate xai év avr@ e6ddxOnre, and
without some such sense as mine I do not see how you can pass from rév
Xpioréy (v. 20) to r@ “Incoi, all the more as this is the only passage of
Ephesians where “Incods occurs not combined with Xpicrés.

‘The whole idea may be thus analysed :

(a) Jesus is the truth of the Christ.
(8) The Christ is the truth of humanity.
(y) The Christ is the truth of God.

‘Now according to my view 2. 20 expresses (9), the special doctrine of this
Epistle, and v. 21 expresses (a), shewing that those who had received the
Gospel had implicitly received (8). But it seems to me that your view
either omits (a) or confuses it with (8), and fails to explain either xaos or
T® Inco. The use of dAnGeia seems to me analogous (at a different level)
to the use of dAnOwés in 1 Jo. v. 20: the God in His Son is the true God.
I must claim margin for ddnéeia, év.’

Dr Westcott replies: ‘I don’t in the least degree admit the force of
your objections to my interpretation, nor see the possibility of such a dative
as ddnOeia; but I admit your “claim” as a freeborn Englishman—till you
give it up!’

Dr Hort writes finally : ‘1 don’t see how margin can be dispensed
with, as your interpretation seems to me absolutely impossible ; and, as far
as I can find, it is as completely without authority as, I fear, mine is. But
your construction has all authority ; so I do not ask for text, as I have failed
to persuade you.’

Dr Westcott replies: ‘Very well.’

- (As a result of this discussion Dr Hort’s proposed emendation kaéds
éorw ddnbela, év was placed in the margin, as an alternative reading to that
of the text, in Westcott and Hort’s edition.)

72 THE EPISTLE TO

II. THE OUTWARD MANIFESTATION
or THE CHRISTIAN LiFe PERSONAL
AND SOOIAL (iv. 25—vi. 9).

1. Special features in the Chris-
tian character (iv. 25—v. 14).

2. Cardinal social relationships
(v. 15—vi. 9).

After completing the general view
of the Christian Life, St Paul illus-
trates it in detail. He first deals
with some personal characteristics of
Christians (iv. 25—v. 14); and then
with the cardinal social relationships
(v. 15—vi. 9).

(1) Some personal characteristics
of Christians (iv. 25—v. 14).

St Paul notices first special traits
as to truth (iv. 25), self-control (26 f.),
labour (28), language (29f.), tender-
ness (31f.). He then marks the
fundamental contrast between self-
sacrifice and selfishness (v. 1—6);
and develops the thought that the
Christian life is the life of a child of
light (7—14).

*> Wherefore, putting away false-
hood, speak ye the truth each one
with his neighbour, because we are
members one of another. *Be ye
angry, and sin not: let not the sun
go down upon your sense of provoca-
tion, “nor give place to the devil.
28 Let him that stealeth steal no more;
but rather let him labour, working
with his hands the thing that is good
that he may have whereof to give to
him that hath need. * Let no corrupt
speech proceed out of your mouth,
but whatever is good to supply (build
up) that which is needed, that it
may give gruce to them that hear.
2» And grieve not the Holy Spirit of
Gop, in Whom ye were sealed unto
a day of redemption. * Let all bitter-
ness and wrath and anger and
clamour and ratling be taken away
from you, with all malice; *and
shew yourselves kind one to another,
tender-hearted, forgiving each other,
even as God also in Christ forgave
you. v. 'Shew yourselves therefore
imitators of God, as beloved chil-

THE EPHESIANS. [IV 25
dren; 7and walk in lore, even as
Christ also loved you and gave Him-
self up for us, an offering and a
sacrifice to God for an odour of
Jragrance. *But fornication and all
uncleanness or selfishness, let it not
even be named among you as becometh
saints; ‘and so of filthiness and
foolish talking or jesting, which are
not befitting ; but rather giving of
thanks. 5For this ye know by what
ye observe, that no fornicator nor
unclean person nor selfish man,
which is an idolater, hath any in-
heritance in the kingdom of Christ
and Gop. °Let no man deceive you
with empty words; for because of
these things cometh the wrath of
Gop upon the sons of disobedience.
7Do not therefore shew yourselves
partakers with them ; *for ye were
once darkness, but now are light in
the Lord : walk as children of light—
9 for the fruit of light is in all goodness
and righteousness and truth—* prov-
ing what is well-pleasing to the Lord;
tand have no fellowship with the
unfruitful works of darkness, but
rather even shew them in their true
nature (convict them); “for the
things which are done by them in
secret it is a shame even to speak of.
3 But all things when they are shewn
in their true nature (convicted) by
the light are made manifest; for
everything that is made manifest is
light. ™ Wherefore the poet saith

Awake thou that sleepest

and arise from the dead,

and Christ shall shine upon thee.

iv. 25—32. Atfirst sight the Apostle
appears, as in vv. I—3, to descend to
humble deductions from great prin-
ciples ; but the point of his teaching
lies not in the precepts themselves,
but in the sanctions by which he
enforces them. Christian action is
shewn to be ruled not by law, but
by love. The obligations of Christian
to Christian, determined by their
personal relation to Christ, reveal and
determine the relations of man to

IV 25—28]

THE EPISTLE TO THE EPHESIANS. 73

2 \ > la \ con a ye a
5 Avo arrobeuevor TO Wevdos AAAEITE AAHGEIAN EKACTOC

‘ « me
MeTA TOY TIAHCION ayto¥,

26> 1
Oprizecbe kal MH AmMapTdnete*

Sf
OoTt

éopev adAAnAwy peAn.
6 Atos ph émidverw éml

Tapopyirue Uae, *Tunde SidoTe Térov TH diaBory.
56 KAérTw mnKere KAeT TET, paNhoe Se KOTLATW
EpyaCouevos ais" yepoiy TO ayaboy, iva éyn pera-

28 idlacs

28 rais+ lélas NADG;K, 37 bo :—text BX¢L, vg (am) :—om r. xepoly Py 17m;

Cl-Al

man. Here also the cardinal truth
that love rests on the love of the
brethren finds its application.

25. 6u0...] Wherefore, seeing that
Christ is your life (Gal. ii. 20), pe
away all falsehood speak ye truth...
(Zech. viii. 16). For doOépevoe see
v. 22 and note. To Weddos, ‘the lie,’
expresses falsehood in all its forms.

Falsehood is unnatural: it is dis-
loyalty to Christ in Whom we all are.
In a healthy body the eye cannot
deceive the hand.

G@Ay dav pedn] Latt. invicem mem-
bra. Compare Rom. xii. 5; 1 Cor.
xii. 12 ff. See also Marcus Aurelius
ix. 1.

26. Men claim truth from us; and,
if they move our just resentment, they
claim the moderation of self-control.
*OpyiterGe assumes a just occasion for
the feeling.

6 WAwos...] Perhaps as if he would
say ‘Let the returning calm of nature
restore calm to your soul,’ or simply
‘Let the feeling of provocation end
with the day.’ This rule was followed
by the Pythagoreans: Plut. de am.
Srat. P. 488 B.

emi mapopyop@ v.] Latt. super
tracundiam vestram. Tapopyopés,
which occurs here only in N.T., is
not the feeling of wrath but that
which provokes it (cf. c. vi. 4 yy map-
opyicere, Deut. xxxii. 21, Rom. x. 19).
The first keenness of the sense of
provocation must not be cherished,

though righteous resentment may re-
main.

27. pnée...] Unchecked passion
leaves the way open to the Tempter.

Compare and contrast Rom. xii. 19
pH Eavtods ékdixodvres, dyamntol, GAG
Sore romov TH dpyi.

7@ d:a8.] ¢. vi. 11. The word does
not occur elsewhere in St Paul
except in the Pastoral Epistles (1, 2
Tim., Tit.). Itis found in St Matthew,
St Luke, St John, Acts, Hebr., Cath.
Epp. and Apoc.

28. 6 kderrav...] Let him that
stealeth.... If sins from the old life
still remain, they must be abandoned
under the constraining force of a new
obligation. Our faith constrains us to
serve one another. Stealing is the
typical form of using the labour of
another to supply our wishes, while
it is our duty to make our own labour
minister to the needs of others. The
inspiration of labour is not personal
gain but fulness of service.

‘O kAérrov must mean ‘he that
stealeth’ and not ‘he that used to
steal’ (Vulg. gui furabatur).

peradiddéva...] Latt. unde tribuat
(V.L. tribuere) necessitatem patienti
(indigentt, cui opus est). Lk. iii, 11;
Rom. xii. 8. In the gift there is the
thought of fellowship.

29 f. We wrong by action and we
wrong by word. Evil speech corrupts:
our duty is to edify. And more than
this: evil speech grieves the Holy

74 THE EPISTLE TO THE EPHESIANS, [IV 29—32

} 5 / - , UA 29 lon f \ 2
Wovat Te xpEelay ExovTL. was Aoyos oampos €k
fo / ~ \ ‘ 2 \ af
TOU oTOMAaTOS Uuwy pn EexrropeverOw, arrAa Ei TIS
\ \ lon 74 ol , ~
ayabos mpos oikodouny Ths xpeias, va 8H xapW Tois
, \ - A fol No ae
dkovovaw. Kai an AUTEITE TO TEU UA TO aryLoY TOU
~ e ,
Oeov, év w éodpayicOnte cis nucpav droAvTpWoEWs.
lod \ \ \ \
Fraoa mikpia Kal Ouuos Kal dpyn Kal Kpavyn Kal BAa-
, ? / a> ¢ cad \ / , 32 , 6
opnpia adpOntw ad’ vuwv ouv Taon KaKkia, ryiveo Ce

29 xpelas SBAK,L,P, 17 37 vg (am et fu) bo sah syrr Cl-Al Chrys Theod-Mops-lat;
mlarews DEG, 46 vg (codd al) codd lat ap Hier in loc (‘Pro eo autem quod nos
posuimus ad aedificationem opportunitatis, hoc est quod dicitur Graece 77s xpelas,
in Latinis codicibus propter euphoniam mutavit interpres et posuit ad aedificationem

Jfidei”) Greg-Nyss Bas Tert Cypr

Spirit. By using it we offend man
and Gop.

29. mas... exmop.| A Hebraism
which emphasises the negation. ‘Let
every corrupt speech, if it is suggested
in thought, be refused utterance.” It
is, so to speak, a positive form of ex-
pressing the negation. Comp. 1 John
ii, 21 note.

campos] elsewhere used in N.T. only
of material things. The word conveys
the idea of life corrupted or lost:
Matt. vii. 17 f.; xii. 33; xiii. 48.

GN et ris...] but whatever is...
Matt. xviii. 28 ’Amoddos ef re oeidets :
2 Cor. ii. 10.

mpos oikod. tT. xp.| Latt. ad aedifica-
tionem fidei, Hier. ad aedif. oppor-
tunitatis, to supply that which is
needed in each case. The need
represents a gap in the life which
the wise word ‘builds up,’ fills up
solidly and surely. Of the Latin text
Jerome says: propter euphoniam
mutavit interpres.

86 xdpw +. dx] That which is
elsewhere a Divine prerogative (Acts
vii. 10; 1 Cor. i. 4; Rom. xii. 3; xv.
15; Eph. iii. 8; iv. 7; 2 Tim. i. 9;
James iv. 6; 1 Pet. v. 5) is here
attributed to human speech. Words
can, by Gon’s appointment, convey
spiritual benefit to those who hear
them. Their influence reaches beyond
those to whom they are addressed.

30. pt) Aumeire...] cf. Is. lxiii. 10 70
mveupa T. dy....] the indwelling Spirit,

év 6 éodpay.] Comp. Matt. iii. 11
aurés vpas Banrioe ev mv. dyi@ kal
mupi. For éodpayiodnre see c. i. 13.
Compare Apoc. vii. 3 ff.

drohutpdécews] See note onc. i. 14.
Comp. Rom. viii. 21.

31f From sins in word St Paul
passes on to sins in temper which
often find expression in word. All
these must be taken away from among
Christians, who must strive to shew
to their fellows the tender love which
they had received in Christ.

31. muxpia...] There is a natural
progress: bitterness, passion, anger,
loud complaint, railing accusation.
All these must be utterly removed.
In v. 26 St Paul had spoken of anger
just in itself but requiring control.
Here he speaks of that which is
itself wrong. For dp@jrw see Col. ii.
14; 1 John iii. 5.

Oupos...cpyy...] Comp. Rom. ii. 8;
Col. iii, 8; Apoc. xix. 15. Ovpos is
the special, transient excitement:
opyy the settled feeling; see Lk. iv.
28; Acts xix. 28; Hebr. xi. 27; Matt.
ii. 16.

dp6yro] Comp. Matt. xiii, 12; xxi.
21 &e.; 1 Cor. v. 2. The difference
in thought from dmobéc6a, drobéu-
evot (v0. 22, 25) will be noticed.

ovp mr. xaxia] 1 Pet. ii. 1. Ill-feeling

Vii, 2)

THE EPISTLE TO THE EPHESIANS, 75

[Se] €is aAAHAOUS ypnorol, eomTAayxvo1, XaprCouevor
€avtois KaOws Kal 6 beds év Xpirt@ éxapioato Upiv.”
V. tyivecOe obv puyntal Tod Oeod, ws TéKva ayannta,
“Kal mepirateire év dyary, Kabus Kal 6 xpirtds iryd-
WnHoeV UMas Kal T apedwKev €auTov U7eép "UMW" TIpoc-
opan Kal ByciAN TH Oew eic 6cMHN eYwaAiac.

32 tute
is the spring of the faults which have
been enumerated.

32. xpnorot] a Divine trait: see
Lk. vi. 35; 1 Pet. ii. 3.

evordayxvor] 1 Pet. iii. 8.

xapiCopevor...éxap....] V. donantes
invicem (V.L. cobis) sicut et Deus in
Christo donavit vobis. Perhaps more
than ‘forgiving,’ though this is speci-
ally brought out in Col. iii. 13 (comp.
Lk. vii. 42 f.; 2 Cor. ii. 7, 10; Col. ii.
13),—‘ dealing graciously with.’

For the thought comp. Lk. vi. 36;
Matt. xviii. 33; 1 John iv. 11.

éavrois] V. The pronoun suggests
the thought of their corporate union
in Christ: Orig. 1a 76 cucodpous jpas
eivat.

Comp. Col. iii. 12 (and Lightfoot’s
note); 1 Pet. iv. 8—1o.

év Xpiord] Compare 2 Cor. v. 19
Oeds Hv év Xpiot@ Koopov karadAdoowy
éavr@. So in Col. iii, 13 6 kvptos
éxapicato vypiv.

y. 1—6. The thought of the loving-
kindness of Gop in Christ leads St
Paul to speak of the self-sacrifice of
Christ which is our pattern (1, 2), as
contrasted with the life of selfish
indulgence (3, 4), which is exposed to
the wrath of Gop (5, 6).

I. yiveode ovv...] Shew yourselves
therefore, touched by the love of Gop...
1 John iv. ro f.; iii. 1. TiveoOe is
emphatic: ¢. iv. 32; James i. 22;
Apoe. ii. 10; iii. 2. Contrast 1 Cor.
iv. 16 pupnrai pov yiverbe; xv. 58;
Phil. iii. 17 ; Col. iii. 15 ; 1 Tim. iv. 12;
1 Pet. i 16. The attainment of the
Divine character is a process of life
and growth. It was purposed and

2 hbev

prepared at the Creation, Gen. i. 26
‘after our likeness.’ This expressed
purpose is the true Protevangelium.

pupnral tov 6.| Elsewhere of human
examples : 1 Cor. iv. 16 ; xi. 1; 1 Thess,
ii. 14; Heb. vi. 12; 1 Pet. iii, 13;
2 Thess. iii. 7,9; Heb. xiii. 7 (uipetoGar),
Compare Matt. v. 45, 48; Luke vi.
36 yiveoOe oixrippoves Kadas 6 matTip
Upov olkrippwy éoriv,

ws tékva dy.] as sharing His nature
and conscious of His love. The child
grows up by effort to the Father’s
likeness. For rékvov see v. 8 note,
Note the sequence dyamnrd, év dyarn,
nyamncen.

2. mepur. év a.] in love, which is the
essence of Gop: 1 John iv. 8, 16. For
mepurarewy see Rom. vi. 4 év xawvornre
(ons w.3 2 Cor. x. 3; Col. iv. 5 &
cogia 7. mpos rovs ew; 1 John i. 6 ev
T@ oxorer m.; 2 John 4 m. ev adnOeia.

xaOds xai...]¢.iv.17 note. The love
of Christians answers to the love of
Christ : John xiii. 34 ; xv. 12 f.; 1 John
iii. 16.

nyam. ... ai mapéd. ...] Gal. ii. 20 rod
dyannoavros pe Kat mapadovros éavTov
Umeép épov. Tapédwxey is absolute (not
to be taken with 76 6e4).

mpoog. kai Ovo.) The one word
expresses the devotion and the other
the sacrifice of life. Comp. Hebr. x. 5.

eis da. evod.] Latt. in odorem sua-
vitatis, for an odour of fragrance.
The phrase (cf. Ezek. xx. 41 év dopy
evodias mpordéfouat vuas) is used in
the O.T. only of free-will offerings,
In Christ the free-will offering and
the sin-offering are combined.

So Christian teachers are ‘a fra-

76 THE EPISTLE TO THE EPHESIANS.

[V 3-5

3flopveta 8€ Kai dkabapoia raca i mEovetia pnde

> / ? Coan \ / e 7 4 \ 2 ,
dvoualer Ow év vpiv, Kabws mpére dryiots, *Kat aioxpo-

\ , an 2 , fay ry | eas > \
TNS Kal pwooAoyia n EVTPaTTEALA, & OUK avnKeEV, ada

MadAov evyapirTia.
bans \ ry aN
was mT Opvos i axaBaptos 7

grance of Christ (Xpicrod evwdia) to
Gop,’ 2 Cor. ii. 15.

In Phil. iv. 18 St Paul describes the
gifts received by him, Christ’s apostle
and bondservant, from the Philippians
(ra map’ vuav) as dopny evodias, Ovoiav
Sexryv, evdpecrov tH Oem [language
which recals not only Ez. xx. 41, but
also Mal. iii. 3, 4 cal rovrat 7G Kupio
mpoadyovres Ovaiay ev Sixaocvvy, Kat
dpécet TG kupio Ovaia “lovda Kal Iepov-
carp Kabds ai nuépat tod aidvos kai
kabas ra érn Ta éumpoo ber],

3. Love answers to holiness, and
honours and cherishes the highest in
all. All sins of self-indulgence there-
fore, in which a man sacrifices another
to himself, or his own higher nature
to the lower, are diametrically opposed
to love.

mopveia] This is a general term for
all unlawful intercourse, (1) adultery :
Hos. ii. 2, 4 (Lxx.); Matt. v. 32; xix. 9;
(2) unlawful marriage, 1 Cor. v. 1;
(3) fornication, the common sense as
here.

axa. m+. 7} wAeov.] One sin under
two aspects as affecting the man him-
self and others. For m\cove&ia, which
here evidently means sensual indul-
gence at the cost of others, see c. iv.
19; and cf. 1 Thess. iv. 6.

unde dvou.] Such sins are not to be
spoken of. This simple sense is better
than that no occasion should be given
for even a rumour of their existence
among Christians.

mpéne] Comp. 1 Tim. ii. 10; Tit.
ii. 1; Hebr. ii. 10 (with note), vii. 26.

4. kai aicyp.] that is, let it not be
named among you. Aloypdrns (Latt.
turpitudo) occurs here only in N.T.
It is probably not to be limited to
language (aicypodoyia Col. iii. 8).

lol ’ of
5rovTo yap iore ywwoKovTes OTE
, Sy F)
mAEoverTyS, & ETTW ELOWdO-

pop. } edtpan.] Latt. stultiloguium
aut scurrilitas, foolish talking, or—
if it is called by its fashionable name—
ready wit. For pwpodoyia see Plut.
Moral. p. 5048. For evrpamehia see
Arist. Eth. Nic. ii. 7, 13, Rhet. ii. 12,
16,

&@ ovk avx.] Latt. guae ad rem non
pertinet (-ent). See Lightfoot’s note
on Col. iii. 18.

GAG paddrov] a sharper opposition
than paddor de (v. 11). It occurs also
Matt. xxvii. 24; Mk. v. 26; 1 Tim. vi.
2; while paddov dé is found also in
e. iv. 28; Acts v. 14; 1 Cor. xiv. 1;
Gal. iv. 9.

evxaptoria] It is our duty to look
at the noble, the divine, aspect of
things and not at the ludicrous, as
recognising the manifold endowments
of humanity, and the signs of Gop’s
love in every good thing. In the
reverent mind not ‘the thought of
past years’ alone, but the great spec-
tacle of life and nature ‘doth breed
perpetual benediction.’ Compare 1
Thess. v. 18; Col. ii. 7; and 2. 20.
The words evyapioreiv, edxaptotia, are
characteristic of St Paul.

5,6. Such sins as have been enu-
merated exclude from the kingdom of
Gop and bring down the wrath of Gop
upon those who are guilty of them.

5. Tovto yap tore yw....] Latt. hoc
enim scitote (scire debetis) intelligen-
tes. For this ye know by what you
observe.... Actual experience confirms
the lessons of the teacher. The indi-
cative appears to be more suited to
the context than the imperative.

mas...ovxc...] Compare c. iv. 29 note.

For mAcovéxrns see c. iv. 19 note.

6 éorw...] Latt. guod est idolorum
servitus: which character is... In

V 6-8]

THE EPISTLE TO THE EPHESIANS. 77

, f) ry 2 on =
AaTpns, ovK exer KAnpovoplav év TH BacirEla TOU xpl-

oToU Kal Geou.

6M af V&A > , a /
nOELS UMaS aTTAaTAaTW KEvols NOYoIS,

a ~ \ af > \ n A €
dia Taita yap eoxera 1 dpyn Tov Oeod éxi Tovs vious

basa - ,
THs areas.

\ gz , ~ >
Tun ovv yiverbe cuvueToxor avTav ire

, , a oe ra 2 Ye sd e , N
yap WOTE GKOTOS, vuy OE ws ev KUpiw’ Ws TEKVA Qwros

subservience to selfish desires there is
a form of idolatry to which converts
from heathenism are exposed. Comp.
Phil. iii. 19 dv 6 Beds § Korda.

yet xAnpov.] Cf. Heb. vi. 12 (Add.
Note); ix. 15.

év th Bac. tov yptcrov Kai beov] The
phrase is without parallel. The king-
dom is spoken of as ‘the kingdom of
the Son of [Gon’s] love’ (Col. i. 3).
And again it is said ‘The kingdom of
the world is become the kingdom of
our Lord and of His Christ’ (Apoe. xi.
15). The names occur substantially
in a different order in 2 Thess. i. 12
KaTa THY xdpiv Tov Geov nudy Kal Kupiov
1. Xp.; 1 Tim. v. 21 évemov tov deod
kai Xp. °L; 1 Tim. vi. 13 évamiov rod
Oeot Tod Cwoyovovrros ra mavra kai Xp.
°L rov paprup. emi I. IL... ; 2 Tim. iv. 1
évatuov Tou Oeov Kai Xp. "1. rou péAdov-
Tos Kpivew (ovras Kal vexpovs. Compare
also Tit. ii. 13 rou peyadov Beov Kai cwrij-
pos nyav Xp. "I.; 2 Pet. i. 1 rod Oeot
nay kai cwrnpos “I. Xp. From these
passages it appears that Xpuorot and
Geov are to be treated as proper names.
But the combination under a common
article brings them into a connexion
incompatible with a simply human
view of the Lord’s Person (comp. Tit.
ii. 13; 2 Pet. i. 1).

6. pndeis v. a.] The dpas is em-
phatic. Let no one deceive you who
have learnt the truth.... The pndeis
probably refers to heathen friends who
thought lightly of the offences.

drardrw| deceive you by giving a
false appearance to the sins: 1 Tim.
ii. 14; James i. 26; é£araray 2 Thess.
ii. 3; 1 Cor. iii. 18 (v2); 2 Cor. xi. 3;
Rom. vii. 11; xvi. 18.

épxerar] even now.

7 épyy r. 8.) John iii. 36 ; Col. iii. 6 ;

Apoc. xix. 15. Compare Rom. iii. 5;
ix. 22. See also Rom. i. 18 (py? 6.) ;
1 Thess. ii. 16 (4 dpyy); Rom. v. 9;
xii. 19.

The phrase is not to be limited to
any particular manifestation of Gop’s
wrath. So He regards such offenders
generally.

emt 1. vi. t. a.) Conscience gave
the law and they disobeyed it. Comp.
ii. 2 note.

7—14. The lessons already enforced
are now gathered together under the
familiar contrast of darkness and
light. :
7. py ow yiv....] Do not therefore,
knowing Gop’s judgment, shew your-
selves partakers with them in such
conduct. The present (yiveoOe) indi-
cates the imminence of the danger:
. 17; John xx. 27; Rom. xii. 16;
1 Cor. vii. 23; x. 7; xiv. 20; 2 Cor. vi.
14.

cuvpétoya] Latt. participes (com-
participes), partakers with them in
their sins and in their punishment :
c. iii. 6. Contrast cvycowavos 1 Cor.
ix. 23; Rom. xi. 17; Phil. i. 7; Apoc.
1.9. See v. 11.

8. Wre...cxdros] Not simply év
oxoret. The thought is dominantly
not of individual character but of
social influence. No parallel to this
use is quoted.

gas év xvpie] Light in fellowship
with Him Who is the light of the
world (John viii. 12), which you are
called to be derivatively (Matt. v. 14).

réxva d.| Compare John xii. 36
viot p.; Lk. xvi. 8 of viot r. h.; 1 Thess.
vy. 5. Téxvoy indicates a community
of nature as vios marks privilege. See
1 John iii. 1 réxva Oeov (and note).

In a figurative sense réxvov is com-

78

THE EPISTLE TO THE EPHESIANS.

[V 9—11

TEpITATEITE, 96 yap KapTros TOU wos év racy dyabw-
ouvn Kal Stkavoovvy Kal aAvnOeia, *SoKiaCovTes. Tt éoTw
evaperrov TH Kupio* “Kal pi cuvKowwvetre Tois Epryots
Tois dkaprow Tov oKkoTOUs, uaAAov dé Kal édévyyeETE,

9 gwros NBAD,E,G5P, 17 al, vg syr-vg bo arm, Lucif Vict-Afr; mveduaros D*,KoL,

ete, syr-hel, Chrys Theod-Mops-lat

paratively rare and occurs only in the
plural: +. (copias) Lk. vii. 35; 7. dpyas
Eph. ii. 3; 7. pords Eph. v. 8; 7. vra-
xons I Pet. i. 14; 7. kardpas 2 Pet. ii. 14
(r. émayyedias Gal. iv. 28, Rom. ix. 8
is different).

Yics is widely used and is found
both in the singular and in the plural:
vi. rns Baowelas Matt. viii. 12; xiii. 38;
vi. yeévyns Matt. xxiii. 15; vi. eipyyns
Lk. x. 63; vi. (rod) orcs Lk. xvi. 8;
Joh. xii. 36; 1 Thess. v. 5; vi. row
aiavos rovrov Lk. xx. 34; vi. ris dva-
oragews Lk. xx. 363; vi. rns am@deias
Joh. xvii. 12; 2 Thess. ii. 3; vi. rav
mpopyntav kai ths StaOnkns Acts iii. 25;
vi. tis dmeeias Hph. ii. 2; v. 6; Col.
iii, 6; vi. juepas 1 Thess. v. 5. To
these may be added the interpreta-
tions of two names; vi. Bpovris Mk. iii.
17; vi. mapaxAnoews Acts iv. 36.

9. 6 yap x.) Light will reveal itself
in action (wepurareire) for the fruit of
light is.... There is a definite character
in life which follows naturally from
‘the light.’ For 6 xapmos r. @. comp.
Gal. v. 22; Rom. vi. 21f.; Phil. i. 11;
and John xv. 2 ff.

év wdoy...] The life in light is not
rigid and monotonous. It is shewn in
every form of goodness and righteous-
ness and truth, in all moral duties
reckoned under the familiar classifi-
cation, the good, the right, the true.
The first includes personal character,
the second social dealings, the third
ruling principles, marking generally
our obligation to self, our neighbours,
Gop.

For aya@wovrn see Lightfoot on Gal.
V. 22.

10, Soxtuatovres] Hach step in
action involves careful thought. We

cannot divest ourselves of the respon-
sibility of judgment. An important
part of the discipline of life lies in the
exercise of that power of discrimination
which Gop quickens and strengthens.
Comp. Rom. xii. 2. For dox:patew see
1 Thess. v. 21; Gal. vi. 4; Rom. ii. 18;
xii. 2; 1 John iv. 1.

evdpecrov] V. beneplacitum. Eva-
peoros is used both of things, Rom.
xii. 1,2; Phil. iv. 18; Col. iii. 20 ; Hebr.
xiii. 21; and of persons, 2 Cor. v. 9;
Rom. xiv. 18; Tit. ii. 9.

7@ kupio] The Lord Jesus. His
judgment is the judgment of Gop:
Rom. xii. 1; xiv. 18.

Il. py cuvKowweveire]. Latt. nolite
communicare. Phil.iv.14; Apoc. xviii.
4. In this word, as in ovyxowwvos
see v. 7 note, the idea of personal
fellowship prevails over that of parti-
cipation in something outward. Comp.
Hebr. ii. 14 (kexowovnxer, peréoyxev)
note.

tos épyots trois ax.] The form of
expression, as distinguished from rois
dx. épyous, gives emphasis to the epi-
thet: ‘the works, the fruitless works.’
Comp. c¢. vi. 13, 16; Col. i. 15, 21; iv.
14 &e.

dxdprow] The self-originated sinful
deeds of men have no ‘fruits,’ divinely
ordered issues of lasting good, though
terrible results follow them. Notice
Gal. v. 19 ff. contrasted with v. 22;
and compare Rom. ii. 7 (wiv aidnoy,
9 opy?) kai bupds.

paddov 6¢...] The Christian is not
only to have light; but as he is light, he
must spread it, and that in virtue of
its very nature. He must not only
avoid evil: he must expose it.

€déyxete] Shew it to be what it

V 12—14] THE EPISTLE TO THE EPHESIANS. 79

™ra yap Kpupy ywopeva un’ aitav aioypov éotw Kal
Aéyew: Bra 8é wavra eNeyxXoueva Uo TOU pwrods pave-
povrat, mav yap TO pavepoupevov das éoriv. 4510 ever
"Eyepe, 6 kabevowv,
Kal dvaota €K TeV VEKOWY,
kat émupavoe: cor 6 ypirros.
14 émigatoe. cor 6 xptorés codd Graec tantum non omnes; vg, Marcion (ap
Epiph) Naasseni (ap Hipp) Cl-Al Orig Hipp Chrys Theod-Mops-lat Hier ; émipavoes

tod xpicrod D, codd ap Chrys ap Theodrt et (ut videtur) ap Theod-Mops Vict-Af
Ambst; continget te Christus quidam ap Hier (? codd ap Theod-Mops) Ambst ed Rom

Aug ed Ben

truly is: Matt. xviii. 15; John iii. 20;
xvi. 8; 1 Cor. xiv. 24.

12. ra yap...] Their offences re-
quire only to be recognised as what
they are in order that they may be
condemned at once; while we natu-
rally shrink from discussing them.

un attav] %.e. the source of dis-
obedience v. 6. The verses 8—io are
substantially parenthetical, and 2. 11
takes up 2. 7.

13. And yet more follows: the evil
is not only condemned, it is destroyed.
All things, when they are convicted,
tried, tested, shewn to be what they
really are, by the light, are made
manifest; and that only can bear
the light and be made manifest, which
is akin to it. Darkness perishes in
its presence. For everything that is
made manifest is light (Latt. omne
enim quod manifestatur lumen est),
it is manifest only so far as it partakes
of the light. A man who receives the
light of Christ reflects it. He cannot
receive it except so far as he has
affinity with it, and he cannot receive
it without reflecting it. The light
is itself a purifying force. When it acts
it brings out all that is able to sustain
its presence. All else ‘is null, is
nought.’ d

Compare John iii. 20f. which serves
as a commentary on this passage.

The course of the argument is cer-
tainly obscure, but it is inconceivable

that after pavepodrat, which is unques-
tionably passive, the avepovpevov in
the next clause which obviously refers
to it should be ‘middle.’ Nor indeed
is there any force in the statement
‘for everything that makes manifest
is light.’ On the other hand if we
suppose that St Paul is filled with
the thought that darkness flies before
the light, the wav yap davepovpevoy
becomes intelligible: ‘All things being
tested by the light are made manifest.
And this is what we desire; the dark-
ness goes from them; for everything
that is made manifest is light.’ This
thought is illustrated by the quotation
which follows. So Primasius: Incipit
lumen esse cum credit et nobis jun-
gitur. There is a similar assumption
of an unexpressed consequence in
® 29.

14. 600 Aye...) Wherefore, be-
cause the light has this transforming
power, the poet saith.... Just as the
subject of Aéye: in iv. 8 is the author
of the familiar Psalm, so here the
subject is the author of the Hymn,
of which however no other trace has
been preserved. Comp. Is. Ix. 1.

éyeupe...dvacra] awake from sleep
...arise to action. ;

dvaora ext. v.] John v. 25 duny duny
A€yo viv Ore Epxerat dpa kai viv eoriv
Gre of vexpoi dxovoovow Tis Povis roo
viod rot Oeod Kal of dxovoavres (yoovor.
For rév v. comp. Col. i. 18 || Apoe. i. 18

80 THE EPISTLE TO THE EPHESIANS.

[V 15, 16

5B iA coe 2 “~ ~ - \ e

A€TETE OvV akpiBws TwS TEpLTAaTEITE, MN ws

acogot aAN ws cohol, %éFayopaCouevot Tov Kaloor,
yopatou p

(not Col. ii. 12): elsewhere (40 times)
ek vexpav.

emipavoes co] V. tlluminadbit (a-
lucescet) te (tibi), Christ shall shine
upon thee, and in His light thou too
shalt become light. For émid. see
Gen. xliv. 3. The V. L. implies the
reading émupavoes cot o xpiords OY
éemwpaioes tov xpicrov and gives
continget te Christus or continges
Christum.

In looking back over the sanctions
on which the different precepts (iv.
25—v. 14) are based, it will be seen
that they spring from the relation of
the believer to Christ. The loftiest
Christian doctrine becomes the motive
of the simplest duty. Truthfulness
rests on the position in which we
stand towards one another as members
of one body (iv. 25). Undisciplined
resentment opens a way to Christ’s
adversary (27). Honest labour en-
ables us to fulfil our corporate duty
(28). Evil speech grieves the Holy
Spirit, Who works through good
words (29, 30). All bitterness is alien
from Christ’s mind and work (31, 32).
Generally all sensual self-indulgence
is opposed to love (v. 1—6). The
light which Christ has given must
have its perfect work (7—14).

At the same time positive duties
are enjoined. ‘Thou shalt’ is added
to ‘Thou shalt not’: ‘put on’ com.
pletes ‘put off’: iv. 25 speak truth:
28 let him labour: 29 give grace to
them that hear: 32 be kind: v. 1 walk
in love: 4 giving of thanks: 8 walk as
children of light: 11 reprove works
of darkness.

Christian morality cannot be sepa-
rated from the Christian revelation.
In Christ man is seen in new relations.
His conduct cannot be rightly con-
sidered apart from these.

(2) Cardinal social relationships (v.
15—Vi. 9).

St Paul now passes on to the con-

sideration of social duties. As ‘light’
Christians must affect those among
whom they live. Both in their general
temper (v. 15—21) and in the relations
of the family (v. 22—vi. 9) they will
shew the power of their Faith.

vy. 15—21. The general temper of
Christians.

*S Look therefore carefully how ye
walk, not as unwise but as wise,
© buying up the opportunity, because
the days are evil. % For this reason
do not shew yourselves foolish, but
understand what the will of the Lord
is. © And be nat drunken with wine
wherein is riot, but be filled in spirit,
9 speaking one to another in psalms
and hymns and spiritual songs, sing-
ing and making melody with your
heart to the Lord; * giving thanks
always for all things in the name of
our Lord Jesus Christ, to our Gop
and Father ; ** subjecting yourselves
one to another in the fear of Christ.

15. Pdémere ovv...] Louk therefore
carefully how ye walk, because you
are called to a great service and are
enabled to fulfil it. Conduct is diffi-
cult; and it is for action not for
knowledge we were made.

dxpiBas]| Comp.e. 10. The Divine
light does not make man’s carefulness
less needful. For SAémere see 1 Cor.
iii. Io.

py os...) The negative is deter-
mined by the implied command.

16. é&ayop.1.«.] Latt. redimentes
tempus, buying up the opportunity,
making your own at-all cost the season
for action. For each one there is
but a limited time for service and that
under special conditions. Each one
therefore must make himself master
of his position and use all the helps
and occasions which it brings.

Elsewhere ¢fayopd¢ew (act.) is used
for to redeem Gal. iii. 13; iv. 5; and
some have supposed that it has that
sense here: redeeming the season from

V 17—19]

14 ,

OTL at Huepa rovnpai eiow.
af A \ / fol
adpoves, d\Aa ouviere Ti TO OéAnua Tov Kupiou

THE EPISTLE TO THE EPHESIANS. 81

Sia Touro py vyiverOe

Beal

‘ ' ” e \
MH MEOYCKECOE OINY, EV w éotlvy dowTia, d\da TAN-

ovaOe év mvevuatt, AadouvTEs EavTots” Wadpmois Kat
>

19 &

19 Wadruos] praem. év BP, 17 vg Vict-Af

the evil powers who are lords of the
world (c. vi. 12; 1 John v. 19). The
use of the middle in Col. iv. 5 is
parallel to the use in this passage ;
and there can be no doubt that in
these two places the word means
‘buying up for yourselves.’ *Ef£ayopa-
¢ew occurs in Plut. Crass. 2: i. 5435
and in Polyb. iii. 42, 2 in the sense of
‘buying up,’ and this sense of é« in
compounds is justified by abundant
examples (¢.g. éxSamavdw 2 Cor. xii. 15).
Comp. Dan. ii. 8 caipov vpets eEayopa-
cere: Polyc. Mart. 2, dia pods Spas thy
aidvov Kodacw e€ayopaCopevor.

Ort ai ny....] because the days are
evil, and the season for action is brief
and precarious and precious. The
connexion in Col. iv. 5 is different:
walk in wisdom toward them that
are without, buying up the oppor-
tunity. Wise conduct in some degree
disarms opposition and makes it easier
to obtain our end.

17. Ota rovro...] For this reason,
because the danger is great and the
need of walking carefully is urgent,...
do not fall to a lower level, but....

For 1) yiveoOe see v. 7 note. Such
degeneracy is noticed Hebr. v. 11
vobpol yeydvare tais dkoais ; vi. 12 iva
pe} vadpot yéevgade.

“adpav, as distinguished from doo-
bos, expresses a want of practical
judgment: 1 Cor. xv. 36; 1 Pet. ii. 15.
Compare i. 8 note.

cuviere ti 7d 0. T. &.] understand
by careful consideration of the cir-
cumstances in each case what the
will of the Lord is, which it is your
purpose to recognise and to fulfil.
Generally we read rd OéA. rov Oeod

W. EPH.

c. vi. 6; 1 Thess. iv. 3; Hebr. x. 36;
1 Pet. ii 15, &. But rd O€. rod
kupiov is found Acts xxi. 14.

18. kat 7) weO.] The transition to
a particular precept is abrupt. But
the precept affects the whole temper
of the Christian like the teaching of
wv. 15—17. It expresses in the most
striking form the necessity of guard-
ing carefully the completeness of
self-control in the times of highest
exaltation. Men naturally seek for
times of keener life in which feeling,
thought, expression are quickened.
This is good, but do not, St Paul
says, look for your exhilaration from
unlawful sources. Be not drunken
with wine, in which indulgence is
not healthy excitement but riot, but
be filled in spirit: seek a loftier
inspiration: let your highest faculty,
not your lowest, be richly supplied
with that which you crave, so that
its especial powers are called into
play. It is assumed that the Spirit
of Gop can alone satisfy the spirit of
man.

dowria] Latt. lucuria (lascivia).
The word occurs Tit. i. 6; 1 Pet. iv. 4.
Compare Arist. Eth. WV. iv. 1, 4f.

mAnpovo be] be filled, that is, let your
utmost capacities be rightly satisfied :
find the completest fulfilment of your
nature. For this absolute sense of
mAnpovoOu compare ¢. iii. 19 (i. 23);
Phil. iv. 18; Col. ii. 10.

év mvetpare is opposed to éy capki.

19—21. The intenser quickening of
the higher life shews itself in many
ways, in the joy of intercourse, in
personal feeling, in thanksgiving to
Gop, in mutual consideration.

6

82

THE EPISTLE TO THE EPHESIANS.

[V 20, 21

/ a a ” ,
duvors Kal wdais mvevmaTiKais, ddovTes Kal v-aAXovTeEs

~~ ¥ € a lod , 20 ? a 4
™ Kapola UuwY Tw KUplwW, *EvYapLaTOUVTES TraYTOTE
\ / / lol / - ond ~
UTep TavTwY év dvouaTt TOU Kuplov Huwy Inood Xpiorov
ian ia \ y arie , ’ , ’ /
TH ew kal TaTpl, “UToTaccopevot aX\AnAots EV poo

19. Men whose spirit is kindled by
noble emotion express themselves in
the highest forms of speech, and their
hearts are in harmony with their
words.

Aadovrres éavrois] Vulg. loguentes
vobismet ipsis. The Christian congre-
gation as Christian joins in the various
forms of praise; and the same strains
which set forth aspects of Gop’s glory
elevate the feelings of those who join
in them.

In the earliest picture of a Christian
service which has been preserved (Plin.
epist. x. 97) Christians in the reign of
Trajan (A.D. 98—117) are described as
‘soliti stata die ante lucem convenire
carmenque Christo, quasi Deo, dicere
secum invicem.’

This ‘divine music,’ however, is not
to be confined to religious assemblies
alone.

wp. kai v. kai g. wv.] Jerome after
Origen says : Quid intersit inter psal-
mum et hymnum et canticum in
Psalterio plenissime discimus. Nunc
autem breviter hymnos esse dicen-
dum, qui fortitudinem et majestatem
praedicant Dei et ejusdem vel bene-
ficia vel facta mirantur.... Psalmi
autem proprie ad ethicum locum
pertinent, ut per organum corporis
quid faciendum sit et quid vitandum
noverimus. Qui vero de superioribus
disputat et concentum mundi omni-
umque creaturarum ordinem atque
concordiam subtilis disputator edux-
erit, iste spirituale canticum canit.

The Codex Alex. A includes a
rudimentary collection of Psalms,
Canticles and Hymns.

Gd. kal Wadd. rp «.] The outward
music was to be accompanied by the
inward music of the heart.

20. evxaptorobvres...] The chief ele-

ment in all is thanksgiving to Gop : see
v. 4. This springs out of the sense of
our relation to ‘our Lord Jesus Christ.’

év ovop....] 2 Thess. iii. 6; 1 Cor.
v.43 vi. 11; Col. iii. 17.

76 8. kai m.] So James i. 27; 6 8. kal
m. nuov 1 Thess. i. 3; Gal. i. 4; Phil.
iv. 29; comp. ¢. iv. 6 6. kai m. mavray ;
6 Oess marnp Col. iii. 17; [o] 6. 6
matyp 2 Thess. ii. 16. Comp. 6 xuptos
kat matnp James iii. 9.

21. Hach man feels his own place
in the unity of the one body in Christ.
In mutual subjection all realise the
joy of fellowship. Such harmonious
subjection of one to another is the
social expression of the personal feel-
ing of thankfulness.

ev poBe Xp.] 2 Cor. v. 11 roy PoBov
Tov kupiov; Acts ix. 31.

The special family relationships
(v. 22—vi. 9).

After describing the general temper
of Christians, St Paul goes on to illus-
trate their mutual subjection by their
fulfilment of the special family rela-
tions, (1) wives and husbands (22—33),
(2) children and parents (vi. 1—4), (3)
servants and masters (5—9). In each
case he considers the weaker first ;
and the fulfilment of duty by the
weaker is met by the answering duty
of the stronger: subjection by love ;
obedience by tender education ; obe-
dient and sincere service by corre-
sponding service.

It is to be observed that he limits
his instructions to the members of
families. He says nothing of civic
relations. The home, in its fullest
sense, is a creation of the Gospel, the
immediate application of the Incarna-
tion to common life.

In each case the obligation is based

V 22, 23]

Xpirrov.

THE EPISTLE TO THE EPHESIANS.

83

e ~ a “~
*Ai yuvaikes, Tois iio dvdpacw" ws TH

, [v4 > - ? con
kupiw, Bore avno éoTw Kepady | TiS yuvatkos ws Kal Oo
22 broraccérOwoay
22 +0roraccésOwoavy NAP, 17 vg me Cl-Al 308 Or; om. B codd ap Hier Cl-Al 592

dwordccecbe KL, syrr item (ante 7. 15. dvdp.) Gy,

‘Hoc quod in Latinis exem-

plaribus additum est, subditae sint, in Graecis codicibus non habetur; siquidem ad
superiora refertur et subauditur Subjecti invicem in timore Christi, ut dao xowod

resonet subjectae et mulieres viris suis sicut Domino,
Hier. ad loc. .

intelligitur quam in Latino.’

Sed hoc magis in Graeco

23 dvip kepady éorw

23 dvihp] praem 6 47 Cl-Al rec,

on the connexion of the believer with
Christ (v. 22 ds r@ xvpio. vi. 1 év
Kupim. Vi. 5 os TO xpicT@). We are
to see Christ in those to whom we owe
subjection and reverence. Our duty
does not depend on their personal
character.

It may be added that there is more
instruction on the duties of home in
the Epistles to the Ephesians and the
Colossians than in all the rest of the
New Testament.

Wives and husbands (22—33).

The Apostle deals first with the
relation which is the foundation of
ordered human life. He points out
that the wife is to the husband as the
Church to Christ. In this we find
the type of the wife’s subjection (22—
24), and of the husband’s love (25—30).
Marriage issues in a vital unity which
points to the ideal consummation of
humanity (31, 32).

2 Wives, be in subjection to your
own husbands, as unto the Lord.
23 For a husband is head of the wife,
as Christ also is head of the Church,
being Himself Saviour of the body.
24But as the Church is subject to
Christ, so let the wives be to their
husbands in everything. *> Husbands,
love your wives even as Christ also
loved the Church and gave Himself
up for it; *that He might sanctify
it, having cleansed it by the bath of
water accompanied by a confession
of faith (a word), “that He might

Text BNAD,G,K,L,P, 17 37

present the Church to Himself a
glorious Church, not having spot or
wrinkle or any such thing ; but that
it should be holy and without blemish.
28 Bven so ought husbands also to love
their own wives as being their own
bodies. He that loveth his own wife
loveth himself; for no one ever
hated his own flesh ; but nourisheth
and cherisheth it, even as Christ the
Church, * because we are members of
His body. For this cause shall a
man leave his father and mother,
and shall cleave to his wife, and the
twain shall become one flesh. * This
revelation (mystery) is great; but I
speak looking to Christ and to the
Church. * However, do ye also
severally each so love his own wife
as himself ; and let the wife see that
she fear her husband.

22. ai yuvaixes...] We must supply
Umoracoecbe from the previous verse.

iiors dvdp.] etiamsi alibi viderentur
meliora habere consilia (Beng.). Comp.
1 Cor. vii. 2 ; xiv. 35; Tit. ii. 5; 1 Pet.
iii. 1.

és r6 xupio] All natural authority
comes from Him.

23. The relation of husband to wife,
like that of Christ to the Church, points
to a unity included in the idea of
creation (ov. 31 f.).

dvifp...cep. 7. y-] a husband is head
of the wife. Compare 1 Cor. xi. 3,
where the relations are differently
expressed.

The marriage relation of ‘the Lord’

6—2

84 THE EPISTLE TO THE EPHESIANS. [V 24—27

\ \ > 3 , > \ ‘ - ,

XpiaTos Kearny THs EKKANT Las, aVTOS TWTHP TOV TwUA-
> \ € € / i bai

Tos. “ada ws 4 éExkAnoia VroTacToETal TW XpPLTTH,

*5OL

/ cal ~ A
avopes, dyarate Tas yuvaikas, kabws Kal 6 ypioTos

i, \ ~ ~ / ,
oUTws Kal ai yuvaikes Tois dvopaow év TavTi.

‘ 2 € ‘ rd € \
nyarnoey THv éxkAnoiay Kal éavTov TrapédwKey V7rEp
> fal 26/ 2 \ x lod - n
auras, “iva avTny aylaon ka0apioas Tw NovTpW TAU
ef cr (14 , \ € a
Udatos év pnuatt, iva TapacTnon QUTOS EAUTM évoogov

23 avrds}] praem cal N°D,K,L,P, 17 37 47 syrr. Text BXD,G, vg ba Cl-Al Or
27 avrés] BRADG,L,P, 17 47 vg syr-hel Or (ter); adrqv DeK, 37° (Eaurny 37) syr-vg

to Israel runs through the O.T. The
application of this relation to Christ
and the Church—the spiritual Israel
—implies His Divinity.

The Church offers to Christ the
devotion of subjection, as the wife to
the husband. Christ offers to the
Church the devotion of love, as the
husband to the wife. Both are equal
in self-surrender.

avros a. tov o.] being Himself not
only head but saviour of the body.
This cannot be said of the husband
except in a far inferior sense.

24. adda os...) But, though the
parallel is not complete, and the
husband does not hold towards the
wife the unapproachable preeminence
whith Christ holds towards the Church
as its Saviour, still as the Church is
subject to Christ, so let....

év wavri] The connexion is supposed
to fulfil the ideal.

25. As the duty of the wife is
subjection, so the duty of the husband
is love, answering to the love of Christ
crowned by His sacrifice of Himself.

Hyannoey thy éxkd.] Comp. Acts
xx. 28. So Christ spoke to the repre-
sentatives of the Church on the eve of
the Passion : John xiii. 34 ; xv. 9, 12.
Christ loved the Church not because
it was perfectly lovable, but in order
to make it such.

For €. rapédaxer see v. 2; Gal. ii. 20,
The word is used of the Father in
relation to the Son: Rom. viii. 32 viep
nuav mavrav mapédwkey avrov.

26—7. The purpose of the self-
sacrifice of Christ for the Church is
described as threefold, (1) to hallow
it (ja ayidon), (2) to present it to
Himself a glorious Church (iva mapa-
ornon...évdo£ov), (3) that it may con-
tinue to be holy and without blemish
(iva 7 ay. xai dp.). Under the imagery
which is chosen, the bride is first
prepared for her Husband (Apoc. xxi.
2, 9): she is then presented to Him :
and afterwards in fellowship with Him
she fulfils her work.

26. iva...dy. xaOap....] The initia-
tory sacrament of Baptism is the hal-)
lowing of the bride. In this she is,
as by a bridal bath, at once cleansed
and hallowed. The actions are coin-
cident (ayidon kadapioas comp. i. 8, 9).

T@ A. rou U6.) by the bath of water.
Comp. Tit. iii, 5 8a Aourpod maduwye-
veoias, and 1 Cor. vi. 11 dAAd dmedov-
caobe, GAXa nyidcOnte, dAdXA edikaid-
Onte év t@ Gvopate Tod Kupiov jpaov
"Incot Xpiorov cal ev TO mvevpare Tod
Gcod rpav. For rod déaros see Acts
X. 47.

év pypatc] accompanied by a con-
fession of the Christian Faith. For
pyjya compare Rom. x. 9 éav opodo-
ynons TO pipa ev TH oTdpati cov dre
kuptos "Incous.... There can be little
doubt that this simple creed kvpios
‘Incots (comp. 1 Cor. xii. 3) was the
Baptismal Confession. This Confes-
sion is involved in the baptismal for-
mula eis Td dvopa Tov marpos Kat Tob
viod xal rod dyiov mvevparos (Matt.

V 28, 29]

THE EPISTLE TO THE EPHESIANS. 85

’ 2 , \ oo» a

THY ExkAnolav, py Exovoav oridov 7 puTioOa 4 TL TWY
, ? J > 2 ©

TOLOUTWY, ANN iva 7H ayia Kal Auwuos. “*oiTws dpel-

:
Aovow [kal] of dvdpes ayarayv Tas éavTwv yuvaiKas os
Ta éavTéy cwMaTa’ 6 dyaréy Thy éavTO yuvaika
€avTov dyad, Movdels yap mote Thy éavTOU capKa
éuionoev, a\Aa éxtpépe kai Padre airyy, kabes Kal d

xxviii. 19). The use of the formula
implies the acceptance of it. Both
T@ A. and év pjyare are connected with
ka@apicas, the different relations of
the effect to the material act and
the spiritual accompaniment being in-
dicated by the change from the instru-
mental dative to the preposition.
The omission of the article is intelli-
gible on the ground that St Paul
wishes to insist on the fact of a per-
sonal response in the administration
of the sacrament and not on the con-
tents of it. For éy compare c. vi. 2
ev émayyeXia.

The two phrases r@ Aourp@ (or bd
Aourpod) and év pypare mark what was
afterwards known technically as the
‘matter’ and ‘form’ of the sacra-
ment.

Compare Aug. in Joh. Ixxx. 3 (on
John xv. 3): Quare non ait, Mundi estis
propter Baptismum quo loti estis, sed
ait Propter verbum quod locutus
sum vobis, nisi quia et in aqua verbum
mundat? Detrahe verbum et quid est
aqua nisi aqua? Accedit verbum ad
elementum et fit sacramentum, etiam
ipsum tanquam visibile verbum....
Unde ista tanta virtus aquae ut corpus
tangat et cor abluat, nisi faciente
verbo, non quia dicitur sed quia
creditur? Nam et in ipso verbo aliud est
sonus transiens, aliud virtus manens.

27. tva mapac. avros é....] In this
case it is the work of the Bridegroom
to prepare and to present (ards avrg)
the bride. Hier fitness and her beauty
are alike due to His sacrifice of Him-
self.

mapaor....¢vd. THv exkX....] present the
Church—the one Church—to Himself

in glorious majesty, without one trace
of defilement or one mark of age.
mapaotyaon] So 2 Cor. xi. 2 mapbévoy
dyyny wapaorioa tH xptor@. Comp.
Rom. vi. 13; xii. 1; Col. i. 22, 28.

aN iva 9] and not only without
spot or wrinkle for the marriage; but
that it should be abidingly holy and
blameless. For ayia xai apwpos see ¢.
i. 4 note.

28—30. The love of Christ for the
Church is the pattern and measure
of the husband’s love for his wife.
He loved the Church not because it
was holy, but in order to make it
holy by union with Himself. The hus-
band’s love must bear the same test,
and overcome all failings in the wife.
She is part of him, as Christians are
of Christ, and claims the same tender
affection which Christ bestows on the
Church.

28. otrws...] Even so ought hus-
bands also.... For ddeidovew see
Hebr. ii. 17 note.

Tas éaut. yuv.] answering to Trois
i8iows avdpaow in v. 22. Notice the
repetition: ras éavray y., Ta éavTav
o., THY EavToOU y., THY éavTot a.

és Ta €. cap.] as being their own
bodies, not ‘as they love their own
bodies. As the Church is Christ’s
body, so in a true sense the wife is
the husband’s body. Through her
he extends his life.

29. ovdeis yap...) The conclusion
which follows from the last verse is
assumed but not expressed : The hus-
band therefore must love his wife, for
no one ever...

rh éavrov o.] The words quoted in
v. 31 are already in the Apostle’s mind.

86 THE EPISTLE TO THE EPHESIANS.

[V 30—33

\ \ € ~
xXpioTos THy éxkAnoiav, STL uéAN éopev TOU TwMATOS

avTou.

TATEPA KAl

FEnTL TOYTOY KATAAEIVE! &NOpwroc [TON]
[THN] MHTEpa

Kal TPpOCKOAAHOHCETAI

'Tpdc THN FYNAIKA’ aYTO¥F, Kal ECONTAI OF AYO eic
' ' \ lA a
capka Mian. **7O puaTnpLoy TOTO péya éEoTiV, éyw OE

, A
Aeyw ets Xpiotov at [eis] Thy éxxAnoiav.

B3arAnv Kal

30 Tol odparos abrod]+ ex ris capkds abrod Kal éx Trav doréwy abrob N°D,E,G;L,P,

al vg syrr Iren-gr lat Chrys Theod-Mops Victor Ambst al.

Text BNA 17 67 me aeth

Meth Euthal cod: item (ut videtur) Or. Cant, (lat. Ruf.)

31 TH yuvant

31 Kal mpooxoAdnOycerat mpds Thy yuvaixa adrod] om ? Marcion Tert (ut vid) Cyp

Hier.

éxr. xai 6] The words answer to
the elementary needs of food and
raiment. “Exrpepew occurs again in
¢. vi. 4; and OdAwew in 1 Thess. ii. 7.

6 xptoros] as in vv. 23, 25, 32.

30. dre péAn eopev...] The change
of form is most significant. St Paul
does not say simply, following the
language of the preceding sentence,
‘because the Church is His body,’
but he appeals to the personal ex-
perience of Christians, ‘because we
are members of His body and know
the power of His love.’

The words that follow in the com-
mon text are an unintelligent gloss,
in which an unsuccessful endeavour

is made to give greater distinctness |

to the Apostle’s statement.
p. 91, Addit. Note.]

31. dvrirovrov...] For this cause,
in consideration of this unique con-
nexion of the husband and the wife,
aman shall leave.... The words are
to be understood literally as in Gen.
ii. 24. At the same time the union
of husband and wife points to that of
Christ and the Church and suggests
what Christ gave up for the accom-
plishment of His work.

€oovrat...eis a. p.] Latt. erunt duo
in carne una.

32. rd puaotnpiov rovro...] This
revelation of the unity of man and
woman in one complex life is of great

[v. inf.

Text BNAD,G,K,L.P, cu™ vy™ Or. Cels,

v. App.

moment. It opens before us a vision
of a higher form of existence, and
enables us to feel how parts which
at present are widely separated may
be combined into some nobler whole
without ceasing to be what they are.
But I speak looking to Christ and
to the Church. In this final union
we can see that humanity reaches its
consummation.

After writing the words 76 pvotnpioy
Toro peya éoriv, St Paul seems to
pause for a while and contemplate
the manifold applications of the primi-
tive ordinance (comp. 1 John iii. 1);
and then he marks the greatest of all.

éyo 6é...] Other thoughts may oc-
cur to reverent students of the Divine
word, but J—as indeed I have already
shewn—speak looking to....

Aéyo eis...) Latt. in Christo (-um)
et in ecclesia (-am).

The exact form of expression eis
Xpicrév kai eis ry éexxAnoiay [if not-
withstanding B and the early patristic
evidence for omission of the eis we
accept the reading which retains it]
is significant. St Paul, speaking of
‘Christ and the Church,’ has regard
not to their connexion only, he thinks
also of each in its distinctness.

Xptorov] It will be observed that
here, as in v. 21, St Paul uses the per-
sonal Name, not rév ypioror.

It will be noticed that in this last

VI 1, 2]

THE EPISTLE TO THE EPHESIANS.

87

¢ oe e 4 4 \ - ~

Uueis ot Ka Eva Exactos THy éavTOU yuvaika oVTwS
2 , e , e \ View ~ \ ?
ayaratw ws éavtov, 7 O€ yurn iva poByTat Tov avopa.

VI.

, © , a a fod
"Td Téxva, VraxoveTe Tois yovedow vpov [év

, a , 2 , ' 4 1
KUPL@|, TOUTO a €OTly Oikatov: 3TiIMA TON TATEPA
t P

1 év xupiy] om BDG, non hab Cl-Al 308 Tert (vel Marc?) adv Mare Cypr. Ins.

NADcK,L,P, vg syrr me Or

image of marriage the relation of
Christ to the Church is presented
somewhat differently from the view
given in c. i. 22 f. and c.iv.15f. In
the image of the body of which Christ
is the head the Church has, so to
speak, no completeness as a Church ;
but as the bride of Christ the Church
has her own perfect beauty. Yet this
is not apart from Christ: the Church
is still in a true sense His body, and
believers are members of it. The
complex thought is summed up in
earlier words of St Paul: Gal. iii. 28
eis éeoré év Xpior@ “Inood. There is
the personality of the body (eis) and
it is realised in fellowship with Christ.
Here, as it appears, we attain to the
final conception which we can reach
of life in the unseen order: ro pva-
THplov TOvTO péya eaTiv.

Compare ‘The Gospel of Creation,’
Epistles of St John, p. 309.

It is scarcely necessary to remark
that this passage does not in any way
support the opinion that marriage is
a sacrament, a conclusion which has
been drawn from the rendering in the
Vulgate Hoc sacramentum magnum
est. Mvoryprov is commonly rendered
by sacramentum in that version.

33. mAjy kat dpeis...] However,
not to pursue this overwhelming sub-
' ject, do ye also severally each in his
humble position, as Christ in His
majesty, love his own wife as himself.
For wAjv see 1 Cor. xi. 11 (Any ovre
ert xepis dvdpds odre dynp xapis yuvat-
kos éy xupio) ; Phil. iii. 16; iv. 14.

ds éaurdv}] as himself, not as his
body or as his own flesh : the personal
feeling is supreme (o. 28).

7 0& y. iva hoB.] and let the wife see
that she fear....
In such fear there is nothing servile.

Children and parents (vi. 1—4).

vi. * Children, obey your parents
in the Lord; for this is just. ? Hon-
our thy father and mother—seeing
it is the first commandment with
promise— that it may be well with
thee and so thou shalt live long
upon the land. + And, ye fathers,
provoke not your children to wrath;
but nurture them in discipline and
admonition of the Lord.

1—4. The exposition of the re-
lation of the wife to the husband is
followed naturally by an exposition
of the relation of children to parents.
Obedience (1—3) is met by loving
education (4).

{. rar. Umax. vr. y.] Obedience is
substituted for subjection (v. 22 f.)
here and in v. 5, parallel with Col. iii.
20, 22. For wmaxovew, vaaxoy, com-
pare Rom. vi. 16 f.; Hebr. v. 8 f.

év xupia] The child can recognise
his spiritual relation to Christ in
the earliest years, before doctrine is
grasped intellectually. There is from
the first a Divine element in all the
parts of human life, and St Paul
assumes the ideal as the standard.
(Origen, Cat. Cr. Eph. 208 observes
du@iBorsv €ore TO pytov’ rot yap Tois
év Kupi@ yovevow xpi) vmaxovew Ta
téxva? ev xupio det vrakovew Ta Téxva
Tois yovedow. |

dixaiov] The obligation lies in the
nature of the relation. Compare
Acts iv. 19; Phil. i. 7; 2 Thess. i. 6;
2 Pet. i. 13.

88 THE EPISTLE TO THE EPHESIANS.

(VI 3,4

\ \ t ef 2 \ > ‘oe 4 2
cOY Kal THN MHTEpa, TIS EoTLY EvTOAN 'TPWTH EV

/ o t ‘ 2” a
errayyeNia, Sina’ ey COl TENHTAI KAI ECH MAKPOXPO-

Nioc émi TAC fac.

+Kai oi marépes, pr) mapopyiCere

‘ / e ~ \ / > ' \
Ta TEKva Uuwv, dAAa éxTpEpeTE aVTA Ev TAIdcid Kal

2,3 mparn, év érayyenia Wa

2. tipa] Obedience must be found-
ed on honour and find expression,
not only in act but in feeling. The
general command (vmakovere) is sup-
plemented by the personal command
(riwa) from the Decalogue (Ex. xx. 12).
[Cf. Deut. v. 16 rive r. warépa gov x. 7.
Entépa gov, dv Tpdmov évereihaTa coe
Kuptos 6 Oeds cou, iva x.r.A.] The com-
mandment (évrod}) is quoted [but
without the promissory clause] in the
Gospels: Matt. xv. 4; xix. 19 and
parallels (Mk. vii. 10; Lk. xviii. 20).

For riydv see 1 Tim. v. 3; 1 Pet. ii.
‘17 (wavras Tipnoare, 7. Baca Tiare).

yris] ¢. iii, 13; seeing it is and
therefore claims regard. The inter-
pretation of évrody mpary év emayyedia
is extremely uncertain. The words
may mean ‘seeing it is a command-
ment of primary importance accom-
panied also by a promise’ (comp. Matt.
xxii. 38 adry doriv 7 pey. kal mporn évr.,
cf. Mk. xii. 28); or, as Chrysostom ap-
pears to take it, ‘seeing it is a com-
mandment preeminent in the promise
which is attached to it’ (od ry rage
eimev avrny mperny GAAG TH emayyedig).
Others take it as ‘the first command-
ment in the Law to which a promise
is attached,’ or, since the words are
addressed to children, ‘the first, ear-
liest, commandment to be learnt...’
No explanation seems to be wholly
satisfactory. [The alternative punc-
tuation mpwrn, év érayyeXia iva (West-
cott and Hort marg.) leads to a
slightly modified form of the first of
the interpretations here recognised :
‘a primary commandment, carrying
with it the promise—the offer and
the benediction—that it may be well
with thee and that thou shalt live
long upon the land.’]

3. tva...yévnrat kal gon...) A simi-
lar combination of moods with wa in
the reversed order is found in Apoc.
xxii. 14, and éva occurs elsewhere with
the future: 1 Cor. ix. 18; Gal. ii. 4.
The difference between the moods is
preserved: that it may be well...and
80 thou shalt be....

émt rhs yas] upon the land. The
remainder of the quotation is assumed
to be known.

4. Kai oi marépes...] The duty of
parents is connected closely with the
duty of children (so v. 9). There is
no cai in c. v.25. ‘Fathers’ stand in
place of ‘parents’ (v. 1), because the
government and discipline of the
house rest with them.

By =mapopyi¢ere] Latt. nolite ad
tracundiam provocare. The verb
occurs Rom. x. 19 (a citation from
the Lxx. Deut. xxxii. 21). In ¢. iv. 26
we have mapopy:opes. In Col. iii. 21
the word used is épe@ifere. Even in
children there is a keen sense of
injustice and inconsiderateness.

extpehere] V. educate, V. L. nutrite
(enutrite): cf. c. v.29. The ék- is in-
tensive as in éxmepacev, exmAnpovy,
exredeiv &e.

év mad. Kat vovbeciat. x.] Latt. in
disciplina et correptione domini, in
discipline and admonition not self-
chosen or self-invented but answering
to the mind of the Lord, adminis-
tered through them. Bengel says truly
‘harum altera occurrit ruditati, altera
oblivioni et levitati.’ Tasdeia is dis-
cipline generally (2 Tim. iii. 16 mpos
mawdeiav thy év Stxatoovvn; Hebr. xii.
5 ff.); vovderia special admonition (1
Cor. x. 11 éeypadn dé mpos vovbeciar
npoy; Tit. iii, 10 werd piay Kal Sevrépav
vovdeciav).

VI 5—7]

Noyeecia Kypioy.

THE EPISTLE TO THE EPHESIANS.

89

€ ~ i ~ .
5 Qi dovAoL, Urakovere Tols KaTa

gapka kupiow peta poBov Kal Tpduou év drAdTHTL THS
Kkapdias Umav Ws TH ypLTTH, °un Kar’ opPOadrpodovAlar
ws avOowraperkor dd’ ws SovAOL Xpirrod mowobvTeEs TO
OérAnua Tov Oeov, ék Wuyis per’ evvoias SovrevorTes, ws

Servants (slaves) and masters (5—9).

5 Servants (slaves), be obedient to
them that according to the flesh are
your masters, with fear and trem-
bling, in singleness of heart as unto
Christ ; © not in the way of eye-
service, as men-pleasers; but as ser-
vants of Christ, doing the will of
Gop, 7 doing service from the heart
with good-will, as to the Lord and
not to men; * knowing that what-
soever good thing each one doeth,
this shall he receive again from the
Lord, whether he be bond or free.
9 And, ye masters, do the same things
in dealing with them, and forbear
threatening ; knowing that both their
Master and yours ts in heaven, and
there is no respect of persons with
Him.

5—9. The third typical relation in
the household was that of servants
(slaves) and masters. The servant
must remember that he renders his
service to Christ (5—7), and that he
will receive his reward from Him
(8). The master must remember that
in heaven the servant’s Master is his
own also (9).

The position of slaves (8obAoz) is
touched on in 1 Tim. vi. 1 f.; Tit. ii.
9 f.; and 1 Pet. ii, 18 (otxéra:).

In the Pastoral Epistles and 1 Peter
the master of the slave is deomorns.

5. rows x.o. x] Earthly relations
are not neutralised by heavenly (Rom.
xiii, 7). At the same time xara
odpxa suggests the limit of the au-
thority of earthly masters.

On this Primasius remarks: Non
yenit Christus mutare conditiones sed
mores.

pera . kal tp.] with fear lest any
duty should be left undone and

trembling: the feeling and the sign
of it. The phrase recurs in 2 Cor.
vii. 15; Phil. ii. 12; comp. 1 Cor. ii.
3; and is not uncommon in the Lxx.:
Gen. ix. 2; Is. xix. 16; Ps. ii. 11.

Such feelings have a right place in
the relations of men to men.

ev awa. 7. x. v.] tn singleness of
heart, without hypocrisy or one secon-
dary or selfish thought. For am\drns
see Col. iii. 22; 2 Cor.i.12. The obe-
dience is to be rendered as unto
Christ, ‘Who knoweth the hearts of
all men.’

as tO xp.] v. 7 Sovdevovtes ws TE
kupie. Comp. Col. iii. 24.

6. py Kar’ 6bO. as avOp.] Latt.
non ad oculum servientes....

car’ 6p6.] Col. iii. 22 év dpOadpo-
SovAias. The word is not quoted from
any earlier writer.

dvOperdpecxor] Col. iii. 22. The word
is found in Ps. lii. (liii) 6 (Lxx.);
Ps, Sol. iv. 8, 10, 21.

és SovAoe Xp.] Comp. 1 Cor. vii.
22; 1 Pet. ii. 16 ds SodAot Geod. The
phrase in a spiritual sense is the
chosen title of apostles: Rom. i. 1;
James i. 1; 2 Pet. i. 1; Jude 1;
Apoe. i. 1.

mot. To 6. 7. 6.) Mk. iii. 35; John
vii. 17; ix. 13; Hebr. x. 36; xiii. 21;
1 John ii. 17, Comp. Matt. vii. 21 ;
xii 50; xxi. 31; Lk. xii. 47; John
iv. 34. The absolute use of the
phrase in these passages suggests that
it is so used here, and that cx puyis
is to be joined with the words which
follow. True service bears two marks.
It is rendered under a sense of a
personal relation to Christ, and with
a recognition of the Divine law

written in the heart.

7, (ee wuyijs) per’ ev. Sovd.] The

90 THE EPISTLE TO THE EPHESIANS.

[VI 8, 9

La , \ 2 2 0 4 8 100 4 4 of
Tw KUpL®) Kal OUK ay pwr7rois, E€LOOTES OTL EKAOD TOS, EAV

/ / fol , \ , if
Tl Tomon adyalov, TovUTO KouloeTa: Tapa Kupiov, EiTE

SovAos Eire ENevOEpos.
Tpos avTous,
Kal UmaV oO
Anprpia ovK

9 Kal oi Kvptot, Ta avira roviTe
avevTes THV areEANY, EldoTEs OTL Kal AUTWY
Kuplos é€oTw év ovpavois, Kal
éoTw map’ aura.

TPOTwT o-

9 Kal adrdv cal duav] B (NS éavrdv) ADP, 17 37 vg Cl-Al; xal dpar kai adradv (N°
éaurév) L, m syr-hel Petr-Al Cypr; kal adrav iuav D¢,G,; cal judy adrav K, syr-vg rec

connexion of ex . with this verse is
supported by the parallel in Col. iii.
23; and the two phrases é« y. and
per edv. combine to characterise the
service completely, in relation to the
servant (é« wy.) and to the master
(uer’ evvoias, V. cum bona voluntate,
V.L. cum benign itate). For ex v. see
Col. iii. 23 5 éav Toure, ex uxns épyd-
(eae, os TG xupio kal ovx dvOpdzots ;
1 Mace. viii. 25, 27; Mk. xii. 30 (not 33).
Evvo.a occurs here only in N.T. Kindly
feeling must underlie loyal service.

es to xupig| The change of the
title here (6 xp. V. 23, 24, 25, 293
®. 53 Xp. Vv. 32; v. 6) is natural. Stress
is laid on the thought of sovereignty.

8. eiddres...] The Divine judgment
lies essentially in each deed of man.
The good which we do remains ours
still; and the evil (Col. iii. 25) also.
The doer in each case will receive
what he has done. Cf. 2 Cor. v. 10
iva kopiontat éxactos Ta dia Tov odpa-
Tos mpos & &mpakev, etre dyaboy eire
gavAov; Col. iii. 25; 2 Pet. ii. 12 f.
Comp. Job xxxiv. If dAAd daodidot
advOpdme xaba moet Exactos adtrav.
This thought gives final expression
to the truth of proportionate retribu-
tion: Matt. xvi. 27 cai rore drodécet
éxdoT@ kata ty mpagw avrov, Rom. ii.
6 bs drodace éxdorw Kata Ta epya
avrov (Ps. lxii. 12; Prov. xxiv. 12), I
Pet. i. 17 rov drpoowmroAnprreas Kpivovra
kara Td é€xdorou epyor, Apoc. xxii. 12
drodovvat éxdorm as TO Epyov éortiv
avrod (cf. Ps. xxviii. 4; Jer. xvii. 10).

kopicerat] receive again as his own.
See Hort on 1 Pet. i. 9.

9. Katoix....] And ye masters do
the same things—tulfil your obliga-
tions with the same sincerity—in
dealing with them: recognise their
equality with you as men in virtue of
their nature and in regard to one
sovereign Lord. Ta avra moeiy ex-
presses identity of spirit and not
identity of outward action.

moteire mpos av.] in regard to, in
dealing with them. The construction
appears to be unique in the N. T.
Comp. 1 Thess. iv. 10 moteire avro els
mavras Tovs ddeAgovs....

duevres t. d.] Latt. remittentes
minas (laxantes iracundiam): for-
bearing touse the habitual threatening.
This clause applies ra avra roveire.
Earthly law allows you to exercise
practically irresponsible power: to
enforce your will by fear of punish-
ment. For dmévres cf. Thue. iii. 10, 2.

eldéres] answering to «idores in v. 8.
An appeal is made to conscience to
witness to two truths: ‘there shall
never be one lost good’; no wrong
is condoned.

avrav kat v. o «.] their Lord and
yours... Comp. Rom. xvi. 13. rH
pyTepa avrov Kal épov.

mporwroAnpyia] Comp. Rom. ii. 11
ov yap éorw mpoowrohnpyia mapa i
be@ ; Col. iii. 25 6 yap adixdv kopicerae
& ndiknoev, Kal ovK éoTw mpoc@moAnp-
wia; James ii. 1 py ev mporwroAnp-
Yias €xere Thy miotw T. Kk. Mpov I.
X. r. ddfys. UpocwroAnpmreiy occurs
James ii. 9; mpoowmoAnpams Acts x.
34 (cf. Deut. x. 17); and dmpocwmo-
Anpmros I Pet. i. 17.

THE EPISTLE TO THE EPHESIANS, gl

Additional Notes on v. 14, v. 30, and v. 31.

Vv. 14 emupatoe: cou 6 yptoros] émiupavoets rou xpicrou Western (Gr.
Lat.); incl MSS mentioned by Theod.mops.lat by Chr and by Thdt (the
two latter probably not independently) Orig. Jos. lat. Ruf; Cant. lat. Ruf;
not G, Marcion (ap. Epiph) Naasseni (ap. Hipp) Clem Orig. loc.; Ps?
Hipp. Ant Amb Hier ‘Vig’. The supposed intermediate reading émupaioes
cot 6 xpiorés appears to be due to the transcribers of Chr, though Aug
once, at least as edited, and Ambst. cod have continget te Christus. The
two imperatives doubtless suggested that the following future would be in
the second person, the required c stood next after émupavoe:, easily read as
émpavoe, and then the rest would be altered accordingly.

V. 30 Tov ge@paros avrov|+éx THs capKds avrod Kai ex Tay doTéwy adToU
Western and Syrian (Gr. Lat. Syr. Arm.); incl. Iren. gr. lat. Text 8* AB 17
67** me aeth Meth (anon. [?Tit. bost] Zc. 88 Cramer) Euthal. cod: also
probably Orig. Cant. lat. Ruf, who quotes nothing after odpatos avrod.
From Gen. ii. 23.

V. 31 Kat mpookodAnOy cera mpos THY yuvaixa avrod] < (Marcion, see below)
Orig. loc. expressly (the scholium, though anonymous, is certainly his)
Tert (apparently, as well as Marcion) Cyp. Zp. 52. codd. opt Hier. loc
(doubtless from Orig). Text NABD.G;K2L,P, cue™™ vv™ Orig. Cels ;
(2. Mt. gr. lat) Meth Victorin pp*+*, A singular reading, which would
not be improbable if its attestation were not exclusively patristic: the
words might well be inserted from Gen. ii. 24. They are absent from the
quotation as it occurs in the true text of Me. x. 7; but were there inserted
so early and so widely that the only surviving authorities for omission are SB
It 48 go.

g2 THE EPISTLE TO THE EPHESIANS.

[VI 10, 11

A A a ~ ,
°° Tot Nourrou “évdvvapoiabe' év kupiw Kal év Ta KpaTet
in 4 \ , na ~~
Tis ixxvos avtov. “évdvcacbe THY TavoTAiav Tov Beot

10 duvapodabe

10 Tod Nowrod] (v. 7d Aorrov) + ddeApo. ANG, 37 47 Vg SyrT.
dvvapotcbe] B rz Or (?) Cat-Gr

‘Lue Cal

III. Tue CarisTIAN WARFARE (vi.
10—20).

The general survey of the condi-
tions of social life which St Paul
has now completed leads him to con-
sider the whole range of the Christian
conflict. This deals with the unseen
as well as with the seen. In order to
understand its character we must
take account of spiritual hosts of
wickedness by which we are assailed
and of the heavenly forces which are
within our reach. He first shews our
actual position (10—12); and then
describes in detail the Divine equip-
ment of the Christian soldier (13—17)
passing to the duties of intercession
(18—20).

1o—12. The Christian position.
Claim all the help which Gop offers
you. Your enemies are not men only
but the whole hierarchy of evil. We
must face the stern, tragic view of
life.

° In the future, be made powerful
in the Lord, and in the might of His
strength. * Put on the whole armour
of Gon, that ye may be able tv stand
against the wiles of the devil. ™ Be-
cause our wrestling is not against
blood and flesh, but against the prin-
cipalities, against the powers, against
the world-rulers of this darkness,
against the spiritual forces of wicked-
ness in the heavenly order.

10. tov Aowov] Latt. de cetero.
This phrase occurs again Gal. vi. 17,
in the future. We should expect 76
Aourdy (which is less well supported)
Jor the future (2 Thess. iii. 1; 1 Cor.
vii. 29; Phil. iv. 8; Hebr. x. 13).
Perhaps both here and in Galatians
the thought is turned to special crises
of trial.

Text BN 17 (D,)

évduvapovcbe...] Latt. confortamini
(confirmamini): be made powerful
for your work in the Lord and,
through fellowship with Him, in the
might of His strength. ’Evéuva-
povobe is certainly passive (Acts ix.
22; Rom. iv. 20; Hebr. xi. 34. Comp.
Col. i 11; Lk. i 80; ii go. The
active occurs Phil. iv. 13; 1 Tim.i. 12;
2 Tim. iv. 17), and has respect to the
work to be done. “Ioxvs expresses
strength positively : xparos might as
abundantly effective for the end con-
templated. To xp. THs tox. occurs
again ¢. i. 19 note. "Ev r@ xparec
answers to év xvpio: by fellowship
with Him we share in all that is His.

11. évSvcacGe Hv wav...) Armour
represents the aspect of Divine help
in reference to the Christian warfare.
The image occurs in each group of
St Paul’s Epistles: 1 Thess. v. 8; 2
Cor. vi. 7; x. 4; Rom. vi. 13; xiii. 12.
Comp. Wisd. v. 17 ff. Ayperae mavo-
mdiav tov CHAov avrov wrA.; Is. lix.
16 f.

riv wav. t. 6.) V. arma (omnia
arma), V.L. armaturam: the full,
complete, armour of God, that is,
which Gop supplies (v. 13; comp. Lk.
xi. 22). ‘H wavorAia was properly the
equipment of the heavy-armed soldier.

Polyb. vi. 23, 2 ff “Eore 8 9 ‘Po-
pair) mavoTAia mpa@rov pev Oupeds....
dpa d€ th Ovped payaipas...mpos dé
tovTois vooot dvo, kal mpookedadaia
xaX«q, Kal mpoxynpis...O1 wey obv mod-
Rot mpooAaBovres xaAkwpa omOapsatov
mavtn mavreas, 6 mpooriderrar ev mpo
Tay oTépvwr, kadrovort O€ KapdtopvAaka,
redelay €xovat THY KaOdmAtcw: of dé
dep tas pupias Tipdpevor Spaxpas avri
Tov xapdtomuAakos ov Trois GAdols dAv-
oWarovs mepiridevrar Oopakas.

VI 12]

THE EPISTLE TO THE EPHESIANS.

93

‘ \ , al a g rn
moos TO dvvacba Uuads oTHvat mpds Tas pebodlas Tob
, v4 DA a @
diaBorou: 871 otk éorw "ipl 4 wadn mpos aiua Kat

, > \ \ \ ,
Tapka, ada moos Tas dpxas, Tpds Tas éLovcias, mpos

12 duly

12 duiv] BDG, m syr-vg go aeth Luc-Cal

mpos To duv....] that ye may be—
with a view to your being—able to
stand... The conflict is regarded
from afar. Contrast v. 13 iva dumnOjre
which expresses the immediate object.

otjva mpos...] to stand—hold your
position—against, in face of. Comp.
John vi. 52; Hebr. xii. 4 odrw péxpis
aivaros dvrixatéatyte mpos Thy apap-
tay dvraywuCopevor,

tas ped. vr. 8.) Latt. adversus
insidias (machinationes, nequilias,
versutias): the wiles of the devil,
the supreme leader of the powers of
evil (c. iv. 27 note).

MeOodeia (c. iv. 14) is not found in
class. writers or in the Lxx. though
peOodevw occurs. As pedodeta describes
the general system, peOodeiac are the
many forms in which it is embodied.

Compare Polycarp, ad Phil. 7 (ed.
Lightfoot, p. 918) xal ds av py opodroyn
TO paptuptoy Tov aravpov, ek Tow dSiaBo-
Rov oriv’ Kai os av pebodevy Ta Adyta
tov Kupiov mpos tas idtas éemcOupias Kat
D€yet [2Adyy] pyre avaoracw eivar pyre
Kplow, OUTOS Mpwrorokos eoTt TOV ZaTava,
and Lightfoot’s note (ad loc.) on peAo-
devn ; for which he cites Polybius
XXXviii. 4, 10 mWoAAa mpds tadtyy thy
vmdGeow eumopevav Kai peOodSevopevos
and Philo Vit. Moys. iii. 27 dep
pedodevovory of AoyoOjpat Kai coguorai.
[The verb occurs in the Lxx. of 2 Sam.
xix. 27 pedaddevoev ev rH SovA@ Gov,
but not in the N.T. Commenting on
peOodeia here Chrysostom says pedo-
Setoai dort 76 aratnaa Kat dia cuvro-
pou éAciv. For péodos in this sense
ef. Plutarch, Moral. 1764 eOadpate
thy pébodov Tov avOparov (quoted by
Lightfoot 2. ¢.) and 2 Mace. xiii. 18
xarerreipace dia peOddav rovs Torous.]

12, dre ove éorw 4 m....] Latt.

quia non est nobis colluctatio (lucta,
pugna). Because our wrestling....
The order throws emphasis on jyiv.
All life is a struggle, but our struggle
is...

The metaphor (wadn here only in
N. T.) is changed in order to bring
out the personal individual conflict.
Comp. 2 Tim. ii. 4 f.

aiza kat o.] blood and flesh. This
unusual order is found also in Hebr.
ii. 14. Perhaps aiua is placed first as
representing the vital principle in
man.

adda mpos tas dpxds...] but against
the principalities... All is definite
and organised in the array of our
spiritual enemies. Each is to be
dealt with severally: mpos...mpos...
mpos...mpos. Compare John xvi. 8
mepi...mepi...repi. The three classes
distinguished all belong to ‘this dark-
ness.’

The forces with which we have to
contend are not ultimately human.
Our earthly adversaries are stirred by
powers of another order (John xiii. 2 ;
Acts v. 3). Comp. August. de verbo
Dom. 8 Vasa sunt, alius utitur:
organa sunt, alius tangit (Meyer).

tovs koopoxp.] Latt. mundi rec-
tores: the world-rulers. The title
stands in significant contrast with
mavroxparwp (2 Cor. vi. 18; Apoc. i. 8,
iv. 8, xi. 17, XV. 3, XVi 7, 14, xix. 6, 15,
xxi. 22). Compare John xii. 31 6 dp-
Xov Tov Kdopov TovTov ; Xiv. 30 6 Tod
koopov apxwv ; 2 Cor. iv. 4 6 Oeds rod
aidvos rovrov. The Tempter speaks of
his power over the world as ‘delivered
unto him’ (Lk. iv. 6 éuol mapadedora).
The word xocpoxparwp was translite-
rated and used by Rabbinical writers
for ‘ruler of world-wide power.’

94

THE EPISTLE TO THE EPHESIANS.

[VI 12

\ , - , , \ \
TOUS KOO MoKpaTopas TOU GOKOTOUS TOUTOU, Tpos Ta TVEV-

12 Tod oxérovs] +rof alévos N°D,K,L,P, Or semel (codd) Did Chrys Theod-Mops-
lat; om. BNAD,G, 17 67° 80 m vg syr-vg me Cl-Al (bis) Or (bis v. ter) Tert Cypr Vict

See also Iren. i. 1. 10 "Ex d€ ras
Avans Ta mvevpariKd THs movnpias bida-
oxovor (Sc. of Ovadevrivov padnrat) ye-
yovévary d0ev tov SidBorov rHv yéveow
€oynkeévat, Ov Kal Koopoxparopa Kadovot,
kal ra Bayudma, Kat rods dyyéAous, kat
waoav Thy mvevpatikiy Tis movnpias
vmooracw.

Test. xii, Patr. Sym. (epi Odvov)
§ 8. Kal tpas ody, réxva pov dyarnrd,
dyanyjoate éxaoros rov ddeApov avrod
év dya0y Kapdia Kai droornoate ag’
Upav ro mvedua Tou POdvov, dre dypiot
Touro Thy Wuxi Kal Pbeiper TO copa,
épyny kat moXeuov mapéxet TO StaBovAtov
(v. l. ré dtaBovdie) kai eis aiwara mapo-
Evver kal eis xoraow ayer rHv Sedvoray
kat ovk €@ THY ovverw dvOparas évep-
yeiv’ adda Kal rov Uarvov apaipet cat
kAdvoy mapéxet TH Wx Kal Tpdpov TO
Gdpart’ ore kalye ev vave tis CHAos
kakias avtov havrdtovea xareobies kal
ێy mvevpate movnpots Svarapdooes Thy
uyny avrod cali éxOpocicba rd odpa
moter kai €v rapayy Swurvitea Oat roy vow
kal ds mvetpa movnpov kai ioBddov éyav
otras paiverat rois avOpdrots.

[Harvey (on Irenaeus J. c.) quotes
also Didascalia Orientalis (ad eale.
Clem. Al. Hypotypos.) § 48. (Kai roset
ék THY UAiKav TO perv ex hums odoadeEs,
kriCeoy mvevparixa Tis movypias mpos &
i wahy piv]

Tov okérous Tovrov] Comp. ¢. v. II;
Lk. xxii. 53; 1 Cor. iv. 5; Rom. ii. 19;
xiii, 12; Col. i 13; 1 John i. 6; and
oxoria John i. 5; viii. 12; xii. 46;
1 John ii. 8 f.; 11.

The phrase 75 okdros rotro is
moulded on 6 aldy otros, 6 kdapos odros.

Tpos Ta Tv. 7. 7.ev T. em.] against the
spiritual forces of wickedness in the
heavenly order. This clause sums up
in an abstract form all the powers of
evil which work in the unseen order.
Man’s conflict, in man’s life, is partly
on earth and partly in ‘the heavenly
realm.’ He is met by spiritual enemies

in both. We are not to conceive of
this heavenly realm as properly local,
though we are constrained so to re-
present it. The term describes rather
a mode of existence than a place.
Comp. i. 3 note.

There appears to be no force in the
combination of éy r. ém. with ra mv. r.
mov. aS if the heavenly realm were
their dwelling-place (comp. c. ii. 6).

It will be noticed that ‘the world’
itself is not spoken of as our antagon-
ist, but the evil powers which have
usurped the rule over it. We must
‘overcome’ the world (1 John v. 5)
even as Christ ‘overcame’ it (John
xvi. 33) by suffering. Compare Ruskin,
Modern Painters, v. p. 385 (small
edition).

‘I do not know what my England
desires, or how long she will choose
to do as she is doing now; with her
right hand casting away the souls of
men and with her left the gifts of
God. In the prayers which she dic-
tates to her children, she tells them
to fight against the world, the flesh,
and the devil. Some day, perhaps, it
may also occur to her as desirable to
tell those children what she means by
this. What is the world which they
are to “fight with,” and how does it
differ from the world which they are
to “get on in”? The explanation
seems to me the more needful, because
I do not, in the book we profess to
live by, find anything very distinct
about fighting with the world. I find
something about fighting with the
rulers of its darkness, and something
also about overcoming it; but it does
not follow that this conquest is to be
by hostility, since evil may be overcome
with good. But I find it written very
distinctly that God loved the world,
and that Christ is the light of it,

When does ‘the world, the flesh,
and the devil’ first appear ?

VI 13, 14)

THE EPISTLE TO THE EPHESIANS.

95

MatTiKa THs jwovnptas €v Tots érovpaviow. 31a TovTO
avahaBete Thy mavorNlav Tov Oeov, tva SuvynOare dvTt-
ornva év TH nuepa TN Trovnpa Kal &7ravTa KaTepyacd-
Mevot oTHvaL. “oTHTE OUY TEPIZMCAMENO! THN BOCOYN
vuwy EN &N\HOEIA, Kal ENAYCAMENO! TON BWPaka TAC

The Christian armour (13—17).

3 For this reason take up the
whole armour of Gop, that ye may
be able to withstand in the evil day
and, having accomplished all, to
stand. + Stand therefore having
girded your loins with truth, and
having put on the breastplate of
righteousness, % and having shod
your feet in the preparedness of the
gospel of peace, * in all taking up
the shield of faith, in which ye shall
be able to quench all the darts of the
evil one that are set on fire. And
receive the helmet of saleation, and
the sword of the Spirit, which is the
word of Gon.

13. dca rodro] For this reason,
that our conflict is essentially spirit-
ual. There is a perceptible difference
in tone between d:a rotro and &0:
the former appears to point to a
specific, the latter to a general reason.
See also iii. 1 rovrov yapw.

dvadaBere T. 1.) v. 16 (Acts vii. 43),
opposed to xarafécOa. The armour
is laid at the feet of the warrior.

iva Svuv.] the conflict is imminent:
the adversaries are on the field (dvri-
orfvat). *Avriorivat is not used abso-
lutely elsewhere in the N. T.

év r. 9. t. w.] the day preeminently
evil in evil days (¢ v. 16): in the
most violent outbreak of the powers
of evil. Comp. Lk. iv. 13; John xiv.
20.

dmavra xarepy. ot.) V.in omnibus
perfecti stare: having accomplished
all, to stand, having accomplished all
that belongs to your duty and to your
position, still to hold your ground.
Karepyd¢eo Oa implies the accomplish-
ment of something grave and difficult :
Phil. ii. 12; Rom. vii. 15, 17, 20

(xarepyatecOa, mpdooery, roueiv). The
Christian has not only to repel assaults
but also to achieve great results. The
rendering ‘having overcome’ is un-
Pauline.

For orjva: see Apoc. vi. 17 kai ris
duvarat orabqvat; (Lk. xxi. 36).

14—16. orfte obv...] stand there-
Jore.... In this confidence take up
the position which you will be enabled
to maintain to the end, having duly
equipped yourselves (mepifoodpevor,
évdvcdpevor, vmodnodpevot, dvadaBov-
Tes).

mepi(wodpevot ... dvadaBovres] As
the first preparation for the conflict
the combatant braces up _ himself.
The valué of his arms must depend
on his own vigour. Truth, perfect
sincerity, perfect reality, is the stay of
the Christian character. Hypocrisy
or falsehood paralyses one who is
strong as a believer. Before all things
the Christian warrior is true. Such a
man applies truth to life. In his
dealings with others he aims at
intellectual and moral rectitude. He
puts on the breastplate of righteous-
ness, which guards the heart.

Yet further (v. 15) he secures his
foothold and power of vigorous ad-
vance, having shod his feet with the
preparedness of the gospel of peace.
And, as affecting all he has to do, he
takes up the shield of faith, to be a
protection against spiritual assaults.

14. mepi(woapevor] Comp. Lk. xii.
35, 37; xvii. 8; 1 Pet. i. 13 (dvatac.).

Isaiah (xi. 5 xal gorar Stxavoodvy
éCoopévos thy daiv avrov Kal ddnOeia
eiAnuévos Tas mAevpds) indicates the
close connexion between righteousness
and truth.

rov Oop. tis dix.] the breastplate of

96 THE EPISTLE TO THE EPHESIANS.

[VI 15—17

' 15 {. & 8 5 4 \ A > €
AIKAIOCYNHGC, Kal UTOONOaAMEVOL TOYC TOAAC EV ETOL-

7 na Fy ' im > . > ae
Macia ToY eYarreAloy TAC eipHNHe, ey qwacw dva-
/ \ A ro 2 e
AaBovtes Tov Oupeoy Tihs TinTEws, év w Svynoer Oe TAVTA
\ , a ee \ L ’ 17.)
ta QéAn Tov Tmovnpot [Ta] weTUpwueva TBéoa "Kal

righteousness, truth applied to our
relations with others (Acts x. 35),
illuminated, purified, strengthened by
the grace of Christ. Comp. Is. lix. 17
évedicato Sixatocvvyy as Odpaka;
Wisd. v. 19 évddcera: Odpaxa Stxato-
ovmv. In 1 Thess. v. 8 St Paul
speaks of ‘faith and love’ as the
Christian breastplate. The two state-
ments are completely harmonious. By
faith we are able to realise the Divine
will and the Divine power and by love
to embody faith in our dealings with
men: this is righteousness.

The gen. rijs Sixacoovyns describes
that which constitutes the breastplate,
just as in v. 17 (nv mepixed. Tov
gwrnpiov) salvation is the helmet.
Comp. ii. 14.76 peodrotyov rob Ppaypod;
iv. 3 €v rd cvvdéou Tis eipnuns ; Rom.
iv. I1 onpetov—repiropijs ; Col. iii. 24
thy dvramddoaty THs KAnpovopias.

15. vmodnodueve tr. 7...) having
shod your feet in.... Comp. Acts xii.
8 (écae kai irodyoat Ta cavdddud cov.

ev éroup. r. ev. T. €lp.| in the pre-
paredness of the gospel of peace.
In the midst of the conflict that
which brings alacrity at once and
firmness is the consciousness of a
message of peace for the world.
Warfare is the work of an enemy
whom our Lord has overcome.

‘Erotyacia occurs in the Lxx. in the
sense of ‘preparedness’ in Ps. x. 17
(ix. 38 LXX.) 7Hv érompaciay Tis Kapdias
avray: but more commonly in the
sense of ‘preparation,’ as Wisd. xiii.
12 els érayaciav rpopfs, or ‘pre-
pared foundation, as Ps. Ixxxix. 14
(Ixxxviii. 15) Suxatoovyn Kal Kpipa érot-
pacia tov Opovov cov; Hara ii. 68 rot
orca avrov émi Thy érorsaciay avrou
(cf. Dan. xi. 7, Theodot.).

Tov evayy. tis eip.] The phrase is

unique, but the thought is given in
Nahum i. 15 of wodes evayyeAtCouevov
kai drayyéAXovros eipyyny ;_ Is. lil. 7;
¢. ii, 17 kai eXOdy evnyyedioato eipnyny
Upiv Tots paxpay Kai elpyyyy Tois eyyus ;
Rom. x. 15. Compare Lk. ii. 14;
John xiv. 27; Acts x. 36.

Similar titles are found: Acts xx.
24 TO evayy. THs xdptros ToU Oevd. 2
Cor. iv. 4 1d evayy. ras Sons Tot
xpiorov. 1 Tim. i. 11 70 evayy. Tis
dens tod paxapiov Oeov. c. i. 13 TO
evayy. THs cwrnpias tuar.

Compare 6 debs rijs eipjuns 1 Thess.
v. 23 (2 Cor. xiii. 11); Rom. xv. 33;
xvi. 20; Phil. iv. 9; Hebr. xiii. 20;
2 Thess. iii. 16 6 kupuos ris elp.

16. év wacww dvad.] in all—as affect-
ing your whole action—having taken
up the shield of faith.... For dva-
AaBdvres see v. 13. The Oupeds (scu-
tum) was a large oblong shield capable
of being used as a protection for every
part. This is the quality of faith, and
specially in this the Christian is able
to quench all the darts of the evil one
that are set on fire (as they strike
harmlessly upon it).

ra B....7a memup.] Such mupdopor
dioroi (Thue. ii. 75), madleolt (Amm.
Marcell. 23, 4) were used in Greek
and Roman warfare: see also Ps. vii.
13 and Hupfeld. The image de-
scribes vividly the manifold and
deadly malignity of the attack of the
Evil One.

row movnpod] Latt. nequissimit
(maligni). This title is not found
elsewhere in St Paul. It is character-
istic of the first Epistle of St John
(ii 13 f.; tii 12; v.18 f). It occurs
also in Matt. v. 37; vi. 13; xiii. 19, 38
(not Lk. xi. 4); John xvii. 15.

17, When the Christian soldier
has taken his stand, well-girt with

VI 18]

THE EPISTLE TO THE EPHESIANS.

97

THN TEPIKEMAAAIAN TOT CMTHPIOY deEacbe, Kat THN

, 5 '
MAOYXOIPAN TOY TNEYMATOC,

a > cn a iy
& éoTw pima beof, Boia

, - \ , ;
TWAaTHS ToTEVXHS Kal Senoews, TpoTEvXopeEvot Ev TavTi

breastplate, shoes, shield, he yet needs
helmet and sword. So St Paul con-
tinues, changing the construction, kai
.. O€£aa6e.

THY mepix. TOU awr. deEacbe] receive
—accept from Gop—the helmet of
salvation.... Aéfacde suggests a per-
sonal welcome of Gon’s gift, and a
glad appropriation of it: 2 Cor. vi. 1;
viii. 17 ; 2 Thess. ii. ro.

The helmet guards the centre of
life. The sense of salvation puts life
beyond all danger.

For the image compare Is. lix. 17
kal meptéOero mepixeadaiay cwrnpiou
éni trys xepadjs. In 1 Thess. v. 8 St
Paul describes ‘the hope of salvation’
(é\r. cornpias) as our helmet.

Td cerjpiov is used frequently in
the Lxx. for salvation.

In the N. T. it occurs (76 cor. rot
Geo) Lk. ii. 30; iii. 6 (Is. xl. 5); Acts
xxviii, 28. The phrase expresses
rather ‘that which brings salvation’
than ‘salvation’ itself.

Tv pax. Tov mv.) the sword which
the Spirit provides and through which
it acts.

piya Oeov] a definite utterance of
Gop : Matt. iv. 4; John vi. 63. Comp.
ce. v. 26 note. The pyyara are mani-
fold expressions of the Aéyos: Hebr.
iv. 12.

The Christian spirit (18—20).

*% In all prayer and supplication
praying at every season in spirit,
and watching thereunto in all per-
severance and supplication for all
the saints; *° and on my behalf,
that utterance may be given me in
opening my mouth to make known
with boldness the revelation (mystery)
of the gospel, ® for which I am
an ambassador in chains ; that in it
I may speak boldly, as I ought to
speak.

w. EPH.

The description of the armour of
the warrior is followed by the de-
scription of his spirit. He must use
the vital powers and the instruments
of service which he has received in
unceasing prayer for all his fellow-
believers. Prayer is naturally con-
nected with action.

dua mdons...] V. in omni instantia
et obsecratione pro omnibus. The
universality of the duty as to mode,
time, persons, is enforced by dons,
mavti, mdon, mavrwv. LUpocevyy is
addressed to Gov only and includes
the element of devotion: Sé€yats is
general in its application and includes
some definite request. The words
occur together Phil. iv. 6 (see Light-
foot’s note) ; 1 Tim. ii. 1; v. 5.

A:a marks the condition ‘in every
prayer,’ that is, while you use every
prayer: compare 2 Cor. ii. 4 81a moAAa@y
Saxpvav.

It appears to be most natural to
connect dia a. mpoo. cat dejo. with
mpocevyxopevot, and not to take them
absolutely: ‘using every kind of
prayer and supplication, praying....’

ev w. k.] I Thess. v. 17 (ddtaAeinras) ;
Rom. xii. 12 (wpooxaprepovvres) ; Phil.
iv. 6 (é wapri).

év mvevpare] tn spirit, not in form
or in word only, but in that part of
our being through which we hold
communion with Gop. Thus praying
in spirit, when viewed from the other
side, is ‘praying in the Holy Spirit’
(Jude 21). Comp. ¢. ii. 22 note; iii. 5
note.

kai...dypum.] not merely praying
under the influence of a natural de-
sire, but also watching thereunto with
resolute effort. "Aypumveiy is found
in N.T., Mark xiii. 33; Lk. xxi. 36;
Hebr. xiii. 17 avrol yap dypumvodow
umép TOY Wuxyar Una ds Aoyoy drodd-
corres: and in the uxx., Ps. exxvii.

7

98

THE EPISTLE TO THE EPHESIANS.

[VI 19, 20

” , ’ 2 \ al

Kaip@ €v mvEevMaTL, Kal Els AUTO dypuTVOYTES ev TaATn
, , ”~ €

mpookapTepnoe Kal Senoe Epi TavTwY TwY ayiwy,
Went d 2 S007 Xd ge Lig a“ ’
kal vmep éuov, iva uot 8004 Novos év dvoi~e TOU aTd-
/ 2 \ a
Matos [ouU, éV mappnoie ‘yreopicat TO pverriptov [rot

evayyeNiou]

2° Umrep ov mperBevw év ddvoe, iva év alto

Tappnoidowuc ws dei ue NaAnoaL.

(cxxvi.) 1 €av pty 6 KUptos puAaky Tod,
eis parny jypimmoe o dvAdcoor,
Wisd. vi. 15 6 dypumvycas 80 avrny
Taxéos auépypvos ora. Compare Col.
iv. 2 (ypnyopotvres).

els avro] The power of prayer is
gained by systematic discipline.

év maon mpook....] in all perse-
verance, steadfastness... The word
mpooxaprépyats is found here only.
Ilpockaprepeiy is used in connexion
with prayer: Acts i.14; vi. 4; Rom.
xii. 12; Col. iv. 2.

mepi m. 7. ay.) in close connexion
with mpocevyopnevor. The words be-
tween define the nature of the prayer
as constant, spiritual, resolute, mani-
fold.

The combatant even in the stress of
personal conflict thinks of all with
whom he is united (dyiov); and in
this way—to regard the truth from
the other side—the weakest and
simplest Christian can take part in
the efforts of the strongest. There is
now no difference of Jew and Gentile.
Comp. v. 24; ¢. 1. 15; iii. 18.

19, 20. Specially the Apostle asks
for prayer on his own behalf, that he
may declare his message boldly.

19. kal vmép euov] and on my
behalf.... More direct and definite
than for, v. 18 (aepi).

tva pot 8067...) The one thing
which St Paul asks is, not success,
not deliverance, but simply boldness
to deliver the Gospel which had been
revealed to him. The first was an
encouragement but not a ground for
self-confidence. Day by day he looked
for a new gift through the prayers of
Christians. For Adyos see 1 Cor. xii. 8
@ uev yap dia trod mvedparos didorac

Aéyos gopias, GdAw dé Aoyos yuacews
kaTd TO avTo mvevpa.

év dvoige tr. or. p.] in opening my
mouth, that is probably ‘when I open
my mouth to speak’; or the words
may be closely connected with 8067
Adyos in the sense ‘that utterance
may be given me by Gop when He
opens my mouth.’ This interpretation
is suggested by Col. iv. 3 (iva 6 Oeds
dvoifn ypiv Odpav Tov Adyou, Aadjoat
To pvaotipioy Tov xpiorov), though the
image there is different. In either
case dvolyew rd oréuza marks some
weighty deliverance: Matt. v. 2; Acts
viii. 32, 35.

év mapp. yv.] The structure of the
sentence no less than the sense favours
the connexion of ¢» mappynoia with
yropioa and not with the preceding
words. That which was before ‘spoken
in proverbs’ is now ‘spoken plainly’
(John xvi. 25).

TO pot. Tou evayy.] the revelation
of the gospel, the revelation contained
in the gospel. The phrase is unique.

20. mpeoB. év dd.] Latt. legatione
Jungor in catena. The words are an
oxymoron. The dignity of the am-
bassador of the great king remains,
though he is a prisoner and bearing
the marks of bondage. Compare the
language of Philemon 9 rovovros dv ds
Tlatdos mpeoBurns veri dé cal déopios
Xpiorod Inoov, and Lightfoot’s note.

For ddvorts see Acts xxi. 33; xxviii.
20; 2 Tim. i. 16.

tva év av. wappyo.] This clause is
parallel with tva pot 6067 Aoyos (com-
pare Gal. iii. 14). For mappnoidcopa
see Acts ix. 27 f.; xiii. 46 mappynotacd-
pevoi Te o TlavAos Kai 6 BapyaBas eimav
kA. ; Xix. 8 émappyotatero emt pivas

VI 21, 22]

THE EPISTLE TO THE EPHESIANS. 99

ae \ ~ ~ 2
*“Iva 6€ 'eidnte Kal Uueis' Ta Kat’ éué, Ti Tpacow,
y , eon ,
TwavTa yvwpioe vuiv TuxiKkos 6 dyarntos ddedpos Kal

\ bY , > , 2
WioTOS OtaKOoVOS EV KUOLO),

ad of oe on ,
ov éreuva mpos vuas eis

\ -~ 4 ~ \ - /
aUTO TOUTO iva yvwrE Ta TEL HuwY Kat Tapaxaheon

\ , eon
TAS kapoias UMP.

21 Kal dmets cldqre

tpeis Siareyopevos nai weiOav rept tis
Bacireias rot Geod ; 1 Thess. ii. 2 érap-
pnotacapeba ev ra Oe@; and for &v
avr compare Col. iv. 2; 1 Tim. iv. 15
év rovros iat.

as bei pe dAad.} So Col. iv. 4 va
avepdow avro ws dei we Aajoat.

dct] cf. Hebr. ii. 1 dca rodro det

Tepiooorépws mpocexew nuas ois
dxovo beiow.
21, 22. Personal tidings.

21 But that ye also may know my
circumstances, how I fare, Tychicus
the beloved brother and faithful
minister in the Lord shall make
known to you all things, ?? whom IT
sent to you for this very purpose,
that ye may know our affairs and
that he may comfort your hearts.

21. kat vpeis] ye also as others.

ta xar épé...] my circumstances,
how I fare..... Col. iv. 7; Phil. i. 12.
The next verse suggests (mapak. rt. x.
v.) that disquieting rumours had
reached them.

mavra... Tuxtxés...] There is no
reserve in his communication. For
Tychicus (Acts xx. 4 ’Actavoi dé Tuxe-
kas kat Tpodepos; 2 Tim. iv. 12 Tuxexor
8€ dmréoreida eis "Edecov ; Tit. iii. 12
Grav mépWo "Aprepav mpds oe 7 Tuxt-
xév) see Lightfoot on Col. iv. 17.
This is the single personal reference
in the Epistle, as is the reference to
Timothy in the Epistle to the Hebrews
(c. xiii. 23). The words 6 dyam....év
xvpie form one compound clause. The
spiritual kinsmanship of Tychicus with
St Paul and his service were alike
realised in fellowship with the Lord
(cf. Rom. xvi. 8f.). This interpretation

appears to be more consonant with
St Paul’s manner than to confine ev
kupiea to mords didkovos.

22. ets avro r. iva...] Comp. 2 Cor.
ii.9; Rom. xiv.9; 1 Pet. iii.g; 1 John
iii. 8.

iva yv@re...kat mapaxadéon] For the
change of person compare Col. iv. 8 iva
yvare—xal mapaxadéon (as here), Phil.
li, 28 Wa idovres avrov madw yapyre
Kaya dAurorepos o.

ta mepi nuov] St Paul now joins his
companions with himself: compare
Col. iv. 10 f.; Philemon 23 f. "Exadpas
6 ouvaixpddares pov ev Xpior@ “Inaod,
Madpxos, *Apiorapxos, Anpas, Aovkas, of
ouvepyol pov.

The words mapaxadéon tas xapdias
tpov imply that the readers had been
troubled by news which had reached
them perhaps as to St Paul’s approach-
ing trial: comp. ¢. iii. 13. The phrase
is found again in Col. iv. 8.

23 Peace be to the brethren and love
with faith from Gon the Father and
the Lord Jesus Christ. 4Grace be
with all them that love the Lord
Jesus Christ in incorruption.

A double salutation and blessing.

23, 24. St Paul first addresses the
special society (of adeAoi) ; and then
‘all that love the Lord Jesus.’ The
variation eipyvn trois... xdpis pera...
is to be noticed. Peace is Gon’s gift
complete in itself: grace is realised
through man’s cooperation. Yet in
the opening salutations St Paul writes
xapts vpiv. In this connexion yapis is
always anarthrous.

The form of the salutation in the
third (not the second) person differs

72

100

THE EPISTLE TO THE EPHESIANS.

[VI 23, 24

na wn > ‘ ,
3 Eionyn Tots adeAdots Kal adyamn peta TioTEWSs

3 x an 3 \ , > ~ ~
dro Qeot matpos Kat xuptov ‘Inco Xpiorov.

24°

Xapis pera TavTwY THY dyarTwYTwWY TOV KUpLOY Hua
a ms Xx \ ? 2 6 ,
noovv Xpirov év apVapora.

from St Paul’s usual manner. But
compare Gal. vi. 16.

23. elpyvn t. d. kal ay. p.m.) ‘With
faith’ is to be taken with ‘peace’ and
‘love,’ since ‘from Gop’ belongs to
both. Peace and love are Gon’s gifts,
and faith is the condition of appro-
priating them. ‘Love’ occurs in bene-
dictions 1 Cor. xvi. 24 (9 dy. pov);
2 Cor. xiii. 13 (9 dy. 7. deov); and
‘peace’ 2 Thess. iii, 16; Gal. vi. 16
(cf. Rom. xv. 33); 1 Pet. v. 14.

trois ad.] here only in the Epistle
(v. 10 a false reading). Comp. 2. 21 6
ddedgos. It occurs in Col. i. 2; iv. 15.

dro 6. 1.) Gal. i. 3 0.2; 2 Tim. i. 2;
Tit. i. 4.

24. 4 x. » wm.) “A yapis stands
thus absolutely in benedictions: Col.
iv. 18; 1 Tim. vi. 21; 2 Tim. iv. 22;
Tit. iii. 15; Hebr. xiii. 25. Elsewhere

St Paul writes 7 xdpes rod xvpiov "I.
[Xp.]} It is uniformly followed by
perd. Comp. v. 23 note.

m. Tay dy.... 1. Xp.] Compare 1 Pet.
i. 8 ov ovk iddvres dyanare, James i. 12,
John viii. 42, xiv. 15, 23.

év dpOapcia] with a love free from
every element liable to corruption.
The Lord ‘brought incorruption (d-
Oapciav) to light’ (2 Tim. i. 10). Thus
He revealed the eternal in things
perishable in form. The Christian
realises this in his love for his Lord.
He knows Him no more after the
flesh (2 Cor. v. 16). His love is directed
to that which is beyond change, and
is itself unchangeable. Primasius
describes in part the character of
such believers: in quorum corde nullo
adulterino saeculi amore Christi di-
lectio violatur.

USE OF THE OLD TESTAMENT IN THE
EPISTLE.

QUOTATIONS AND REMINISCENCES.

Ephesians i. 18... ... Deut. xxxiii, 2, 3, 4
20) les ... Ps. cx. 1
BB, - pi au vill. 6
HM. 1% a. ... Is. lvii. 19
oy ee ae lii. 7, lvii. 19
20 ve ih XXVilil. 16
iv. 8... .. Ps. Llxviii. 7, 8
25 ox, ... Zech. viii, 16
26... .. Ps. iv. 4
Vis age ues xl. 6
Ezek. xx. 41
18 we .. Prov. xxiii. 31 (Lxx.)
BI ses .. Gen. ii. 24
vii 2f. ... ... Ex. xx. 12; Deut. v. 16
Ay Sis ... Prov. ii. 2 (Uxx.), 5
ii, 11; Is. lL 5
IQ aw .. Is. xi. 5, lix. 17
15> ase a lit. 7, xl. 3, 9
iy er se lix. 17

xi. 4, xlix. 2; Hos. vi. 5

[The passages are given in full on pp. 200, 201.]

EPISTULA AD EPHESIOS
LATINE
INTERPRETE HIEKRONYMO

E CODICE AMIATINO

XVI.

INCIPIUNT CAPITULA.

De sanctis, quod ante constitutionem mundi in domino
Christo electi sint, et de omni sapientia et prudentia
sacramenti, et renovatione omnium in domino Christo quae
in caelis sunt et quae in terra.

De apostolo pro Ephesiis depraecante, et resurrectione
domini et ascensu et potestate.

De principe potestatis aeris huius spiritus.

De deo per divitias misericordiae sanctos cum Christo
domino convivi[filcante et in caelestibus conlocante.

De sanctis, quod non virtute sua ad domini gratiam veniant
sed dono et benevolentia dei.

De praeputio et circumcisione.

De domino legem mandatorum in sententiis evacuante ut
duos conderet in semet ipso.

De civibus sanctorum et domesticis dei, et de aedificatione
templi.

De mysterio domini, quod ante passionem ipsius genera-
tionibus aliis non fuerit revelatum.

De gloria tribulationis.

De omni patre in caelis et in terris, et homine interiore, et
plenitudine scientiae dei.

De domino super omnia quam a sanctis petitur abundantiys
largiente.

De unitate et mutua sustentatione sanctorum.

De una fide et unum baptismum.

De diversitate gratiae donationis dei et aedificationis
corporis domini, et viro perfecto in mensuram aetatis
plenitudinis Christi.

De stultitia gentium et libidine et omni turpitudine delic-
torum.

106

XVII.

XVIII.
XIX.

XX.

XXI.
XXII.
XXII.
XXII.
XXV.
XXVI.
XXVII.
XXVIII.
XXIX.
XXX.

XXXI.

CAPITULA.

De exponendo veterem et induendo novum hominem, et de
mendacio et veritate.

De ira sed innocenti, et opera manuum.

De abstinentia mali sermonis et non contradicendo spiritum
sanctum, et de mutua sustentatione sanctorum.

De dilectione, et quod sancti debeant deum in omnibus
imitari.

De abstinentia scurrilitatis et omnium vitiorum.

De seductoribus et impudicis.

De cautione vivendi et sapientia.

De subiectione mulierum ad maritos.

De viris, ut diligant coniuges suas.

De obsequio filiorum.

De parentum erga filios temperamento.

De servorum obsequio.

De temperamento dominorum.

De indumento armorum dei et insidiis diaboli et conlucta-
tione adversus potestates.

De fidelitate et ministerio Tychici.

EXPLICIUNT CAPITULA.

INCIPIT EPISTULA AD EPHESIOS.

I.

x }Paulus apostolus Christi Iesu per voluntatem dei sanctis omnibus
qui sunt Ephesi et fidelibus in Christo Iesu. *Gratia vobis et pax a
deo patre nostro et domino Jesu Christo. *Benedictus deus et pater
domini nostri Iesu Christi, qui benedixit nos in omni benedictione spiri-
tali in caelestibus in Christo, ‘sicut elegit nos in ipso ante mundi
constitutionem, ut essemus sancti et immaculati in conspectu eius in
caritate, *qui praedestinavit nos in adoptionem filiorum per Jesum
Christum in ipsum, secundum propositum voluntatis suae, Sin laudem
gloriae gratiae suae, in qua gratificavit nos in dilecto, ’in quo habemus
redemptionem per sanguinem eius, remissionem peccatorum, secundum
divitias gratiae eius, ®quae superabundavit in nobis in omni sapientia
et prudentia, *ut notum faceret nobis sacramentum voluntatis suae,
secundum bonum placitum eius quod proposuit in eo in dispensa-
tionem plenitudinis temporum, instaurare omnia in Christo, quae in
caelis et quae in terra sunt, in ipso, “in quo etiam sorte vocati sumus,
praedestinati secundum propositum elus qui omnia operatur secundum
consilium voluntatis suae; “ut simus in laudem gloriae eius, qui ante
speravimus in Christo, “in quo et vos, cum audissetis verbum veritatis,
evangelium salutis vestrae, in quo credentes signati estis spiritu pro-
missionis sancto, “qui est pignus hereditatis nostrae in redemptionem
adquisitionis, in laudem gloriae eius. 2 Propterea et ego, audiens fidem
vestram quae est in domino Jesu et dilectionem in omnes sanctos,
non cesso gratias agens pro vobis, memoriam vestri faciens in ora-
tionibus meis, ‘ut deus domini nostri Iesu Christi, pater gloriae, det
vobis spiritum sapientiae et revelationis in agnitione eius, “inlumi-
natos oculos cordis vestri, ut sciatis quae sit spes vocationis eius, quae
divitiae gloriae hereditatis eius in sanctis, “et quae sit supereminens
magnitudo virtutis eius in nos qui credidimus secundum operationem
potentiae virtutis eius, *quam operatus est in Christo, suscitans illum

108 EPISTULA AD EPHESIOS.

a mortuis et constituens ad dexteram suam in caelestibus “supra
omnem principatum et potestatem et virtutem et dominationem et
omne nomen quod nominatur non solum in hoc saeculo sed et in
futuro, “et omnia subiecit sub pedibus eius, et ipsum dedit caput
supra omnia ecclesiae, “quae est corpus ipsius, plenitudo eius quia
omnia in omnibus adimpletur.

II.

3 Et vos, cum essetis mortui delictis peccatis vestris, °in quibus
aliquando ambulastis secundum saeculum mundi huius, secundum
principem potestatis aeris huius, spiritus qui nunc operatur in filios
diffidentiae; *in quibus et nos omnes aliquando conversati sumus in
desideriis carnis nostrae, facientes voluntatem carnis et cogitationem,
et eramus natura filii irae sicut et ceteri. 4*Deus autem qui dives est
in misericordiam, propter nimiam caritatem suam qua dilexit nos, ‘et
cum essemus mortui peccatis, convivificavit nos Christo, gratia estis
salvati, ‘et conresuscitavit et consedere fecit in caelestibus in Christo
Iesu, "ut ostenderet in saeculis supervenientibus abundantes divitias
gratiae suae in bonitate super nos in Christo Iesu. 5 *Gratia enim estis
salvati per fidem; et hoe non ex vobis, dei enim donum est: °non ex
operibus, ut ne quis glorietur: “ipsius enim sumus factura, creati in
Christo Iesu in operibus bonis, quae praeparavit deus ut in illis ambu-
lemus. 6"Propter quod memores estote quod aliquando vos gentes in
carne, qui dicimini praeputium ab ea quae dicitur circumcisio in carne
manu facta, ™quia eratis illo in tempore sine Christo, alienati a con-
versione Israhel et hospites testamentorum promissionis, spem non
habentes et sine deo in mundo: 7 “nunc autem in Christo Iesu vos qui
aliquando eratis longe, facti estis prope in sanguine Christi. ™“Ipse
est enim pax nostra, qui fecit utraque unum, et medium parietem
macheriae solvens, “inimicitias in carne sua, legem mandatorum de-
cretis evacuans, ut duos condat in semet ipsum in unum novum
hominem, faciens pacem, “et reconciliet ambos in uno corpore deo
per crucem, interficiens inimicitiam in semet ipso. “Et veniens evan-
gelizavit pacem vobis qui longe fuistis et pacem his qui prope, “quoniam
per ipsum habemus accessum ambo in uno spiritu ad patrem. 8 Ergo
iam non estis hospites et advenae, sed estis cives sanctorum et domestici
dei, *superaedificati super fundamentum apostolorum et prophetarum,
ipso summo angulari lapide Christo Iesu, “in quo omnis aedificatio
constructa crescit in templum sanctum in domino, “in quo et vos
coaedificamini in habitaculum dei in spiritu.

EPISTULA AD EPHESIOS. 109
IT.

9 *Huius rei gratia ego Paulus vinctus Christi Iesu pro vobis genti-
bus, “si tamen audistis dispensationem gratiae dei quae data est mihi
in vobis, *quoniam secundum revelationem notum mihi factum est
sacramentum, sicut supra scripsi in brevi, ‘prout potestis legentes
intellegere prudentiam meam in mysterio Christi, *quod aliis genera-
tionibus non est agnitum filiis hominum, sicuti nunc revelatum est
sanctis apostolis eius et prophetis in spiritu, ‘esse gentes coheredes
et concorporales et conparticipes promissionis in Christo Iesu per evan-
gelium, ‘cuius factus sum minister secundum donum gratiae dei, quae
data est mihi secundum operationem virtutis eius. ®Mihi omnium
sanctorum minimo data est gratia haec, in gentibus evangelizare in-
vestigabiles divitias Christi, °et inluminare omnes quae sit dispensatio
sacramenti absconditi a saeculis in deo qui omnia creavit; ‘ut innotes-
cat principibus et potestatibus in caelestibus per ecclesiam multiformis
sapientia dei, “secundum praefinitionem saeculorum quam fecit in
Christo Iesu domino nostro; “in quo habemus fiduciam et accessum
in confidentia per fidem eius. 10 Propter quod peto ne deficiatis in
tribulationibus meis pro vobis, quae est gloria vestra. 11 Huius rei
gratia flecto genua mea ad patrem domini nostri Iesu Christi, “ex
quo omnis paternitas in caelis et in terra nominatur, ‘ut det vobis
secundum divitias gloriae suae virtute conroborari per spiritum eius in
interiore homine, “habitare Christum per fidem in cordibus vestris,
18in caritate radicati et fundati, ut possitis conpraehendere cum omni-
bus sanctis quae sit latitudo et longitudo et sublimitas et profundum,
scire etiam supereminentem scientiae caritatem Christi, ut impleamini
in omnem plenitudinem dei. 12 *Ei autem qui potens est omnia facere
superabundanter quam petimus aut intellegimus secundum virtutem
quae operatur in nobis, ™ipsi gloria in ecclesia et in Christo Iesu in
omnes generationes saeculis saeculorum, amen.

IV.

13 1Obsecro itaque vos ego vinctus in domino ut digne ambuletis
vocatione qua vocati estis, *cum omni humilitate et mansuetudine,
cum patientia, subportantes invicem in caritate, *solliciti servare uni-
tatem spiritus in vinculo pacis. *Unum corpus et unus spiritus, sicut
vocati estis in una spe vocationis vestrae. 14°Unus dominus, una fides,
unum baptisma, ‘unus deus et pater omnium, qui super omnes et per
omnia et in omnibus nobis. 15 7Unicuique autem nostrum data est
gratia secundum mensuram donationis Christi. *Propter quod dicit

IIo EPISTULA AD EPHESIOS.

Ascendens in altum captivam duxit captivitatem, dedit dona hominibus.
*Quod autem ascendit, quid est nisi quod et descendit in inferiores
partes terrae? Qui descendit, ipse est et qui ascendit super omnes
caelos, ut impleret omnia. “Et ipse dedit quosdam quidem prophetas,
quosdam quidem apostolos, alios evangelistas, alios autem pastores et
doctores, “ad consummationem sanctorum, in opus ministerii, in aedifi-
cationem corporis Christi, ™“donec occuramus omnes in unitatem fidei
et agnitionis filii dei, in virum perfectum, in mensuram aetatis pleni-
tudinis Christi, “ut iam non simus parvuli fluctuantes et circum-
feramur omni vento doctrinae in nequitia hominum, in astutia ad
circumventionem erroris, “veritatem autem facientes in caritate cres-
camus in illo per omnia, qui est caput, Christus, ™“ex quo totum
corpus conpactum et conexum per omnem iuncturam subministrationis
secundum operationem in mensuram uniuscuiusque membri augmentum
corporis facit in aedificationem sui in caritate. 16 Hoc igitur dico et
testificor in domino, ut iam non ambuletis sicut gentes ambulant in
vanitate sensus sui, ™“tenebris obscuratum habentes intellectum, alien-
ati a vita dei, per ignorantiam quae est in illis, propter caecitatem
cordis ipsorum, ™qui desperantes semet ipsos tradiderunt impudicitiae
in operationem inmunditiae omnis in avaritia. 17 Vos autem non ita
didicistis Christum, “si tamen illum audistis et in ipso edocti estis
sicut est veritas in Iesu, *deponere vos secundum pristinam conver-
sationem veterem hominem, qui corrumpitur secundum desideria er-
roris: “™renovamini autem spiritu mentis vestrae, “et induite novum
hominem qui secundum deum creatus est in iustitia et sanctitate
veritatis. *Propter quod deponentes mendacium loquimini veritatem
unusquisque cum proximo suo, quoniam sumus invicem membra.
18 *Trascimini et nolite peccare: sol non occidat super iracundiam ve-
stram. * Nolite locum dare diabulo. *Qui furabatur, iam non furetur,
magis autem laboret operando manibus quod bonum est, ut habeat
unde tribuat necessitatem patienti. 19 Omnis sermo malus ex ore vestro
non procedat, sed si quis bonus ad aedificationem: oportunitatis, ut
det gratiam audientibus. Et nolite contristare spiritum sanctum dei,
in quo signati estis in die redemptionis. “Omnis amaritudo et ira et
indignatio et clamor et blasphemia tollatur a vobis cum omni malitia:
®estote autem invicem benigni, misericordes, donantes invicem sicut et
deus in Christo donavit nobis.

Vv.

20 'Estote ergo imitatores dei, sicut filii carissimi, “et ambulate in
dilectionem, sicut et Christus dilexit nos et tradidit se ipsum pro nobis

EPISTULA AD EPHESIOS. III

oblationem et hostiam deo in odorem suavitatis, 21 *Fornicatio autem
et omnis inmunditia aut avaritia nec nominetur in vobis, sicut decet
sanctos, ‘aut turpitudo aut stultiloquium aut scurrilitas, quae ad rem
non pertinent, sed magis gratiarum actio. ‘Hoc enim scitote intelle-
gentes, quod omnis fornicator aut inmundus aut avarus, quod est
idolorum servitus, non habet hereditatem in regno Christi et dei.
22 °Nemo vos seducat inanibus verbis: propter haec enim venit ira dei
in filios diffidentiae. “Nolite ergo effici participes eorum. *Eratis enim
aliquando tenebrae, nunc autem lux in domino: ut filii lucis ambulate ;
*fructus enim lucis est in omni bonitate et iustitia et veritate; ™pro-
bantes quod sit beneplacitum deo, “et nolite communicare operibus
infructuosis tenebrarum, magis autem et redarguite. 'Quae enim in
occulto fiunt ab ipsis, turpe est et dicere: “omnia autem quae argu-
untur a lumine manifestantur: omne enim quod manifestatur, lumen
est. ™Propter quod dicit Surge qui dormis et exurge a mortuis, et
inluminabit tibi Christus. 23 Videte itaque, fratres, quomodo caute
ambuletis, non quasi insipientes, sed ut sapientes, ‘redimentes tempus,
quoniam dies mali sunt. ‘Propterea nolite fieri inprudentes, sed
intellegentes quae sit voluntas dei. “Et nolite inebriari vino, in quo
est omnis luxuria, sed implemini spiritu, “loquentis vosmet ipsis in
psalmis et hymnis et canticis spiritalibus, cantantes et psallentes in
cordibus vestris domino, ™gratias agentes semper pro omnibus in
nomine domini nostri Iesu Christi deo et patri, “subiecti invicem
in timore Christi. 24 **Mulieres viris suis subiectae sint sicut domino,
*quoniam vir caput est mulieris, sicut Christus caput est ecclesiae,
ipse salvator corporis. *Sed ut ecclesia subiecta est Christo, ita et
mulieres viris suis in omnibus. 25 * Viri, diligite uxores vestras, sicut
et Christus dilexit ecclesiam et se ipsum tradidit pro ea, “ut illam
sanctificaret mundans lavacro aquae in verbo, *ut exhiberet ipse sibi
gloriosam ecclesiam, non habentem maculam aut rugam aut aliquid
eiusmodi, sed ut sit sancta et immaculata. *Ita et viri debent diligere
uxores suas ut corpora sua. Qui suam uxorem diligit, se ipsum diligit :
nemo enim umquam carnem suam odio habuit, sed nutrit et fovet
eam, sicut et Christus ecclesiam, “quia membra sumus corporis eius,
de carne eius et de ossibus eius. ™Propter hoc relinquet homo patrem
et matrem suam et adherebit uxori suae, et erunt duo in carne una.
2Sacramentum hoc magnum est, ego autem dico in Christo et in
ecclesia. *Verum tamen et vos singuli unusquisque suam uxorem
sicut se ipsum diligat, uxor autem ut timeat virum.

112 EPISTULA AD EPHESIOS.
VI.

26 'Filii, oboedite parentibus vestris in domino: hoc enim iustum est.
*Honora patrem tuum et matrem, quod est mandatum primum in
promissione, *ut bene sit tibi et sis longevus super terram. 27 *Et pa-
tres, nolite ad iracundiam provocare filios vestros, sed educate illos in
disciplina et correptione domini. 28 "Servi, oboedite dominis carnalibus
cum timore et tremore, in simplicitate cordis vestri, sicut Christo,
Snon ad oculum servientes quasi hominibus placeatis, sed ut servi
Christi facientes voluntatem dei ex animo, ’cum bona voluntate ser-
vientes sicut domino et non hominibus, *scientes quoniam unusquisque
quodcumque fecerit’ bonum hoc percipiet a domino, sive servus sive
liber. 29 °Et domini, eadem facite illis, remittentes minas, scientes quia
et illorum et vester dominus est in caelis et personarum acceptio non
est apud eum. 301De cetero, fratres, confortamini in domino et in
potentia virtutis eius. “Induite vos arma dei, ut possitis stare ad-
versus insidias diaboli; “quia non est nobis conluctatio adversus
carnem et sanguinem, sed adversus principes et potestates, adversus
mundi rectores tenebrarum harum, contra spiritalia nequitiae in caeles-
tibus. ™Propterea accipite arma dei, ut possitis resistere in die malo
et in omnibus perfecti stare. “State ergo succincti lumbos vestros in
veritate, et induti lorica iustitiae, et calciati pedes in praeparatione
evangelii pacis, ‘in omnibus sumentes scutum fidei, in quo possitis
omnia tela nequissimi ignea extinguere. ™Et galeam salutis adsumite,
et gladium spiritus, quod est verbum dei, ‘per omnem orationem et.
obsecrationem orantes omni tempore in spiritu, et in ipso vigilantes
in omni instantia et obsecratione pro omnibus sanctis, “et pro me, ut
detur mihi sermo in apertione oris mei cum fiducia notum facere mys-
terium evangelii, pro quo legatione fungor in catena, ita ut in ipso
audeam prout oportet me loqui. 3: "Ut autem et sciatis vos quae
circa me sunt, quid agam, omnia nota vobis faciet Tychicus carissimus
frater et fidelis minister in domino, “quem misi ad vos in hoc ipsum,
ut cognoscatis quae circa nos sunt et consoletur corda vestra. *™Pax
fratribus et caritas cum fide a deo patre et domino Iesu Christo.
*(Gratia cum omnibus qui diligunt dominum Jesum Christum in incor-
ruptione.

EXPLICIT AD EPHESIOS.

EPISTLE TO THE EPHESIANS

W. EPH.

EPISTLE TO THE EPHESIANS.

WICLIF!—1380.,

1. POUL the apostle of ihesus crist,
bi the wille of god, to alle seyntis that
ben at effecie, and to the feithful men
in ihesus crist, ? grace be to 30u and
pees of god oure fadir and oure lord
ihesus crist. ? Blessid be god and the
fadir of oure lord ihesus crist: that
hath blessid us in al spiritual blessynge
in heuenli thingis in crist, tas he
hath chosun us in hym silf, bifor the
makynge of the world : that we weren
holi and without wemme in his si3t in
charite, > whiche hath bifore ordeyned
us in to adopcioun of sones bi ihesus
crist in to him, bi the purpos of his
wille %in to the heryinge of the glorie
of his grace, in which he hath glorified
us in his dereworthe sone,

Tin whom we han redempcioun bi
his blood : for3euenesse of synnes, aftir
the richessis of grace, ® that aboundid
gretli in us, in al wisdom and prudens :
®to make knowe to us the sacrament
of his wille, bi the good pleasaunce of
hym the whiche sacramente he pur-
posid in hym: "in to dispensacioun
of plente of tymes, to enstore alle
thingis in crist: whiche ben in
heuenes & which ben in erthe in hym,

[v. supr. Preface, p. ix.]

TYNDALE—1534.

1, PAUL an Apostle of Iesu Christ,
by the will of God.

To the saynctes which are at Ephe-
sus, and to them which beleve on
Tesus Christ.

2Grace be with you and peace from
God oure father, and from the Lorde
Iesus Christ. ;

3 Blessed be God the father of oure
lorde Jesus Christ, which hath blessed
vs with all maner of spirituall bless-
inges in hevenly thynges by Chryst,
*accordynge as he had chosen vs in
him, before the foundacion of the
worlde was layde, that we shuld be
saintes, and without blame before
him, thorow loue. ® And ordeyned vs
before thorow Iesus Christ to be
heyres vnto him silfe, accordinge to
the pleasure of his will, ®to the prayse
of the glorie of his grace where with
he hath made vs accepted in the
beloved.

7TBy whom we have redemption
thorow his bloude euen the forgeve-
nes of synnes, accordynge to the
riches of his grace, *which grace he
shed on vs aboundantly in all wis-
dome, and perceavaunce. ® And hath
openned vnto vs the mistery of his
will accordinge to his pleasure, and
purposed the same in hym silfe to
have it declared when the tyme were
full come, that all thynges, bothe the

EPISTLE TO THE EPHESIANS.

WICLIF—1380.

‘in whom we ben clepid bi sorte
bifor ordeyned, bi the purpos of him
that worchith alle thingis: bi the
counceil of his wille, 2 that we be in
to the heriynge of his glorie: we that
han hopid bifor in crist, 2 in whom
also 3e weren clepid, whanne 3e herden
the word of truthe, the gospel of 3oure
helthe, in whom 3e bileuynge ben
markid, with the holi goost of biheest.
“whiche is the ernes of joure eritage :
in to the redempcioun of purchasynge
in to heryinge of his glorie,

4 therfor I herynge 3oure feith that
is in crist ihesus, and the loue in to al
seintis : ceese not to do thankingis
for 30u, makynge mynde of 30u in my
preyers, " that god of oure lord ihesus
crist, the fadir of glori: 3eue to 30u
the spirit of wisdom and of reuela-
cioun in to the knowynge of hym,
that the ijen of 30ure herte ly3tned :
that 3e wite whiche is the hope of his
clepynge, and whiche ben the richessis
of the glorie of his eritage in seyntis,
and whiche is the excellent greet-
nesse of his vertu in to us that han
bileued bi the worchynge of the my3t
of his vertu, 2° whiche he wrou3te in
crist reisynge hym fro deeth, and
settynge him on his rijthalf in heuenli
thingis : 74 aboue eche principat and
potestat, and vertu & domynacioun
and aboue eche name that is named,
not oonli in this world: but also in
the world to comynge, *2and made
alle thingis suget vndir his feet: &
3af hym to be heed ouer al the chirche
that is the bodi of hym, & the
plente of hym whiche is al thingis:
in alle thingis fulfillide.

II5

TYNDALE—1534.

thynges which are in heven, and also
the thynges which are in erthe, shuld
be gaddered togedder, even in Christ :
1 that is to saye, in him in whom we
are made heyres, and were therto
predestinate accordynge to the pur-
pose of him which worketh all thinges
after the purpose of his awne will:
“that we which before beleved in
Christ shuld be vnto the prayse of his
glory.

3In whom also ye (after that ye
hearde the worde of trueth, I meane
the gospell of youre saluacion, wherin
ye beleved) were sealed with the holy
sprete of promes, ' which is the ernest
of oure inheritaunce, to redeme the
purchased possession and that vnto
the laude of his glory.

16 Wherfore even I (after that I
hearde of the fayth which ye have in
the lorde Iesu, and love vnto all the
saynctes) 1 cease not to geve thankes
for you, makynge mencion of you in
my prayers, "that the God of oure
lorde Iesus Christ and the father of
glory, myght geve vnto you the sprete
of wisdome, and open to you the
knowledge of him silfe, and lighten
the eyes of your myndes, that ye
myght knowe what that hope is,
where vnto he hath called you, and
what the riches of his glorious inheri-
taunce is apon the sainctes, “and
what is the excedynge greatnes of his
power to vs warde which beleve
accordynge to the workynge of that
his mighty power, ” which he wrought
in Christ, when he raysed him from
deeth, and set him on his right honde
in hevenly thynges, “above all rule,
power, and myght and dominacion,
and above all names that are named,
not in this worlde only, but also in the
worlde to come: “and hath put all
thynges vnder his fete, and hath made
him aboue all thynges, the heed of

8—2

116

WICLIF—1380.

2. AND whanne 3e weren deed in
30ure giltis: and synnes ?in whiche
3e wandriden sumtyme, aftir the
couris of this world, aftir the prince
of the power of this eire, of the spirit
that worchith now in to the sones of
vnbileue, 3in whiche also we alle
lyueden sumtyme in the desiris of
oure fieisch, doynge the willis of the
fleisch & of thou3tis, and we weren bi
kynde the sones of wraththe as other
men,

4put god that is riche in merci: for

his ful myche charite in whiche he
loued us, °3e whanne we weren deed
in synnes, quykened us to gidre in
crist, bi whos grace 3e ben saued,
Sand ajenreisid to gidre : and made
to gidre to sitte in heuenly thingis in
crist ihesus, 7 that he schulde schewe
in the worldis aboue comyng: the
plenteuous richessis of his grace in
goodnes on us in crist ihesus, *for bi
grace 3e ben saued bi feith : and this
not of 30u, for it is the 3ifte of god,
®not of werkis: that no man haue
glorie, for we ben the makynge of
hym made of nou3t in crist ihesus
in good werkis whiche god hath
ordeyned : that we go in tho werkis,

for whiche thing be 3e myndeful :
that sumtyme 3e weren hethen in
fleisch, whiche weren seide prepucie :
fro that that is seide circumcisioun
made by hond in fleisch, 1“ & 3e weren
in that tyme without crist, alienede
fro the lyuynge of israel and gestis of
testamentis, not hauynge hope of
biheest : and withouten god in this

EPISTLE TO THE EPHESIANS.

TYNDALE—1534.

the congregacion * which is his body
and the fulnes of him that filleth all
in all thynges.

2. AND hath quickened you also
that were deed in treaspasse andsynne,
2in the which in tyme passed ye
walked, accordynge to the course of
this worlde, and after the governor
that ruleth in the ayer, the sprete
that now worketh in the children of
vnbelefe, > amonge which we also had
oure conversacion in tyme past, in the
lustes of oure flesshe, and fulfilled the
will of the flesshe and of the mynde:
and were naturally the children of
wrath, even as wel as other.

*But God which is rich in mercy
thorow his greate love wherwith he
loved vs, 'even when we were deed
by synne, hath quickened vs together
in Christ (for by grace are ye saved)
Sand hath raysed vs vp together and.
made vs sitte together in hevenly
thynges thorow Christ Iesus, ‘for to
shewe in tymes to come the excedynge
ryches of his grace, in kyndnes to vs
warde in Christ Iesu. * For by grace
are ye made safe thorowe fayth, and
that not of youre selves. For it is the
gyfte of God, and commeth not of
workes, lest eny man shuld bost him
silfe. 1°For we are his worckman-
shippe, created in Christ Iesu vnto
good workes, vnto the which god
ordeyned vs before, that we shuld
walke in them.

1 Wherfore remember that ye beynge
in tyme passed gentyls in the flesshe,
and were called vncircumcision to
them which are called circumcision
in the flesshe, which circumcision is.
made by hondes : }2 Remember I saye,
that ye were at that tyme with oute
Christ, and were reputed aliantes
from the commen welth of Israel, and.

EPISTLE TO THE EPHESIANS.

WICLIF—1 380.

world, 8 but now in crist ihesus, 3e
that weren sumtyme fer, ben made
ny3 in the blood of crist, ‘for he is
oure pees, that made bothe oon, &
vnbindynge the myddil walle “of a
wal with out morter enemytees in his
fleisch, and a voidide the lawe of
maundementis, bi domes: that he
make .ij. in hym silf in to o newe
man, makynge pees: ' to recounceile
bothe in o bodi to god bi the cros,
sleynge the enemytees in hym silf,
Wand he comynge prechid pees to
30u, that weren fer: and pees to hem
that weren ny3, for bi hym we bothe
han ny3 comynge: in o spirit to the
fadir.

therfor now 3e ben not gestis, and
straungers: but 3e ben citeseynes of
seintis: & housholde meyne of god,
*aboue bildid on the foundement of
apostlis & of profetis, vpon that hizist
corner stoon crist ihesus, “in whom
eche bildynge made: wexeth in to an
holi temple in the lord, “in whom
also 3e be bildid to gidre in to the
habitacle of god in the hooli gooste.

3. FOR the grace of this thing, I
poul the bounden of crist ihesus for
30u hethen men : ?if netheles 3e han
herde the dispensacioun of goddis
grace that is 30uun to me in 30u, ° for
bi reuelacioun the sacrament is made
knowun to me, as I aboue wrote in
schort thing: as 3e moun rede and
yndurstonde my prudence in the my-
nysterie of crist, ‘whiche was not
knowun to othere generaciouns to the
sones of men: as it is now schewid to

117

TYNDALE—1534.

were straungers from the testamentes
of promes, and had no hope, and were
with out god in this worlde. 1 But
now in Christ Iesu, ye which a whyle
agoo were farre of, are made nye by
the bloude of Christ.

™ For he is oure peace, whych hath
made of both one, and hath broken
doune the wall that was a stoppe
bitwene vs, “and hath also put awaye
thorow his flesshe, the cause of hatred
(that is to saye, the lawe of com-
maundementes contayned in the lawe
written) for to make of twayne one
newe man in him silfe, so makynge
peace: and to reconcile both vnto
god in one body thorow his crosse,
and slewe hatred therby : “and came
and preached peace to you which
were a farre of, and to them that
were nye: }* For thorow him we both
have an open waye in, in one sprete
ynto the father.

Now therfore ye are no moare
straungers and foreners : but citesyns
with the saynctes, and of the hous-
holde of god: * and are bilt apon the
foundacion of the apostles and pro-
phetes, Iesus Christ beynge the heed
corner stone, ” in whom every bildynge
coupled togedder, groweth vnto an
holy temple in the lorde, #2in whom
ye also are bilt togedder, and made
an habitacion for god in the sprete.

3. FOR this cause I Paul am in the
bondes of Iesus christ for youre sakes
which are hethen : ? Yf ye have hearde
of the ministracion of the grace of god
which is geven me to you warde. * For
by revelacion shewed he this mistery
vnto me, as I wrote above in feawe
wordes, ‘wher by when ye rede ye
maye knowe myne vnderstondynge in
the mistery of Christ, ‘which mistery
in tymes passed was not opened ynto
the sonnes of men, as it is nowe de-

118

WICLIF—1 380.

hise holi apostlis and profetis, in the
spirit, *that hethen men ben euen
eiris, and of o bodi: and parteneris
to gidre, of his biheest in crist ihesus
bi the euangeli, 7 whos mynystre I am
made by the 3ifte of goddis grace:
whiche is 3ouun to me bi the worch-
ynge of his vertu,

8to me leest of alle seyntis, this
grace is 30uun to preche among hethen
men, the vnserchable richessis of crist,
9& to lij3tene alle men whiche is the
dispensacioun of sacramente hidde fro
worldis in god: that made alle thingis
of nou3t, that the myche foold wis-
dom of god be knowun to princis &
potestatis in heuenli thingis, bi the
chirch : “bi the bifor ordenaunce of
worldis whiche he made in crist ihesus
oure lord, ! in whom we han trist and
ny3 comynge: in tristenynge bi the
feith of hym. ¥ for whiche thing I axe:
that 3e faile not in my tribulaciouns
for 30u whiche is 3oure glorie,

44 for grace of this thing I bowe my
knees to the fadir of oure lord ihesus
crist, “of whom eche fadirheed in
heuenes and in erthe is named, 1 that
he 3eue to 30u aftir the richessis of
his glorie: vertu to be strengthid bi
his spirit in the ynner man, ” that
crist dwelle bi feith in 3oure hertis,
that 3e rootid, and groundid in
charite: moun comprehende with
alle seyntis whiche is the breed and
the lengthe, and the hizist and the
depnesse, also to wite the charite of
crist more excellent thanne science :
that 3e be fillid in al the plente of
god, “and to hym that is my3ti to do
alle thingis more plenteuousli thanne
we axen, or vndirstonde bi the vertu

EPISTLE TO THE EPHESIANS.

TYNDALE—1534.

clared vnto his holy apostles and
prophetes by the sprete: ®that the
gentyls shuld be inheritours also, and
of the same body, and partakers of
his promis that is in Christ, by the
meanes of the gospell, 7 wherof I am
made a minister, by the gyfte of the
grace of god geven vnto me thorow
the workynge of his power.

8 Vnto me the lest of all sayntes is
this grace geven, that I shuld preache
amonge the gentyls the vnsearchable
ryches of Christ, ®and to make all
men se what the felyshippe of the
nistery is, which from the begynnynge
of the worlde hath bene hid in God
which made all thynges thorow Iesus
Christ, 1 to the intent, that now vnto
the rulars and powers in heven myght
be knowen by the congregacion the
many folde wisdome of god, ! accord-
inge to the eternall purpose, which he
purposed in Christ Iesu oure lorde,
by whom we are bolde to drawe nye
in that trust, which we have by faith
on him. 1" Wherfore I desire that ye
faynt not because of my trybulacions
for youre sakes: which is youre
prayse.

“4 For this cause I bowe my knees
vnto the father of oure lorde Iesus
Christ, which is father over all that
ys called father In heven and in erth,
that he wolde graunt you acordynge
to the ryches of his glory, that ye
maye be strenghted with myght by
his sprete in the inner man, ” that
Christ maye dwell in youre hertes by
fayth, that ye beynge roted and
grounded in loue, myght be able
to comprehende with all sayntes,
what ys that bredth and length,
deepth and heyth: “and to knowe
what is the love of Christ, which love
passeth knowledge: that ye might
be fulfilled with all manner of fulness
which commeth of God.

EPISTLE TO THE EPHESIANS,

WICLIF—1 380,

that worchith in us: to hym be
glorie in the chirche, and in crist
ihesus in to alle the generaciouns of
the worldis Amen.

4, THERFOR I bounden for the
lord bisech 30u, that 3e walke worthili
in the clepynge in which 3e ben
clepid, ?with al mekenesse, and
myldenesse : with pacience, support-
inge eche other in charite, *bisie to
kepe vnyte of spirit: in the boond of
pees, ‘o bodi and o spirit: as 3e ben
clepid in oon hope of 3oure clepinge,
59 lord, o feith, o baptym, *o god, and
fadir of alle, whiche is aboue alle men,
and bi alle thingis and in us alle,

Tbut to eche of us grace is 3ouun:
bi the mesure of the 3euynge of crist,
8 for whiche thing he seith, he stiynge
an hi3: ledde caitifte caitif, he 3af
3iftis to men,

® put what is it that he stied up: no
but also that he cam doun first in
to the lower partis of the erthe. 1° he
it is that cam doun and that stied
on alle heuenes: that he schulde fille
alle thingis, "and he 3af summe
apostlis : summe profetis, other euan-
gelistis, other schepardis, and techers :

l2to the ful endynge of seyntis, in to
the werke of mynysteri: in to edifi-
cacioun of cristis bodi, ¥ til we rennen
alle in to vnyte of feith, and of know-
ynge of goddis sone: in to a perfizt
man, aftir the mesure of age of the
plente of crist, 1! that we be not now
litil children mouynge as wawis: & be
not borun aboute with eche wynde of
techynge, in the weywardnesse of

119

TYNDALE—1534.

*Vnto him that is able to do
excedynge aboundantly above all that
we axe or thynke, accordynge to the
power that worketh in us, “ be prayse
in the congregacion by Iesus Christ,
thorowout all generacions from tyme
to tyme Amen.

4. I therfore which am in bondes
for the lordes sake, exhorte you, that
ye walke worthy of the vocacion
wherwith ye are called, ?in all hum-
blenes of mynde, and. meknes, and
longe sufferynge, forbearinge one
another thorowe love, ?and that ye be
dyligent to kepe the vnitie of the
sprete in the bonde of peace, ‘ beynge
one body, and one sprete, even as ye
are called in one hope of youre
callynge. ° Let ther be but one lorde,
one fayth, one baptim: *one god and
father of all, which is above all,
thorow all and in you all.

7 Vnto every one of vs is geven grace
acordinge to the measure of the gyft
of christ. ®Wherfore he sayth: He
is gone vp an hye, and hath ledde
captivitie captive, and hath geven
gyftes vnto men. ® That he ascended :
what meaneth it, but that he also
descended fyrst into the lowest
parties of the erth? ™He that de-
scended, is even the same also that
ascended vp, even above all hevens,
to fulfill all thinges.

NAnd the very same made some
Apostles, some prophetes, some Evan-
gelistes, some Sheperdes, some Tea-
chers: that the sainctes might have
all thinges necessarie to worke and
minister with all, to the edifyinge of
the.body of christ, 1 tyll we every one
(in the vnitie of fayth, and knowledge
of the sonne of god) growe vp vnto a
parfayte man, after the measure of
age of the fulnes of Christ. “That we
hence forth be no moare chyldren,
wauerynge and caryed with every

120

WICLIF—1 380.

men, in sutil witte, to the disceyuynge
of errour,

but do we truthe in charite and
wexe in him bi alle thingis, that is
crist oure hed, of whom al the bodi
sette to gidre, and bounden to gidre
bi eche ioynture of vndir seruynge bi
worchynge in to the mesure of eche
membre: makith encreesynge of the
bodi in to edificaciouns of it silf in
charite. ” therfor I seie and witnesse
this thing in the lord: that 3e walke
not now, as hethen men walken in the
vanyte of her wit, that han vndir-
stondynge derkned with derknessis,
and ben aliened fro the liif of god, bi
ygnoraunce that is in hem: for the
blyndenesse of her herte, ™whiche
dispeirynge bitoken hem silf to vn-
chastite : in to the worchynge of alle
vnclennesse in coueitise, * but 3e han
not so lernd crist: “if netheles 3e
herden hym, and ben tau3te in hym:
as is truthe in ihesus, “ do 3e awey bi
the oold lyuynge, the oolde man that
is corrupt bi the desiris of errour,
23 And be 3e renewid in the spirit of
30ure soule : “and clothe 3e the newe
man whiche is made aftir god in
rizjtwisnesse and holynesse of truthe,
for whiche thing 3e putte aweye
lesynge: and speke 3e truthe eche
man with his neizbore, for we ben
membris eche to othir, * be 3e wrooth,
and nyle 3e do synne, the sunne falle
not doun on 30ure wraththe ; 7 nyle
3e 3eue stede to the deuel, “he that
stal, now stele he not, but more
traueile he in worchynge with hise
hondis, that that is gode, that he haue
wherof he schal 3eue to the nedy,

EPISTLE TO THE EPHESIANS.

TYNDALE—1534.

wynde of doctryne, by the wylynes of
men and craftynes, wherby they laye
a wayte for vs to deceave vs,

16 But let vs folowe the trueth in
loue, and in all thynges growe in him
which is the heed, that ys to saye
Christ, in whom all the body ys
coupled and knet togedder in every
ioynt wherwith one ministreth to
another (accordinge to the operacion
as every parte hath his measure) and
increaseth the body, vnto the edyfy-
inge of it silfe in love.

Y This I saye therfore and testifie in
the lorde, that ye hence forth walke
not as other gentyls walke, in vanitie
of their mynde, blynded in their
vnderstondynge, beynge straungers
from the lyfe which is in god thorow
the ignorancy that is in them, because
of the blyndnes of their hertes:
which beynge past repentaunce,
have geven them selves vnto wan-
tannes, to worke all manner of vn-
clennes, even with gredynes. » But
ye have not so learned Christ, “if so
be ye have hearde of him, and are
taught in him, even as the trueth is in
Tesu. *So then as concernynge the
conversacion in tyme past, laye from
you that olde man, which is corrupte
thorow the deceavable lustes “and
be ye renued in the sprete of youre
myndes, *4 and put on that newe man,
which after the ymage of God is shapen
in ryghtewesnes and true holynes.
%Wherfore put awaye lyinge, and
speake every man truth vnto his
neghbour, for as moche as we are
members one of another. * Be angrye
but synne not let not the sonne go
doune apon youre wrathe ” nether
geue place vnto the backbyter. * Let
him that stole, steale no moare, but let
him rather laboure with his hondes
some good thinge that he maye have
to geve vnto him that nedeth.

EPISTLE TO THE EPHESIANS.

WICLIF—1380.

*eche yuel word go not of 3oure
mouth, but if ony is good to the edifi-
cacioun of feith, that it 3eue grace to
men that heren, “and nyle 3e¢ make
the holi goost of god sorie: in whiche
3e ben markid in the dai of redemp-
cioun, “alle bittirnesse & wraththe
and indignacioun, and crie and blas-
femy, be takun aweye fro 30u, with al
malice, “and be 3e to gidre benyngne,
merciful, for;euynge to gidre as also
god for3af to 30u in crist.

5. THERFOR be 3e folowers of
god: as moost dereworthe sones,
2 and walke 3e in loue: as crist loued
us, and 3af hym silf for us an offrynge
and a sacrifice to god: in to the
odour of swetnesse, ° and fornycacioun
and al vnclennes or auarice be not
named among 30u: as it bicometh
hooly men, ‘ ethere filthe or foli speche
or harlotrie that perteyneth not to
profi3t‘ but more doynge of thank-
yngis, *for wite 3e this and vndir-
stonde that eche lecchour, or vnclene
man or coueitous, that serueth to
mawmetis: hath not eritage in the
kyngdom of crist & of god,

6 no man disceyue 30u bi veyn wordis,
for whi for these thingis : the wraththe
of god cam on the sones of vnbileue,
7 therfor nyle 3e be made parteners of
hem, ®for 3e weren sumtyme derk-
nessis, but now li3t in the lord, walke
3e as the sones of li3t: for the fruit
of li3t is in alle goodnes and ri3twis-
nesse and truthe, and preue 3e what
thing is wel plesynge to god, ¥ & nyle
3e comyne to vnfruytuous werkis of
derknessis : but more repreue 3e, ! for
what thingis ben don of hem in pryuy :
it is foule 3e to speke, “and alle
thingis that ben repreued of the list :
ben opunly schewid, for al thing that

121

TYNDALE— 1534.

* Let no filthy communicacion pro-
cede out of youre mouthes: but that
whych is good to edefye with all,
when nede ys: that it maye have
faveour with the hearers. % And
greve not the holy sprete of God, by
whome ye are sealed ynto the daye
of redempcion. *' Let all bitternes
fearsnes and wrath, rorynge and
cursyd speakynge, be put awaye from
you, with all maliciousnes. * Be ye
courteouse one to another, and merci-
full, forgevynge one another, even as
god for Christes sake forgave you.

5. BE ye folowers of god as dere
children, ? and walke in love even as
Christ loved vs and gave him silfe for
vs, an offerynge and a sacrifyce of
a swete saver to god. °So that forni-
cacion and all vneclennes, or covet-
eousnes be not once named amonge
you, as it be commeth saynctes:
4nether filthynes, nether folishe talk-
yng, nether gestinge which are not
comly : but rather gevynge of thankes
5 For this ye knowe, that no whor-
monger, other vnclene person, or
coveteous person which is the wor-
shipper of ymages, hath eny inheri-
taunce in the kyngdome of Christ and
of God.

® Let no man deceave you with vayne
wordes. For thorow soche thinges
commeth the wrath of God vpon the
chyldren of vnbelefe. ’ Be not ther-
fore companions with them. ° Ye
were once dercknes, but are now
light in the Lorde.

Walke as chyldren of light. ® For the
frute of the sprete is in all goodnes,
rightewesnes and trueth. 1 Accept
that which is pleasinge to the Lorde:
Nand have no fellishippe with the
vnfrutfull workes of dercknes: but
rather rebuke them. "For it is
shame even to name those thinges
which are done of them in secrete:

122

WICLIF—1380.

is schewid : is li3t, for whiche thing
he seith, rise thou that slepist rise up
fro deeth, and crist schal lijtne thee,

4 therfor britheren se 3e: hou warli
3e schuln go, not as vnwise men, 1° but
as wise men ajenbiynge tyme, for the
daies ben yuel, ” therfor nyle 3e be
made vnwise: but vndirstondynge,
whiche is the wille of god, and nyle
3e be drunken of wyne in whiche is
leccherie: but be 3e fillid with the
holi goost, "and speke 3e to 30u silf
in salmes & ympnes and _ spiritual
songis syngynge, and seiynge salme
in 3oure hertis to the lord, *euer
more doynge thankyngis for alle
thingis in the name of oure lord
ihesus crist: to god and to the fadir,
4be 3e suget to gidre in the drede
of crist,

2 wymmen be thei suget to her hous-
bondis, as to the lord, “for the man
is heed of the woman: as crist is
heed of the chirche, he is sauyour of
his bodi, * but as the chirche is suget
to crist so and wymmen to her hous-
bondis in alle thingis. % Men loue 3e
joure wyues: as crist loued the
chirche, and 3af hym silf for it, * to
make it holi, and clensid it with the
waischynge of watir, in the word of
liif ? 7 to 3eue the chirche glorious to
him silf, that it hadde no wemme ne
reuelynge, or ony suche thing, but
that it be holi & vndefoulid,

%s0 & men loue thei her wyues, as
her owne bodies, he that loueth his
wiif: loueth him silf, *for no man
hatid euer his owne fleisch: but

EPISTLE TO THE EPHESIANS.

TYNDALE—1534.

hut all thinges, when they are
rebuked of the light, are manifest.

For whatsoever is manifest, that same
is light. 1* Wherfore he sayth: awake
thou that slepest, and stond vp from
deeth, and Christ shall geve the
light.

16 Take hede therfore that ye walke
circumspectly : not as foles: but as
wyse “redemynge the tyme: for the
dayes are evyll. ™” Wherfore, be ye
not vnwyse, but vnderstonde what the
will of the Lorde is, %and be not
dronke with wyne, wherin is excesse :
but be fulfilled with the sprete,
Wspeakynge vnto youre selves in
psalmes, and ymnes, and spretuall
songes, synginge and makinge melo-
die to the Lorde in youre hertes,
2 yevinge thankes all wayes for all
thinges vnto God the father, in the
name of- oure Lorde Iesu Christ:
21submittinge youre selves one to
another in the feare of God.

2Wemen submit youre selves vnto
youre awne husbandes, as vnto the
Lorde. “For the husbande is the
wyves heed, even as Christ is the
heed of the congregacion, and the
same is the saveoure of the body.
%Therfore as the congregacion is in
subieccion to Christ, lykwyse let the
wyves be in subieccion to their hus-
bandes in all thinges. * Husbandes
love youre wyves, even as Christ
loved the congregacion, and gave
him silfe for it, “to sanctifie it, and
clensed it in the fountayne of water
thorow the worde, ” to make it vnto
him selfe, a glorious congregacion
with oute spot or wrynckle, or eny
soche thinge: but that it shuld be
holy and with out blame.

%8o ought men to love their wyves,
as their awne bodyes. He that loveth
his wyfe, loveth him sylfe. “ For no
man ever yet, hated his awne flesshe:

EPISTLE TO THE EPHESIANS.

WICLIF—1380.

nurischith and fosterith it, as crist
doith the chirche, and we ben
membris of his bodi: of his fleisch,
and of his boonys, “ for this thing
a man schal forsake his fadir and
modir: and he schal drawe to his
wiif, and thei schuln be tweyne in
0 fleisch, * this sacrament is greet, 3e
I seie in crist, and in the chirche,
% netheles 3e alle, eche man loue his
wiif as hym silf, & the wiif drede hir
housbonde.

6. SONES obeisch 3e to 30ure fadir
and modir in the lord, for this thing
is ri3tful, ? onoure thou thi fadir and
thi modir, that is the first maunde-
ment in biheest, >that it be wel to
thee, & that thou be long lyuynge on
erthe, ‘and fadris nyle 3e terre 3oure
sones to wraththe: but nurische 3e
hem in the techynge and chastisynge
of the lord. ®°Seruauntis obeische 3e
to fleischli lordis with drede and
tremblynge in symplenesse of 3oure
herte as to crist, ® not seruynge at the
ize, as plesyng to men: but as ser-
uauntis of crist, doynge the wille of
god bi discrescioun ’ with good wille :
seruynge as to the lord: and not as
to men, witynge that eche man ® what
euer good thing he schal do: he schal
resceyue this of the lord, whether
seruaunt whether fre man, °& 3e
lordis to do the same thingis to hem :
forjeuynge manassis, witynge that
bothe her lord and joure is in
heuenes: and the takynge of per-
souns is not anentis god.

Where aftirward britheren be 3e
counfortide in the lord: and in the
my3t of his vertu, "clothe 3ou with
the armure of god, that 3e moun
stonde a3ens aspiyngis of the deuel,
"for why stryuynge is not to us azens
fleisch and blood but ajens the princis
and potestis, ajens gouernouris of

123

TYNDALE—1534.

but norissheth and cherisseth it even
as the lorde doth the congregacion.
30 For we are members of his body, of
his flesshe, and of his bones. 3! For
this cause shall a man leave father
and mother, and shall continue with
his wyfe, and two shalbe made one
flesshe. * This is a great secrete, but
I speake bitwene Christ and the con-
gregacion. %3 Neverthelesse do ye so
that every one of you love his wyfe
truely even as him silfe. And let the

' wyfe se that she feare her husbande.

6. CHYLDREN obey youre fathers
and mothers in the Lorde: for so
is it right. * Honoure thy father and
mother, that is the fyrst commaunde-
ment that hath eny promes, * that
thou mayst be in good estate, and
lyve longe on the erthe. *And ye
fathers, move not your children to
wrath: but bringe them vp with the
norter and informacion of the Lorde.
5Servauntes be obedient vnto youre
carnall masters, with feare and trim-
blinge, in singlenes of youre hertes, as
ynto Christ : ® not with service in the
eye sight, as men pleasars: but as the
servauntes of Christ, doynge the will
of God from the herte ’ with good will
servinge the Lorde, and not men.
8 And remember that whatsoever good
thinge eny man doeth, that shall he
receave agayne of the Lorde, whether
he be bonde or fre. ® And ye masters,
do even the same thinges vnto them,
puttinge awaye threateninges: and
remember that even youre master
also is in heven, nether is ther eny
respecte of person with him.

10 Finally my brethren, be stronge in
the Lorde, and in the power of his
myght. Put on the armour of God,
that ye maye stonde stedfast agaynst
the crafty assautes of the devyll.
12 For we wrestle not agaynst flesshe
and bloud: but agaynst rule, agaynst
power, and agaynst worldly rulars of

124

WICLIF—1 380.

the world of these derknessis, a3ens
spiritual thingis of wickidnesse, in
heuenli thingis,

13 therfor take 3e the armure of god,
that 3e moun a3enstonde in the yuel
dai, and in alle thingis stonde parfist,
4 therfor stonde 3e and be 3e girde
aboute 3oure leendis in sothfastnesse,
and clothid with the haburioun of
rijtwisnesse, “and 3o0ure feet schode
in makynge redi of the gospel of pees,
146 in alle thingis take 3e the scheeld of
feith in whiche 3e moun quenche alle
the firi dartis of the worst, ” and take
3e the helme of helthe, and the
swerde of the goost, that is the word
of god, bi alle preier and bisech-
ynge preie 3e al tyme in spirit: and
in hym wakynge in al bisynesse, and
bisechyng, for alle holi men ' and for
me, that word be 3ouun to me in
openynge of my mouth: with trist to
make knowun the mysterie of the
gospel

* for whiche I am sette in message
in a chayne, so that in it y be hardi to
speke, as it bihoueth me, “and 3e
wite, what thingis ben about me,
what I do: titicus my moost dere
brother, and trewe mynystre in the
lord schal make alle thingis knowen
to 30u, whom I sente to 30u for this
same thing: that 3e knowe what
thingis ben aboute us, & that he com-
forte 3oure hertis, “ pees to britheren
and charite with feith of god oure
fadir, & of the lord ihesus crist,
2torace with alle men: that louen
oure lord ihesus crist in vncorrup-
cioun Amen.

EPISTLE TO THE EPHESIANS.

TYNDALE—1534.

the darckenes of this worlde, agaynst
spretuall wickednes for hevenly
thinges.

13 For this cause take vnto you the
armoure of God, that ye maye be
able to resist in the evyll daye, and
to stonde perfect in all thinges.

4 Stonde therfore and youre loynes
gyrd aboute with veritie, havinge on
the brest plate of rightewesnes, % and
shood with showes prepared by the
gospell of peace. ™ Above all take to
you the shelde of fayth, wherwith ye
maye quenche all the fyrie dartes of
the wicked. 1” And take the helmet
of salvacion, and the swearde of the
sprete, which is the worde of God.
18 And praye all wayes with all manner
prayer and supplicacion: and that in
the sprete: and watch thervnto with
all instance and supplicacion for all
saynctes, and for me, that vttraunce
maye be geven vnto me, that I maye
open my mouth boldly, to viter the
secretes of the gospell, wherof I
am a messenger in bondes, that
therin I maye speake frely, as it be-
commeth me to speake.

2t But that ye maye also knowe what
condicion I am in and what I do,
Tichicus my deare brother and fayth-
full minister in the Lorde, shall shewe
you of all thinges, “ whom I sent vnto
you for the same purpose, that ye
myght knowe what case I stonde in,
and that he myght comfort youre
hertes.

2% Peace be with the brethren, and
love with fayth, from God the father
and from the Lorde Iesu Christ.
*4Grace be with all them which love
oure lorde Iesus Christ in puernes.
Amen.

APPENDIX

HEADS OF DOCTRINE
ADDITIONAL NOTES
VOCABULARY OF THE EPISTLE

HEADS OF DOCTRINE IN THE EPISTLE.

THEOLOGY OF THE EPISTLE TO THE EPHESIANS.

God the Father.

Christ.

The Holy Spirit.

Doctrine of the Holy Trinity.
The Will of God.

The World and Creation.
Man :—Body—Soul—Spirit.
The Heart.

The Unseen World.
Angels—Evil Powers.

The Devil.

Sin.

Predestination and Divine Purpose.
Redemption—Atonement.
Forgiveness.

Grace.
Peace—Righteousness—Truth.
Revelation.

Knowledge and Wisdom.
Faith—-Hope—Love.
Light—Life.

Good Works.
Thanksgiving—Prayer.

The Church.

The Communion of Saints.
Christian Sacraments.

The Christian Ministry.

THEOLOGY OF THE EPISTLE TO THE EPHESIANS.

God the Father, (i. 2.)

‘The Father, from whom every family in heaven and on earth
derives its name’—derives that which gives it a right to the title—
and—that which truly makes it what it is. (iii. 14 and notes.)

‘The Father of glory ’—the source and the object of all reve-
lation—‘ the God of our Lord Jesus Christ’—the God whom He
acknowledges and at the same time reveals. (i. 17 and notes.)

‘One God and Father of all (cfs cs xai warijp tavtwv), Who
is over all and through all and in all.’ (iv. 6.)

(The notes on this verse, as left by Dr Westcott, are probably to be
regarded as incomplete.—More particularly the note on the words 6 éml
mwavrov Kai dia mavtrwy Kal év macw would probably have been longer, had
the Commentary received the author’s final revision, and would have
contained some further explanation of the statement that in these words
‘the reference is not to the Person of the Father, but to the triune God—.’
Comparison of c. v. 20, cited in the previous note on és beds x. marhp
wdvrwy, indicates that here, as there, God the Father is contemplated as
revealed by, and approached through, ‘our Lord Jesus Christ,’ the ‘one
Lord’ of iv. 5.]

Cf. The Historic Faith, Lect. 1x. p. 52, 1904 ed.:—‘ Looking
then to this trust in a common redemption, let us hold fast our
belief in one Church, in one Body of Christ knit together by the
rites which He Himself appointed, one in virtue of the One Spirit
Who guides each member severally as He will, of the One Saviour
Who fulfils Himself in many ways, of the One God and Father

of all, Who is over all and through all and in all.’

See also Gospel of St John, p. 3, note on Jo. i. 1: ‘Thus we are
led to conceive that the Divine nature is essentially in the Son
and at the same time that the Son can be regarded, according to
that which is His peculiar characteristic, in relation to God as
God. He is the “image of God” (eixwy rod Oeod) and not simply
of the Father.’

‘Giving thanks always for all things in the name of our Lord
Jesus Christ to our God and Father’ (7@ Oe kat marpi). (v. 20.)

128 HEADS OF DOCTRINE IN THE EPISTLE.

Christ.

(a) ‘Grace to you and peace from God our Father and our
Lord Jesus Christ.’ (i. 2.)

‘Blessed be the God and Father of our Lord Jesus Christ.’ (i. 3.)

‘He chose us in Him before the foundation of the world—
having fore-ordained us unto adoption as sons through Jesus
Christ unto Himself.’ (i. 4, 5.)

‘The Son of God.’ (iv. 13.)

(6) The Divine counsel—now revealed—according to His
gracious purpose—‘to sum up all things in the Christ, the things
in the heaven and the things in the earth.’ (i. 10.)

‘In Him’ and ‘through Him’ and ‘unto Him’ (Col. i. 16)
were all things made.

He is the ‘first-born,’ ‘the beginning’ of all creation. Man
was formed in His Image; and in Him men find their con-
summation. The forces of Nature, so to speak, are revealed to
us in the Bible as gathered together and crowned in man, and the
diversities of men as gathered together and crowned in the Son of
Man ; and so we are encouraged to look forward to the end, to
a unity of which every imaginary unity on earth is a phantom or
a symbol, when the Will of the Father shall be accomplished and
He shall sum up all things in Christ—all things and not simply
all persons—both the things in the heavens and the things upon the
earth. (Eph. i. 10.)

We see, inscribed upon the age-long annals in which the
prophetic history of the world and of humanity has been written,
the sentence of inextinguishable hope ‘From God unto God.’
‘We see when we look back upon the manifestation of the Divine
plan that the order which we trace—nature, humanity, Christ—
corresponds inversely with our earnest expectation of its fulfilment.
Christ, the sons of God, nature. We see, in short, while we thus
regard the universe, as we must do, under the limitation of
succession, from first to last a supreme harmony underlying all
things—a holy unity which shall hereafter crown and fulfil creation
as one revelation of Infinite Love.

(Christus Consummator, pp. 103, 108, 111.)

‘One Lord.’ (iv. 5.)

(c) ‘His grace, which He freely bestowed upon us in the
Beloved.’ (i. 6.)

‘In Whom we have our redemption through His blood, the
forgiveness of our trespasses.’ (i, 7.)

HEADS OF DOCTRINE IN THE EPISTLE, 129

‘In the blood of Christ’ (ii. 13) the Gentiles, once afar, were
made near.

‘For He,’—uniting—and reconciling—Jew and Gentile—‘in
one body—to God—proclaimed Peace ’—glad tidings of peace—
‘to all far and near.’ (ii. 14—17.)

‘Through Him we have our access—to the Father’ (ii. 18)—
‘freedom of access’ (zpocaywyiv) and ‘freedom of address’ (ap-
pyoiav)—and thus personal communion with God. (iii. 12.)

And an eternal purpose was thus fulfilled. The same Lord,
Who is the stay of our faith and hope, is also the crown of the
whole development of the world.

Through all the changes of time God prepared the way to the
fulfilment of His counsel ;—all creation and life tending to one
end, now made manifest by the coming of the Son of God (iii. 11).

“*Even as God also in Christ forgave—dealt graciously with
(éxapicaro)—you.’ (iv. 32.)

The thought of the lovingkindness of God in Christ leads
St Paul to speak of the self-sacrifice of Christ.

‘Walk in love, even as Christ also loved you and gave Himself
up for you.’ (v. 1.)

‘Christ loved the Church and gave Himself up for it.’ (v. 25.)

‘The love of Christ which passeth knowledge’ (iii. 19)—a
love—answering to His very nature—including His love both for
the Church and for the believer.

(d) The work ‘which He wrought in the Christ, when He
(x) raised Him from the dead and (2) set Him at His right hand
in sovereign power. (i. 20f.)

Exalted to the Heavens—invested with universal sovereignty
(i. 22)—He is even now Head of His Church on earth (ib.)—and
has exercised His sovereignty by the gift of His quickening
grace, (ii. 1 f.)

The Christological passages in the Epistle [declare] that God is
the God and Father of our Lord Jesus Christ (i. 3), that Jesus
Christ is the Son of God (iv. 13), the Beloved (i. 6), the centre and
source of blessing, sanctification, adoption, grace, redemption to
believers (i. 3 ff.). One Lord (iv. 15), to Whom God has given
universal dominion (i. 21 f.). He is the Head of the Church, His
Body (i. 22 £., v. 23). In Him we were quickened, raised, set in
heaven (iv. 5 £.), created ‘for good works’ (ii. 10). In Him the
Gentiles are united with Israel in one body and reconciled

Ww. EPH. 9

130 HEADS OF DOCTRINE IN THE EPISTLE.

(ii. 13 £.). He is the chief corner-stone of the spiritual sanctuary
(ii. 20): in Him and in the Church God’s glory is revealed through
all the ages (ii. 21). The Ascended Christ (i. 20) endows His
Church (iv. 7 £.), which in and through Him reaches its complete-
ness (iv. 16). In Him (Jesus) is Truth (iv. 21): He communicates
Himself to His people (iv. 24). In Christ God forgives (iv. 32,
ef. i. 7). Christ gave Himself an offering and a sacrifice to God
for us (v. 2), gave Himself for the Church, to sanctify it (v. 25),
is to it as husband to wife (v. 32). He is the source of light
‘(v. 14), the saviour of the Body (v. 23).

Present to God before Creation (i. 4), He took flesh (ii. 5).
“By His Blood (i. 7) and Cross (ii. 6) He is to men the source of
peace with God (i. 2, vi. 23). The Ascended Christ fills all things
(iv. 10); in Him is the fulfilment of God’s purpose (iii. 11) :—the
future kingdom is the ‘kingdom of Christ and God’ (v. §): ‘the
wealth of Christ’ is unsearchable (iii. 8). He dwells in the hearts
of His people (iii. 17); our progress in the faith is measured by
increasing knowledge of ‘the Son of God’ (iv. 13).

The Holy Spirtt.

‘Sealed with the Spirit of promise, the Holy Spirit.’ (i. 13.)

The ‘spirit of wisdom and revelation’ (cf. i. 17) is a gift of the
Paraclete.

‘In one Spirit.’ (ii. 18.)

The Spirit—the surrounding, sustaining power.

‘Revealed to Christ’s holy apostles and prophets in the Spirit.’

(iii. 5).

‘That ye may be strengthened with power through His Spirit
in the inward man.’ (iii. 16.)

‘Giving diligence to keep the unity of the Spirit in the bond
of peace.’ (iv. 3.) [But see note ad loc. ]

‘One body and one spirit, even as also ye were called in one
hope of your calling.’ (iv. 4.)

Here a personal reference to the Holy Spirit seems to be
foreign to the context, though His work is recognised in the
formation of the Church, and the informing spirit of the Christian
Society is necessarily in fellowship with the Holy Spirit.

‘And grieve not the Holy Spirit of God, in whom ye were
sealed (cf. i. 13, Apoc. vil. 3 ff.) unto a day of redemption.’ (iv. 30.)

‘The sword of the Spirit.’ (vi. 17.)

The sword which the Spirit provides and through which it acts.

HEADS OF DOCTRINE IN THE EPISTLE. 131

With these Ephesian passages are to be compared
of > ’ er ‘ * bod
1 Thess. i. 5 év rvevpare dyiy xa rAnpopopia roAdg.
a > tal td fal a ¢ a
1 Cor, vi. 11 €v To mveduare Tod Geod Yudv.
» = XH 3 &v mvedpare Oeot Nadkwov—év wv. dylw.
ri 13 év évi rvevpati—rdvres els &v cGpa €BarricOnuev.
2 Cor. vi. 6 & mvevuart dyiy, év dydrn dvutoxpiry (cf. Gal.
v. 22).
Rom. viii. 9 ov éoré év capki, ddd’ ev mvedpari, elrep mvEdpo.
Oeod oikel ev div.
» ix. 1, Xiv. 17, xv. 16 ev mv. dyiv.
Phil. i. 27 dre orjnere ev évi rvedpare.
Col. i. 8 ri tudy dydarny év rvedpare
1 Tim. iii. 16 dtxaww6n év rvedvpare
- > # e a * e Ld >
t Pet. i. 12 7. edayyedtcapévon duds mvedpare dyin éroora-
Aevtt da’ odpavod.
Jude 20 év mrejpare ayy tporevxdpevo.
Apoce. i. ro, iv. 2, xvii. 3, xxi. 10.

Doctrine of the Holy Trinity.

By St John glimpses are opened to us of the absolute
tri-personality of God. From the statement that ‘God is Love’
—Love involving a subject, and an object, and that which unites
both—we gain the idea of a tri-personality in an Infinite Being.
In the Unity of Him, Who is One, we acknowledge the Father,
the Son, and the Holy Spirit, in the interrelation of Whom we
can see Love fulfilled.

Other Apostolic writers, as St John elsewhere, deal with the
Trinity revealed in the work of Redemption—the ‘Economic
Trinity.’

St Paul, in 1 Cor. xii. 4-6 had written: dapéras dé
xapirpdarwv eioiv, 76 8€ abtd mvedpa* Kal diaipéves Siaxovidy ciciv,
cal 6 adrds Kvpios: Kal Sraipécers evepynudruv «ictv, 6 8% adrds Oeds
6 évepywv Ta wavra ev Tac, in 2 Cor. xiii. 13 4 xdpis T. Kupiov yudy
L Xp. x. qaydry t. Geod x. Kowwvia 7. dylov mvevparos werd TavTwY
tudv, and in Rom. xv. 30 wapaxadd 6& duds, 86 7. xupiov qudv
I. Xp. «. Od 7. dyadays trod rvevparos cwvaywvicacGai pou ev 7.
mpocevxais trép éuod mpos Tt. Oeov.

In the Epistle to the Ephesians the doctrine of the’ Holy
Trinity is brought into sight in more than one passage.

First in the Hymn of Praise (i. 3-14) which immediately

g—2

132

The

The

HEADS OF DOCTRINE IN THE EPISTLE.

follows the opening salutation, the work of each Person of the
Holy Trinity is shewn :—of the Father (6 eds kat zarip tot Kupiov
jpav “I, Xp.) in the eternal purpose of His love (vv. 4-6): of the
Son (r. yyarnuévw) in His Incarnation (vv. 7-12): of the Holy
Spirit (76 rvevuart tis érayyedlas 7G dyin) giving to believers the
pledge of a larger hope.

Then in the passage (ii. 11-22) describing the union of Jews
and Gentiles in one Divine Body, the doctrine of the Holy Trinity
is based upon facts of Christian experience, St Paul declaring the
message of Peace brought by Christ to be universally effective
‘because (ii. 18) through Him (Christ Jesus) we have our access
in one Spirit (év évi rvevpari) to the Father (apés tov rarépa).’

And in the parenthetical view (iv. 4-14) of the unity and
manifold endowment of the Christian Society there is reference
(vv. 4-6) to the Triune God, ruling, pervading, sustaining all;
and the work is recognised of a Holy Spirit, of Christ Jesus our
Lord, and of ‘One God and Father of all,’ made known by the
Incarnate Son.

Will of God.

(a) ‘Paul by the will of God an apostle of Christ Jesus.’ (i. 1.)

(b) ‘According to the good pleasure of His Will’ (i. 5) :—
where we see God’s Will as the expression of a gracious purpose.

‘Having made known the mystery of His Will’ (76 pvarjpiov
Tov GeAjparos adrod):—that is, the Divine counsel now revealed,
which expressed His Will. (i. 9.)

‘According to the purpose of Him, Who worketh all things
after the counsel of His Will.’ (i. 11.)

[v. inf. on ‘Predestination and Divine Purpose.’]

(c) ‘Doing the will of God—as servants of Christ.’ (vi. 6.)

The phrase ‘the will of the Lord (7. xvpiov)’ occurs at v. 17
81d. rotro wy yiverOe adpoves, dAXG cuviere TL TO O€Anua Tod Kupiov, —
and elsewhere only in Acts xxi. 14.

World (6 xécpos, 6 aiwy),
Aioy describes an age marked by a particular character: xéopos
the whole constitution of things.

(a) ‘He chose us in Him before the foundation of the world’
(mpd xataBodrgs kdapov). (i. 4.)

The members of Christ are placed in an eternal relation to
Christ their Head—beyond time, before all time.

HEADS OF DOCTRINE IN THE EPISTLE. 133

(6) ‘Without God (aOeo.) in the world (& 7G xdcpy). (ii. 12.)

‘The world’—the order of the physical universe.

(c) ‘Not only in this world—or age—(év rovrw 74 aidv.), but
‘also in that which is to come.’ (i. 21.)

‘That in the ages to come (év rots aldow trois érepxopévors) He
might shew the exceeding wealth of His grace,’ (ii. 7.)

The Apostle looks forward to a succession of ages—units of
the great age (iii. 21 eis tavas Tas yeveds rod aldvos Tar aidvwr).

(d) ‘According to the course of this world’ (kara tdv aldva
Tov Kéopov TovTov). (ii. 2.)

Creation.

The phrase wpo xataBoAys xéopov is used also in 1 Pet. i. 20 of
the work of Redemption in the Son (zpoeyvwopévou piv mpd xara-
Bodjyjs Kocpov, pavepwévros 8& én’ éoxdrwv Tav xpdvwv SC duds) and
in Jo. xvii. 24 of the love of the Father for the Son (dr iyaryods
pe pd kataBodHs Kecpov). This is ‘the only place where St Paul
has it’: but ‘the idea of the designation of Messiah in the counsel
of God before all worlds is expressed more or less distinctly in
other language in Eph. i. 9, 10; iii. g-11; Col. i. 26, 27; 2 Tim.
i.g; ef. 1 Cor. ii. 7; Rom. xvi. 25’ (Hort on 1 Pet. i. 20). The
phrase is not used in the Lxx. or elsewhere than in the N.T.

{Hort, however, l.c. compares Plutarch, Moral. ii. 956 a 16 é& dpxijs Kat
dpa TH porn kaTaBory Tov dvOpwrwy.]

The corresponding phrase aré xataBodys Kdcpov, likewise not
found in the Lxx., is used in Heb. iv. 3 (trav épywv ad xataBoAns
Kéopov yevrnOévtwv), ix. 26; Apoc. xiii. 8; xvii. 8 (ay od yéypamrar
76 dvopa eri 76 BiBAlov Tis Cwijs amd KataBoAjs Kocpov); Mt. xxv,
34; Lk. xi. 50.

‘In God, Who created all things (7@ ra wavra xticayrs)’ has
been hidden (iii. 9) from all time (amd rév aidvev) an eternal
purpose now made manifest and fulfilled by the coming of the
Incarnate Son :—in Him, in the Christ, it was the purpose and
good pleasure of God to sum up all things (i. 9 f.)—‘the things in
the heavens and the things upon the earth.’

Man in himself.
Body. Soul. Spirit.
Man’s body: v. 29 ws T& éavtay cupara.
Mam’s soul: vi. 7 éx woyis per’ edvoias Sovdcvovres.
Marn’s spirit: the highest part of his nature, by which he holds
fellowship with God.

134

The

The

HEADS OF DOCTRINE IN THE EPISTLE.

ii. 22. ‘The Lord, in Whom ye also are builded together for
a dwelling-place of God in the spirit (év tvedpart)’: cf. iii. 5.

iv. 23. ‘And that ye be renewed in the spirit of your mind
(16 rvevpare Tod vods Umar).

Contrast iv. 17 év paraidryt. Tod vods airav (of the Gentiles)
and Ool. ii. 18.

v. 18. ‘But be filled in spirit (wAnpoto Ge ev rvevparr): where
év mvevpare is opposed to ev capki.

vi. 18. ‘Praying at every season in spirit.’

Heart (xapdia).

(a) ‘To the end that, having the eyes of your heart (rots
dpadpovs THs Kapdias) enlightened, ye may know....’ (i. 18.)

(b) The heart—the seat of character.

‘That Christ may dwell in your hearts through faith.’ (iii. 17.)

‘Because of the hardening of their heart.’ (iv. 18.)

‘In singleness (drAéryti) of heart (77s xapdias vudv) as unto
Christ ’—2.e, without hypocrisy, as unto Christ, Who knoweth the
hearts of men. (vi. 5.) So Col. iii. 22.

(c) ‘Singing and making melody with your heart to the
Lord.’ (v. 19.)

The outward music to be accompanied by the inward music of
the heart. So Col. iii. 16.

‘That He may comfort (wapaxadéoy) your hearts.’ So Col. iv.
8, ii. 2. (vi. 22.)

In Col. iii. 15 7 eipyvy Tot ypicrod BpaBeverw ev rais xapdias
Upov.

Onseen World..

Of the relation of Man to the Unseen St Paul speaks

(a) in earlier Epistles ;

1 Cor. ii. g f.: ‘things which eye saw not and ear heard not.’
(Is. lxiv. 4.)

2 Cor. iv. 18: ‘while we look not at the things which are seen
(7a BAeropeva), but at the things which are not seen (ra yu BXero-
peva): for the things which are seen are temporal ; but the things
which are not seen are eternal.’

Rom. i. 20: ‘For the invisible things (ra—depara) of Him from
the Creation of the world are clearly seen (xaGopara:), being
understood (voovpeva) by means of the things that are made (rots
rroujpacw), even His everlasting power and Godhead.’

The

HEADS OF DOCTRINE IN THE EPISTLE. 135

(0) in the Colossian and Ephesian Epistles.

Col. i. 15 ff.: ‘things visible and things invisible—thrones or
dominions or principalities or powers.’ :

Eph. i. 3 : ‘The God and Father of our Lord Jesus Christ, Who
blessed us in all spiritual blessing in the heavenly order (5 edAoyjoas
npas év wdoy edoyia rvevpatiKh ev Tors érovpavious) in Christ.’

Eph. i. 20: ‘when He raised Him from the dead and made
Him to sit at His right hand in the heavenly order (é 7.
éroupaviois).’

Eph. ii 6: ‘raised us up with Him and made us to sit with
Him in the heavenly order.’

Eph. iii, 10: ‘to the intent that now to the principalities and
the powers in the heavenly order may be made known through
the church the manifold wisdom of God.’

Eph. vi. 12: ‘our wrestling is—against the principalities,
against the powers, against the world-rulers of this darkness,
against the spiritual forces of wickedness in the heavenly order.’

Cf. Phil. iii. 20 quay yap 15 wodcrevpa év odparois trdpye, é& ob
Kat owrppa dmrexdexoucOa «7.4. and 2 Tim, iv. 18 fvoerat pe 6
KUpios avd mavtds epyou movypod, Kal cuce eis THY Baotreiav abrod
THY émovpaviov.

The expression ra érovpdvtc [v. Add. Note, p. 152] is character-
istic of the Epistle to the Ephesians,

At iii. 10 (v. supr.) we have reference to intelligences of the
heavenly order, to whom ‘the manifold wisdom of God’ should be
made known through the Church; while at ii. 2 is indicated
organisation of powers of evil (kata tov dpxovta THs efovcias Tod
dépos), to whose assaults we are exposed, and at vi. 12 man’s
connexion with another—a spiritual—order, in which work powers

of evil (pos 7a zvevpatixa THs Tovnplas ev T. eroupaviors),

devil (6 8aBodos).

(a) ‘Nor give place to the devil’ (iv. 27)—‘the devil’—the
Tempter [to whom] unchecked passion leaves open the way.

(6) ‘That ye may be able to stand against the wiles of the
devil ’—‘ the devil ’—the supreme leader of the powers of evil.

The word does not occur elsewhere in St Paul except in the
Pastoral Epistles (1 Tim. iii. 6, 7; 2 Tim. ii. 26).

(c) The title ‘the Evil One’ (6 zovypds), occurring in
Mt. v. 37, vi. 13, xiii. 19, 38; Jo. xvii. 15, and characteristic of

136

Sin.

HEADS OF DOCTRINE IN THE EPISTLE.

the First Epistle of St John (ii. 13f, iii. 12, v. 18£), is found
Eph, vi. 16,—‘the shield of faith,’ whereby the Christian is ‘able
to quench all the darts of the evil one that are set on fire,—but
not elsewhere in St Paul.

(2) ‘The prince of the power of the air’ (ii. 2)—a temporary
and contingent power—is the ‘god of this world’ (6 Oeds rot
aidvos rovrov) of 2 Cor. iv. 4—a personal power [to whom] is
subordinate the spirit which is active (rod évepyodvros) in the sons
of disobedience—‘ the prince (or ruler) of this world’ (6 dpxwv rod
koopou tovrov) of Jo. xii. 31, xiv. 30, xvi. 11, [is] the one great
enemy [of whom] all other enemies are, as it were, instruments.

“You, when you were dead through your trespasses (zapomru-
paccv) and sins (duaprias), wherein aforetime ye walked according
to the course of this world....... > (ii. 1.)

‘Us, when we were dead through our trespasses, God quickened
together with the Christ.’ (ii. 5.)

‘In Whom we have our redemption through His blood, the
forgiveness of our trespasses.’ (i. 7.)

‘Be ye angry and sin not.’ (iv. 26, from Ps. iv. 5, Lxx.)

[See Addit. Note.]

Predestination and Divine Purpose.

‘Having foreordained (xpoopicas) us unto adoption as sons
through Jesus Christ unto Himself.’ (i. 5.)

‘In Whom we were also made God’s portion, having been
foreordained ’ (zpoopicbevres, praedestinati) to occupy this position
‘according to the purpose of Him, Who worketh all things after
the counsel of His Will.’ (i. 11.)

The word zpoopifev occurring in these two verses of the
Ephesian Letter, had previously been used by St Paul in two
passages only of his Epistles, namely once in the First Epistle to
the Corinthians (1 Cor. ii. 7) ‘But we speak a wisdom of God in
a mystery, the wisdom which has been hidden, which God /ore-
ordained (mpowpicev) before the ages unto our glory,’ and twice, in
one context, in the Epistle to the Romans (Rom. viii. 29 f.)
‘Because whom He foreknew (mpodyvw), them He also foreordained
(rpowpicev, praedestinavit) to be conformed to the image of His
Son, that He might be the firstborn among many brethren: and
whom He /oreordained, them He also called: and whom He

HEADS OF DOCTRINE IN THE EPISTLE. 137

called, them He also justified ; and whom He justified, them He
also glorified.’

It occurs in no other Epistle,

But it is used in Acts iv. 28: ‘to do whatsoever Thy hand and
Thy counsel (7 xe‘p cov x. 7 Bovdy) foreordained to come to pass.’

The word mpéGects, used of ‘purpose’ generally Acts xi. 23,
XXvil, 13, 2 Tim. iii, ro, is found (in connexion with mpoopéfew)
of God’s eternal purpose in both the Roman and the Ephesian
Epistles, and in no other excepting the Second Epistle to Timothy :
and the verb mpodHero likewise occurs only in Romans and
Ephesians.

In Rom. iii. 25 St Paul writes (gv Xp. I.) dv mpoéBero & Oeds
idaorypov, ‘Whom God set forth (R.V. marg. purposed) to be a
propitiation’: in viii. 28 ‘And we know that to them that love
God all things work together for good, even to them that are
called according to His purpose (rots xara mpdGeow KAyrois odcww)’:
and in ix. 11 ‘that the purpose of God according to election
(q Kat’ éxdoynv mpdbecis rod Geod) might stand.’

Here in the Epistle to the Ephesians we have i. 9 ‘according
to His good pleasure, which He purposed (zpoéGero) in Him,’ @.¢.
in accordance with the gracious purpose which He set before
Himself to accomplish in Him (se. &v 1G yyarnpévw): then i. 11
‘foreordained according to the purpose (xara mpdGecw) of Him,
Who worketh all things after the counsel of His will (xara +.
Bovdnv rod OeAjparos airod): and lastly iii. 11 ‘according to a
purpose of the ages (xara mpoGeow tov aiwvwy) which He accom-
plished in the Christ, even Jesus our Lord.’

The word Bovdy is used of God in Luke vii. 30, Acts ii. 23,
xiii. 36, xx. 27, and in Heb. vi. 17 76 dweradetov trys BovAns adroi,
as well as in the passage in Acts above quoted (iv. 28) where it
occurs with the verb zpouwpice, and in the verse of this Epistle
just cited (i. 11) in connexion with mpé@eors. The ‘counsel’
referred to in the Epistle to the Hebrews was that of bringing
universal blessing to men through the seed of Abraham: and so
in this Epistle it is through Israel in old time, and now through
the Christian Church, a new Israel, that the counsel of God is
wrought out for the world.

BovAcoOa: is used of the Divine purpose in 1 Cor. xii, 11
mdvra 8& Tatta évepyel TO ey Kal 7d avré wretpa, Siacpody idia éxadorw
xaOus BovAcra, Ja. i. 18, 2 Pet. iii. 9, Mt. xi. 27 (= Lk. x. 22), as
well as in Heb. vi. 17 wepicadtepov BovAdpevos 6 Beds erideiéar x.7.2.

138 HEADS OF DOCTRINE IN. THE EPISTLE.

(v. supr.), where, as elsewhere, it regards a purpose with respect
to something else—God being minded to shew more abundantly to
man’s apprehensiou—and not (like @é\ev) a feeling in respect of
the person ‘willing’ himself (cf. Col. i. 27 ofs 7OéAnoev 6 Oeds
yropioa, ti Td rrodros THs Sdéyns 7. pvernpiov TovTou ev 7. COverw).
The verb (SovAecOo1) does not occur in the Ephesian Epistle.

The Will of God is not arbitrary, but guided by a settled
counsel (@ovAy).

The revelation of this Divine counsel—or ‘mystery ’—is thus
the expression of His Will.

To the fulfilment of His counsel God prepared the way through
all the changes of time unceasingly, and now at length the steps
towards it can be seen,

By the coming of the Son of God an eternal purpose was
fulfilled—a purpose eternally designed, if only lately disclosed.

With the Father purpose and work are one.

Historically, the great counsel of God, interrupted by man’s
sin, was accomplished by the redemptive work of Christ.

Redemption.

The words connected with the idea of ‘redemption,’ found in
the New Testament (for their use in the Lxx. see Add. Note on
Heb. ix. 12, Hebrews, p. 295) are dvtpov, avtidvtpov, AvTpota Oat,
AutpaTys, AUtpwats, arodtTpwors.

Of these Avrpov alone occurs in the Gospels, and only in
Mt. xx. 28 (=Mk. x. 45) Sodvar ray Wuxyy avrotd AUrpov avi
mo\Aav : while Avrpwrys is found only in Acts vii. 35, of Moses.

With the exception of the single occurrence of Avrpov in the
Synoptic narrative, the whole group of words is confined to the
Epistles of St Paul and writings (including 1 Peter) which are
strongly coloured by his language. They are entirely absent from
the writings of St John.

Of one or other of the three words AvrpotcPa, ‘to redeem,’
Avtpwots, aroditpwors, we have the following instances :

(a) In earlier Epistles of St Paul:

1 Cor. i. 30: ‘in Christ Jesus, Who was made unto us
(éyevyOn) wisdom from God, both righteousness and sanctification
and redemption’ (aodvrpwats).

Rom. iii. 24: ‘being justified freely by His grace through
the redemption that is in Christ Jesus’ (8a ris droAuTpacens THs
év Xpiotd “Incod).

HEADS OF DOCTRINE IN THE EPISTLE. 139

Rom. viii. 23: ‘the redemption of the body’ (r. drodvrpwow 7.
owparos).
(6) In the Epistles of the Captivity :

Col. i. 14, and here in Eph. i. 7: ‘in Whom we have our
redemption’ (év @ exouev tHv darod¥tpwow)—the redemption which
is the outcome of our faith—a redemption wrought by Christ
‘through His blood’ (v. 7)—‘our redemption which is nothing
less than the remission of our sins’ (Lightfoot, Colossians, Pp. 137):

Eph, i. 14: ‘unto the redemption of God’s own possession’
(cis droAvrpwow ris eperoujoews)—this, and the consequent ‘praise
of His glory,’ being the final cause of the work of Christ and of
the Mission of the Spirit (v. 13).

Eph. iv. 30: ‘in Whom ye were sealed unto a day of redemp-
tion’ (eis qpépay drodvtpuceus).

The ‘redemption’ is of captives from bondage—from the
bondage of sin.

(c) In the Pastoral Epistles Avrpote Ga: occurs once: Tit. ii. 14
iva AuTpwoyTat uas dad macys avouias, and avtidvrpov once, 1 Tim.

ii. 6 Xpiotds “Iycois, 6 Sods éaurdv avridvtpov Umép TavTwr.

(d) In 1 Peter i. 18 ov pOaprois...ZduTpuOyre éx TAS paraias
vpav dvactpopys...dAAa tiysiw aipati—we have some ‘words—
apparently founded on Is. lii. 3 (od werd apyvpiov Avtpwhycecde)’:
while ‘the idea of the whole passage is—deliverance through the
payment of a costly ransom by another’ (Hort, ad loc.).

(e) In the Epistle to the Hebrews we have dvtpwors at ix. 12
aiwviay Avtpwat evpapevos and azroAvtpwors at ix. 15 eis aroAvTpwow
Tav éxt tH mpurn diabyxy wapaBacewy as well as at xi. 35 ov
mpoodeEapevor T. arrodvTpwor.

Christ ‘entered in once for all into the Holy place, having
obtained an eternal Redemption’—an eternal, not a temporary,
deliverance for His people (ovx éaura, ras yap 6 dvaudprytos; dAdo
7 Aag a’rod. Oecumenius). He is Mediator of a New Covenant,
that a death having taken place ‘for redemption from the trans-
gressions that were under the first covenant they that have
been called may receive’ what had been promised—an eternal
inheritance.

(f) In the Synoptic Gospels, besides ‘our Lord’s saying in
Mt. xx. 28 (=ME. x. 45) “The Son of Man came not to be
ministered unto, but to minister cal dodvar ryv Yuyjv aitod Avtpov

140 HEADS OF DOCTRINE IN THE EPISTLE.

a

(a ransom) avti roAAGv ”—the starting-point of this and all similar
language in the Epistles’ (Hort on éAvrpwOyre, 1 Pet. i. 18)—
we have 5

Lk. i. 68: éroinoey Mirpwow 7G Aad abrot (from Lxx. of
Ps. cxi. g Avrpwow areorerkey 7G aw airod),

Lk. ii. 38: rots tpoodexouevors AUtpwow “IcpayA.

Lk. xxi. 28: dpyopevwy 8 totrwv yiverOar dvaxiare x. érapare
tT. Kepadds vudy, dior eyyiler 4 amokvTpwors Upav.

Lk. xxiv. 21: pAmiLoper ori abros éorw 6 pédAAwv Avtpoto Oat Tov
*Iopana.

In the Epistle to the Ephesians Redemption (droAvrpwors) is
presented

(1) as wrought by Christ, Whose ‘blood’ in relation to the
redemption and salvation of men, appears at i. 7 as that by means
of which (&& rot aiparos airod) and at ii. 13 as that in which
(ev 7. ai. T. x.) a8 in an encompassing life and atmosphere, the
believer is ransomed and lives ;

(2) as made known by God to Christians in its universal
power and as commensurate with the whole of Creation (i. 10, 21:
ef. Col. i. 20, Phil. ii. 9, 10);

(3) in connexion with the gift of the Holy Spirit, whereby
believers are ‘sealed’ (i. 13, iv. 30).

Further :

(4) in Eph. i. 7 ‘the Apostle defines rv drodvrpwow as THv
apeow tév wapattwpatwv’ (Lightfoot on Col. i. 14). The past
with its results is that which holds us in bondage. Not unlikely
that some false interpretation of ‘redemption’ as a deliverance
from the fetters of physical law caused the Apostle to emphasise
its moral nature.

Atonement (Reconciliation).

In earlier Epistles (1 Cor., 2 Cor., Rom.) the words xarad-
Adooew and xarahdayy are used in connexion with the death of
Christ.

‘The reconciliation is always represented as made to the
Father. The reconciler is sometimes the Father Himself (2 Cor.
v. 18, 19 €k Tov Oeod Tod KaTadAdéavtos yas éavT@ dia Xprorod...
eds fv ev Xpiord koopov kata\Aacowy éavTd), sometimes the Son

(Rom. v. 10, 11: ef. Eph, ii. 16).’ (Lightfoot on Col. i. 20.)

HEADS OF DOCTRINE IN THE EPISTLE. 141

‘In the Colossian and Ephesian Epistles the double compound
droxataA\aooev is used...in place of the usual xaradAdooew. It
may be compared with droxaracracis, Acts iii. 21.—The word
dmroxarak\dooev corresponds to azyddotpwpévous ...implying a
restitution to a state from which they had fallen, or which was
potentially theirs, or for which they were destined.’ (id. 7b.)

As in Col. i. 19-22: ‘For it was the good pleasure of the
Father that in Him should all the fulness dwell, and through
Him to reconcile (droxata\Aaga.) all things unto Himself, having
made peace (cipyvorowjoas) through the blood of His cross;
through Him—whether things upon the earth or things in the
heavens ;—and you, though ye were once estranged, and enemies
in your mind in (the midst of) your evil works; yet now hath he
reconciled (dmoxarnAAa€gev : V.1. amoxatyhAayyre) in the body of His
flesh through death,’—so here in Eph. ii. 16, the reconciliation of
humanity to God by the Cross is expressed in the words xai
dmoxataAagéy...7@ Oe@ dia Tov oravpod, and Christ, Who thus
Himself ts our Peace (v. 14 adrés yap éotw 7 cipyvy nyov), and,
after His victory, ‘proclaimed peace’ (v. 17) to all far and near,
[is presented as] uniting and reconciling both Jew and Gentile in
one body to God, abolishing the enmity, the twofold enmity,
which the Fall had brought to men and the Law had fixed and
revealed between themselves and towards God.

Forgiveness,

‘In Whom we have our redemption through His blood, the
forgiveness of our trespasses’ (rv ddeow taév raparTwparwr).
(Gi. 7-)

The word adeots occurs in the Pauline Epistles only here and
in the parallel Col. i. 14 (7. dpeow 7. duapridyv).

The verb dduevas in the sense of ‘forgive’ is not found in
St Paul’s writings except (Rom. iv. 7) in a quotation from Lxx.
Ps. xxxii. 1.

But the verb xapilecOou, ‘deal graciously with’ is used by
St Paul in eight Epistles (1 Cor., 2 Cor., Gal., Rom., Phil., Col.,
Eph. and Philem.) and in some of these passages (as in Lk. vii.
42 £.) ‘forgiving’ is [the bounty] specially [intended], namely in
2 Cor. ii. 7 wore tovvayriov ipas yapicacba, 10 @ b€ Te yapilerde,
Kaye: Kal yap éya 8 Kexdpiopar, et Te Kexapopat, du’ duds év tpocwmrw
Xpworod, in Col. ii. 13 xapirapevos yyiv wavra ta waparrupara, ib,
iii. 13 xapifopevor Eavrois.. kabas Kal 6 Kipios éxapicaro tiv obtws

142 HEADS OF DOCTRINE IN THE EPISTLE.

kal vuets; and in this Epistle twice in the verse iv. 32: ‘Be ye
kind one to another, tender-hearted, forgiving each other even as
God also in Christ forgave (éxapioaro) you.’

Grace (xapis).

(a) The grace—the free and bounteous goodness—of God.

‘Grace to you and peace from God our Father and the Lord
Jesus Christ.’ (i. 2.)

‘To the praise of the glory of His grace, which He freely
bestowed upon us in the Beloved, in Whom we have our redemp-
tion through His blood, forgiveness of our trespasses, according to
the riches of His grace.’ (i. 7.)

‘The exceeding riches of His grace.’ (ii. 8.)

‘By grace have ye been saved’ (ii. 5)—‘by grace—through
faith’ (% 7).

(6) Apostleship—a stewardship of the Grace of God.

‘The administration (stewardship) of the grace of God which
was given me to you-ward.” (iii. 2.)

‘The gift of the grace of God that was given to me.’ (iii. 7.)

‘To me—was this grace given.’ (v. 8.)

(c) Specific grace given to each member of the Christian
Society.

‘But to each one of us was the grace given according to the
measure of the gift of Christ.’ (iv. 7.)

‘Grace be with all them that love the Lord Jesus Christ in
incorruption.’ (vi. 24.)

That which is elsewhere a Divine prerogative is, however,
once (in iv. 29) attributed to human speech : ‘no corrupt speech
...but whatever is good...that it may give grace to them that hear.’

Peace (cipyvy).

“Grace to you and peace from God our Father and the Lord
Jesus Christ’ (i. 2)—‘Peace to the brethren—from God the
Father and the Lord Jesus Christ’ (vi. 23).

Cf. Phil. iv. 7 ‘the peace of God,’ Col. iii. 15 ‘the peace of
Christ.’

The Divine gift of peace which (Jo. xiv. 27) the Lord in
departing left behind as His bequest to His disciples (eipyvyv
adinus tyiv, eipyvyv rHv eunv didwpu vuiv)—the realised confidence
of faith and fellowship with God—attends the Church during the
period of gradual revelation.

HEADS OF DOCTRINE IN THE EPISTLE. 143

‘For He’--He Himself and no other—‘is our Peace’ recon-
ciling Jews and Gentiles in Himself—and both thus united in one
body—to God (ii. 14). Thus ‘making peace’ (v. 15) He (v. 17)
proclaimed ‘ Peace to all.’

‘In preparedness of’ this ‘Gospel of Peace’ Christian warriors
will stand. (vi. 15.)

‘To keep the unity of the spirit in the bond of peace.’ (iv. 3.)

Righteousness (Sixacoovvy).

The fulfilment of duties to others.

‘The new man which has been created after God in righteous-
ness and holiness of the truth.’ (iv. 24.)

‘For the fruit of light is—is shewn—in all goodness and right-
eousness and truth. (v.9.) Cf. Is. xi. 5, xxxii. 17.

‘The breastplate of righteousness’ (vi. 14)—righteousness,
which guards the heart.

So Isaiah lix. 17 ‘And he put on righteousness as a breast-
plate’ and Wisd. v. 19 ‘He shall put on righteousness (as) a
breastplate’ (évdvcera: Oupaxa Sixatoovvyy).

Truth (ddAyOea).

(a) ‘The word—the message—of the truth—the Gospel of
your salvation.’ (i. 13.)

For rév Adyov tis dAnGeias cf. 2 Tim. i. 15.

(6) ‘The new man, which hath been created after God in
righteousness and holiness of the truth.’ (iv. 24.)

(c) ‘Wherefore putting away falsehood (ro weddos) speak ye
truth each one with his neighbour.’ (iv. 25.)

From Zech. viii. 16 sq. Aadrcire GAxOetavy Exacros: mpos Tov
tAnoiov avrod, adnGeay Kal Kpiua eipyvixdv Kpivare év tais midais
tyav, cal éxaoros THV Kaxiay Tod TAyTiov avrod py oyileoOe ev rais
kapdiois Suav, kal spkov wevd) py ayamdare.

(d) ‘For the fruit of light is—is shewn—in all—in every
form of—goodness and righteousness and truth.’ (v. 9.)

In Phil. i. 11 xapwov dixowocvvys (cf. Amos vi. 12, Prov. xi. 30,
Ja, iii, 18 xaprds S& Sixarocdvys ev eipyvy ometperar toils mowdow
eipyvyv), ‘righteousness in Christ [is regarded as] in its very
nature fruitful: it is indeed the condition of bearing fruit’
(Lightfoot: ad loc.)

(e) ‘Stand ye therefore,—having girded your loins with truth’
(vi. 14): truth—sincerity—the stay of the Christian character.

144 HEADS OF DOCTRINE IN THE EPISTLE.

Revelation (dmroxddws).
‘a spirit of wisdom and revelation’ (i. 17).
‘by revelation was made known unto me the mystery’ (iii. 2).
‘as now it was revealed (dexaAvpOn) unto His holy apostles
and prophets’ (iii. 5).

Knowledge and Wisdom.

The importance of Knowledge and Wisdom appears from the
passages of the Epistle in which one or more of the words yvéats,
éxiyvwors [v. note on i. 17], copia, ppdvycis, or corresponding
verbs or adjectives occur.

In addition to, and through the accomplishment of, his office
of evangelising the Gentiles it was given to St Paul ‘to bring to
light what is the dispensation of the mystery which from all ages
has been hid in God Who created all things—hid, I say, to the
intent that now to the principalities and the powers in the
heavenly order may be made known (yvwpicOy) through the Church
the manifold wisdom (4 wodvmoixiros copia) of God’ (iii. 9 f.).

And his thanksgiving (i. 16) for the faith of the readers of
the Epistle is combined with prayer ‘that the God of our Lord
Jesus Christ, the Father of glory, may give unto you a spirit of
wisdom and revelation in knowledge (ériyvice) of Him’ (i. 17).

*Exiyvwors recurs iv. 13: ‘till we all attain unto the unity of
the faith and of the knowledge of the Son of God’ (v. inf. s.v. Faith).

‘In all wisdom and prudence’ (i. 8) is the phrase (parallel to
Col. i. 9 &v racy copia x. cvvéret rvevpatixn) describing the manner
in which the grace of God was manifested in those on whom it
was bestowed. Wisdom deals with principles: prudence with
action. Through these gifts believers are enabled to trace (a) the
connexion between successive revelations which He made ‘by
divers portions and in divers manners,’ all leading up to the final
revelation in His Son, (8) the complete and harmonious fulfilment
of His earthly work in His Birth, Death, Resurrection, and
Ascension, followed by the descent of the Holy Spirit, (y) the
signs of God’s counsel in the training of ‘the nations’ and in the
slow realisation of manifold lessons of the Gospel in post-Christian
history. @pévyois occurs in N.T. only here and Lk. i. 17; but
g¢pdviros frequently, viz. (@) in Pauline Epistles: 1 Cor. iv. 10,
x. 15, 2 Cor. xi. 19, Rom. xi. 25, xii. 16; (b) in Synoptic Gospels,
Mt. vii. 24, x. 16, xxii. 45, xxv. 2, 4, 8, 9, Lk. xii. 42, xvi. 8.

HEADS OF DOCTRINE IN THE EPISTLE. 145

While in i. 16 ff. the Apostle’s prayer began with the thought
of personal enlightenment, his prayer in iii. 16 ff. begins with the
thought of personal strengthening, but a strengthening which
shall issue in fuller knowledge (iii. 18 f.) ‘that ye may be strong
to apprehend (xatadaBéoGa.) with all the saints what is the breadth
and length and height and depth, to know (yvévar) the love of
Christ which passeth knowledge, that ye may be filled with all
the fulness of God.’ [[‘vaors here only in Eph.; Col. ii. 3, Phil. iii. 8.]

The other passages are :

v. 15: ‘Look therefore carefully how ye walk, not as unwise,
but as wise (cd¢ou).’

v.17: ‘For this reason be not foolish, but understand (cvviere)
what the will of the Lord is.’

vi. 8£.: ‘Knowing (ciddres) that whatever good thing each man
doeth, that shall he receive again from the Lord.’

‘ Knowing that their Master and yours is in heaven,’

[See Additional Note on ‘Intellectual claims and gifts of the Gospel.’]

Faith (iors). ;

(a) ‘The faith which is among you (xa vpas) in (¢.e, grounded
and resting in) the Lord Jesus.’ (i. 15.)

(b) ‘The faith shewn to all the saints’ (:b.)—the practical
expression of (a).

(ce) ‘Saved through faith (8d micrews)—by God’s grace (ri
xépirt)—not of yourselves—not of works.’ (ii. 8.)

(d) ‘Freedom of address and access to God through our faith
in Christ (Sid rs tictews adrod).’ (iii. 12.)

(e) ‘That Christ through faith (dud 79s riorews) may dwell in
your hearts.’ (iii. 17.)

(f) ‘One faith’ (ia wiotis)—in its objective sense. (iv. 5.)

(g) ‘The unity of the faith (rjv évéryta tis tictews) and of
the knowledge (x. r#s érryvucews) of the Son of God’—the Son of
God being the object of both—faith and knowledge. (iv. 13.)

Faith is a principle of knowledge. The special object of Faith
is a Divine Person made known to men and recognised by them.

(4) ‘The shield of faith’ (r. Gupedv THs miotews). (vi. 16.)

(i) ‘Peace to the brethren and love with faith ’—faith being
the condition of appropriating God’s gifts of peace and love. (vi. 23.)

W. EPH. # 10

146 HEADS OF DOCTRINE IN THE EPISTLE.

Hope (édris).

‘The hope of His calling’—the hope—kindled and sustained in
us by the fact that God has called us to His presence—the call
being a Divine invitation. (i. 18.)

‘Even as also ye were called in one hope of your calling’—the
hope being [here] coincident with the calling. (iv. 4.)

‘Apart from Christ—strangers to the covenants of the promise
—having no hope (éArida pa éxovres) and without God in the
world ’—face to face with the problems of nature and life, but
without Him in Whose wisdom and righteousness and love they
could find rest and hope.

Love (aydzn).

(a) ‘God—for His great love (8a ryv wodAgy aydany avrod)
wherewith He loved us—quiekened us.’ (ii. 4.)

(6) ‘And to know the love of Christ which passeth knowledge’
—“including both His love for the Church and for the believer.”
(iii. 19.)

(c) ‘Peace be unto the brethren and love with faith from
God the Father and Lord Jesus Christ’—peace and love being
God’s gifts and faith the condition of appropriating them.
(vi. 23.)

(d) ‘Be ye—imitators of God, as beloved children, and walk
in love, even as Christ also loved you’ (v. 1, 2)—the love of
Christians answering to the love of Christ: cf. Jo. xiii 34
évroAnv Kawiny dSidwpt vuiv, iva dyaware adAyjAous, Kabas yydrnoo
vpas, tva Kal vpels dyamare ddhApAous (and xv. 12, and 1 Jo.
iii. 16 sq.).

(e) ‘That we should be holy and without blemish before Him
in love’—love, which they have appropriated as God’s great gift.
(i. 4-)

(f) ‘Forbearing one another in love.’ (iv. 2.)

(g) ‘Living the truth in love’ (veritatem facientes): ‘Christ
—from Whom all the Body, fitly framed and knit together,
through every contact, according to the effective working of that
which is supplied in due measure by each several part, maketh for
itself the growth of the Body, unto the building up of itself in
love.’ (iv. 15, 16.)

Truth and Love (2 Jo. 3) describe an intellectual harmony

.

HEADS OF DOCTRINE IN THE EPISTLE. 147

and a moral harmony; and the two correspond with each. other
according to their subject-matter.

Love is truth in human action; and truth is love in regard to
the order of things.

(A) ‘Rooted and grounded in love.’ Love—the source of
growth and the stay of endurance.

Light (pas).

(a) ‘For ye were once darkness (cxéros), but now are light
($és) in the Lord (év Kvpiw)—light in fellowship with Him, Who
is the Light of the World.’ (v. 8.) Cf. v. 14, émiadoe cou 6
xpicres.

‘ Walk as children of light.’ 2b.)

‘For the fruit of light is in all goodness and righteousness and
truth.’ (v. 9.)

On the other hand, ‘ with the unfruitful works of darkness’
the Christians must ‘have no fellowship.’ (v. 11.)

Darkness perishes in the presence of light :

‘All things, when they are shewn in their true nature by the
light are made manifest :—for everything which is made manifest
is light (ds éoriv).’ (v. 13.)

(b) ‘Having the eyes of your heart enlightened (redwric-
pévous).’ (i, 18.)

(c) In addition to preaching the Gospel to the Gentiles,
St Paul was called ‘to bring to light (@wrica:) what is the
dispensation of the mystery which from all ages hath been hid
in God.’ (iii. 9.)

Life (fw).

‘ Alienated from the life of God (rijs Cwijs tot Oeod) —that life
which answers to the nature of God and which He communicates
to His children. (iv. 18.)

‘But God—even when we were dead through our trespasses
quickened us together with (cvve{woroince) the Christ.’ (ii. 5, 6.)

The word @avaros, ‘death,’ is not found in the Epistle. But
vexpovs T. TapartTwpaciy occurs ii. 1, 5 (v. supr.): while é« vexpuy
occurs i. 20, and éx trav vexpav (Vv. 14) in the Hymn ‘ Awake, thou
that sleepest, and arise from the dead.’

Of the future resurrection of men nothing is [directly] said in
the Epistle. ‘

10—2

148 HEADS OF DOCTRINE IN THE EPISTLE.
Good Works.

‘For it is His workmanship we are, created in Christ Jesus
for good works (émi épyos dyafots) which God afore prepared that
in them we should walk.’ (ii. 10.)

In Gal. v. 22, 23 ‘love, joy, peace, longsuffering, kindness,
goodness, faithfulness (mio7s), meekness, temperance’ are as
‘fruit of the Spirit’ contrasted with ‘the works of the flesh.’

Here in Ephesians ‘the fruit of light,’ in contrast with ‘the
fruitless works of darkness’ (v. 10), is said to be shewn ‘in all
goodness and righteousness and truth’ (v. 9)—a classification of
moral duties marking our obligation to self, our neighbour, God ;
while in another place (iv. 2) humility (ramewodpootvy), meekness
(rpatrys), and longsuffering (uaxpo6vpia) are named as graces,
which Christians are bound to cultivate, ‘forbearing one another -
in love’ and living ‘in the bond of peace.’ Kindness (xpyerérys),
joined with these in Col. iii. 12, stands in Ephesians (ii. 7) as a
Divine attribute. But in iv. 32 St Paul speaks of the duty of
Christians to be to one another kind (xpyoro/) and tender-hearted
(evorAayxvor), and thus (v. 1) ‘imitators of God.’

Thanksgiving (eixapurria).

‘But rather giving of thanks’ (v. 4)—our duty—recognising
the signs of God’s love in every good thing.

‘Giving thanks (evxapurroivres) always for all things in the
name of our Lord Jesus Christ to our God and Father.’ (v. 20.)

So St Paul’s opening Hymn of Praise (i. 314) is followed by
thanksgiving for the faith of the Ephesians :—

‘For this cause I also, having heard of the faith which is
among you in the Lord Jesus, and which ye shew toward all the
saints, cease not to give thanks for you.’

Prayer (mpocevyy).

(a) ‘In all prayer (xpocevyys) and supplication (Seyoews),
praying (zpocevxéuevor) at every season in spirit’—not in form or
in word only, but in that part of our being through which we hold
communion with God—and also ‘ watching thereunto (eis avd.
dypuvodvres) in all perseverance and supplication for all the
saints.’

(6) So ati, 16 in the Epistle—after thanksgiving Prayer :—
‘making mention (of you) in my prayers (émi ray zpocevydy pov).

HEADS OF DOCTRINE IN THE EPISTLE. 149

The Church.

The

(2) ‘And He gave Him to be Head over all things to the
Church, which is His body, the fulness of Him Who reaches His
fulness through all things in all.’ (i. 22 f.)

(6) ‘That now to the principalities and the powers in the
heavenly order may be made known through the Church the
manifold wisdom of God.’ (iii. 10.)

(c) ‘To Him be the glory in the Church and in Christ Jesus
unto all the generations of the age of the ages.’ (iii. 21.)

(¢d) ‘For a husband is head of the wife, as Christ also is
Head of the Church, being Himself Saviour of the body. But as
the Church is subject to Christ, so let the wives be to their
husbands in everything. Husbands, love your wives even as
Christ also loved the Church and gave Himself up for it;...... that
He might present the Church to Himself a glorious Church, not
having spot or wrinkle or any such thing....... 7 (v. 23—27.)

Cf. v. 29, ‘nourisheth and cherisheth it, even as Christ the
Church.’

‘But I speak looking to Christ and to the Church.’ (v. 32.)

Communion of Saints.

‘That we should be holy (aytovs) and without blemish before
Him in love.’ (i. 4.)

‘The faith which is among you in the Lord Jesus and which
ye shew to all the saints.’ (i. 15.)

‘But ye are fellow-citizens (cvpwoAtra:) with the saints.’ (ii. 19.)

‘Which in other generations was not made known unto the
sons of men as now it was revealed unto His holy apostles and
prophets in the Spirit—that the Gentiles are fellow-partakers
of the promise in Christ Jesus.’ (iii. 5.)

‘That being rooted and grounded in love ye may be strong
enough to apprehend with all the saints what is the breadth......
(iii. 17 £.)

‘With a view to the perfecting of the saints for a work of
ministry.’ (iv. 12.)

‘Watching thereunto in all perseverance and supplication for
all the saints,’ (vi. 18.)

150 HEADS OF DOCTRINE IN THE EPISTLE.

Christian Sacraments—
Baptism,

‘One Lord, one Faith, one Baptism’ (@v Bartiopua). (iv. 5.)

‘That He might sanctify it (the Church), having cleansed it
by the bath of water accompanied by a confession of faith (‘with
a word’: év pyuart).’ (Vv. 26.)

The py~a—the Baptismal Confession—was, there can be little
doubt, the simple creed that ‘Jesus is Lord’ (Rom. x. 9 édy
sporoyjons 76 pjya ev TG ordpari cov br. Kvptos “Incods).

‘Detrahe verbum et quid est aqua nisi aqua? Accedit verbum
ad elementum et fit sacramentum.’ (Aug. in Joh. Ixxx. 3, on
John xv. 3.)

[v. Add. Note on ‘The Sacrament of Baptism.’]

Holy Communion.

To the Sacrament of Holy Communion there is no reference in
the Epistle.

The Christian Ministry.

Mention is made (in iv. 11) of (a) ‘apostles,’ (b) ‘ prophets,’
(c) ‘evangelists,’ (d) ‘pastors and teachers.’

But, while there is thus evidence of specialisation of functions,
there is no sign in the Epistle of the existence of any outward
organisation or ecclesiastical hierarchy.

[See Additional Notes on
‘The Christian Society and the Apostolic Ministry.’

‘The Church in the Epistle to the Ephesians.’
‘Prophets of the New Covenant.’]

ADDITIONAL NOTES. I5I

ADDITIONAL NOTES,

On the expression ri érovupdvta.

"Evépyeva and évepyeiv in the N. T.

Wisdom and Revelation.

Intellectual claims and gifts of the Gospel.

The Sacrament of Baptism.

On ‘Sin’ in the’ Pauline Epistles.

The Fall of Man.

The Kingdom of God,—Kingdom of Christ.

The Christian Society, and the Apostolic Ministry.

‘The Church’ in the Epistle to the Ephesians.

Use of the word dwoxdéAvyis in the N. T.

On the use of the term pvorypiov in the N. T.

On the phrases év Xpiord, &v Xpioto “Iyood, év 76 pore.

The expression ra wdvra.

‘H ddéa in the Epistle to the Ephesians.

Words in the N. T. denoting Resurrection or Raising from
Death: éye(pew, dvacryvat, avdcracis.

On the meaning of xvBela (Eph. iv. 14).

Spiritual Powers.

Use of xara c. acc. in the Epistle to the Ephesians.

Use of the phrase év capxi.

Prophets of the New Covenant.

Ruskin on Eph. iv. 17 and on Conflict with Evil.

‘The world, the flesh, and the devil.’

Use of the Old Testament in the Epistle.

152 ADDITIONAL NOTES.

On the expression ra érovpana.

The adjective érovpavios [apart from the particular phrase ra
éroupavia] is used
(a) by St Paul:
1 Cor. xv. 40. ‘celestial bodies.’
48. ‘the heavenly (man)...... the heavenly (men).’
)(. xotxds...xotKol.
49. ‘the likeness of the heavenly (man).’
Phil. ii. 10. ‘of things in the heaven (érovpaviwv) and on the
earth and under the earth.’ )( értye(wv and kata ,Ooviwv.

2 Tim. iv. 18. x. cwoe eis THY BaciAciay avrod Tyv éxoupanov.

(B) by other writers of the N.T.:

Mt. xviii. 35. A v. 1. for otpanos.
Heb. iii. 1. xAjoews érovpaviov.
vi. 4. 7. Supeds 7. érovpaviov.
xi. 16. kpeirrovos (sc. ratpidos)...tovr’ éoriy érovpaviov.
xii. 22. “IepovoaAnp. érovpaviw.
The phrase r& érovpavia is used
(a) by St Paul: in the Epistle to the Ephesians only, viz.
Eph. i. 3. 6 eddAoyyoas ypas—er 7. erovpavioss.
20. kK, kabicas év ded adrod év tr. ex.
ii. 6. cumpyeipev «. cvvexadioey ev tr. ex.
iii, 10. yvwpicby—r. apyais x. 7. eLovarias év 7. én.
Vi. 12. mpos TA TvEvpaTLKa T. Tovypias év T. éx.
(8) in the Epistle to the Hebrews:
viii. 5. brodefyport x. oxid—r. érovpaviww.

ix. 23. atra—ra éroupdvia.
(y) once by St John: Jo. iii. 12. édv efrw vpiv ra érovpana.

The adj. odpavos is used only by St Matthew and St Luke.
Mt. v. 48.
vi. 14, 26, 32.
XV, 13. In every case with 6 raryp (pov v, vpsdv).
xviii. 35.
XXxlii. 9.
Lk. ii. 13. AnO0s otpartas odpaviov.
Acts xxv. 19. Tf otpaviw érracig.

ADDITIONAL NOTES. 153

The phrase év ovdpavois or év (once éri) trois otpavois is used
(a) by S¢ Paul in
2 Cor. v. 1. aiwmov év 7. odpavots.
Phil. iii. 20. qyciv—rd rodtrevpa ev obpavois Umdpxet.
Col. i. 5. dd 7. eAmida 7. croxemévny Suiv ev rots odpavois.
16. 7a év Trois obpavois x. 7 emi 7. yas.
+ s 4. a ¥ a ae > )
20. €ire Ta eri T. ys eiTe TA ev TOIS Odpavois.
Eph. i. 10. ra émi rots otpavols x. 7a emt THs yh.
iii. 15. év otpavois kal éml yijs.
= el e a e s 4 > + > a
Vi. 9. «, abrov x. tuav 6 Kipids eorw év ovpavois.

(6) by St Peter: 1 Pet. i. 4.
», the author of ‘Hebrews’: viii. 1, ix. 23, xii. 23.
» St Matthew and St Mark, passim: they also use the sing.
év (r@) otpavd.
», St Luke once only (x. 20): éypady év 7. odpavois.

In the Apocalypse and in the Gospel of St John only the
singular is found.

The general idea of the phrase—which is not found in the
Lxx.—is that of ‘the heavenly order,’ the scene of the spiritual
life with the realities which belong to it.

In Hebr. ix. 23 the phrase aira ra érovpavia expresses those
things, answering to the sanctuary with all its furniture, which
have. their proper sphere in the heavenly order; while at viii. 5
it means the realities of heaven generally, of which the Taber-
nacle presented the ideas in figures—copy and shadow.

By faith 7a érovpava are in one sense realised on earth.
7a pérepa (says Theophylact, following Chrysostom) érovpana-
Gray yap pydey éxiyeiov, ddAG Tavta TrevpaTiKa ev Tois puoTypiols
RN vste Sie Gtav yuav TO ToNXTevpa ev otpavois vrdpyel, Tas OvK
éroupavia Ta Kad” Has;

So Primasius: celestia, id est spiritalia que in veritate modo
in ecclesia celebrantur.

In Jo. iii. 12, ra érovpdma is used of the ‘heavenly’ in con-
trast with the ‘earthly’ elements of the Lord’s teaching—of those
truths which belong to the higher order—which are in heaven and
are brought down thence to earth as they can become to men.

As used in Ephesians, the phrase is peculiar to the Epistle
(cf., however, 6 érovpavios, sc. avOpwros, of 1 Cor. xv. 48 f.), and
describes the supra-mundane, supra-sensual, eternal order—‘ the

154

ADDITIONAL NOTES.

spiritual world’ generally, and not, as elsewhere, something which
belongs to the spiritual order.

On the other hand, ‘the metaphor of the heavenly citizenship
(Lightfoot on Phil. i. 27) occurs once in the Epistle to the
Ephesians (ii. 19, ovproAirat 7. dyiwv) and twice in the Epistle to

?

the Philippians, i. 27, roAvteveoOe adiws rot edayyeAiov Tod xpictod
(cf. Polye. § 5), and iii. 20, where, after telling us that ‘our
citizenship is even now (vmdpyxe.) in heaven’—‘ for the Kingdom
of Heaven is a present Kingdom’ (Lightfoot ad loc.)—St Paul
goes on to say, ‘from heaven hereafter we look in patient hope
(drexSexoueba) for a deliverer’ (id.)—‘even the Lord Jesus Christ,
who shall change the fashion of this body of our humiliation to be
conformable to (ctppoppov)—‘ take the abiding form of ”—the
body of His glory: ‘for such is the working of the mighty
power whereby He is able to subdue all things alike unto Him-
self”? (id. 2b.).

This universal sovereignty of the Lord Jesus Christ is again
dwelt upon, in the same Epistle, at ii. 10, va év 7@ dvdpare "Inood
nav yovy kapiy érovpaviov Kal émcyetwv Kal xataxOoviwy (cf. Ignat.
Trall. § 9, Brexdvtwy tadv erovpaviwy x. éruyetwy «, VroxSoviwv, and
Polye. Phil. § 2, G6 vmerayn 1a mwavra, érovpavia. Kat ériyeta), where
érovpavia, aS contrasted with ériyea and xataxova, is (acc. to
Lightfoot) not to be explained of one of three ‘ different classes of
intelligent beings’ (eg. of ‘angels’)—‘limitation to intelligent
beings is not required by the expression’—but rather of ‘all
created things in heaven’ (Lightfoot, Philippians, p. 110 f.).

Man’s life is partly on earth, partly in the ‘heavenly’ realm.

There is one life which finds expression in many forms, but
that life is greater, deeper than all.

This vast life, which reaches through all time, is in its nature
beyond time.

In itself the spiritual life—of which the Communion of Saints
is the foretaste—belongs to another order.

Yet—eternal life is here. Our blessings and our struggles lie
now ‘in the heavenly realms’ (év rots éroupaviots).

The power by which we grasp the unseen—the eternal—is
Faith.

ADDITIONAL NOTES, 155

évépyera and évepyetv in the N.T.

In the New Testament évépyea and évepyeiv are characteristically
used of moral and spiritual working, whether Divine (Eph. i. 19, iii. 7,
Col. i, 29, ii. 12, Phil. iii, 21) or Satanic (2 Th. ii. 9, 11).

(a) Usage of St Paul.

1 Th. ii, 13. Adyov Geot, Os Kal evepyeirar ev vpiv rots me
orevouvow.

2 Th. ii, 7. 76 ydp protypiov 48n evepyetrar THs dvopias.

9. ov éorw 9 wapovoia Kat’ évépyeay ToD catava.
II. mé€umet avrois 0 Geos evépyeav mAdvys.

1 Cor, xii. 6. Kal diapeoers evepynuatur eicty, 6 88 adros Oeds 6
évepyav ta Tava év macw. (Cf. v. 10 ddAw Se evepynpare. Suvapewr.)

1 Cor. xii. 11, mdvra 8 radra evepyet 16 ev Kal 76 avro mvedpa.

2 Cor. i. 6. vumép tis vay mapaxAjoews THs evepyoupevys ev
Uropovy tav adtav wabypatwv.

2 Cor. iv. 12. adore 6 Oavatos év nuiv evepyetrat, y S& Lu) év
vpiy.

Gal. ii. 8. 0 ydp évepyyoas Ilérpw eis aroctodny rhs mepiTouys
evypynoev epol eis ta 2Ovy,

Gal. iii. 5. 6 ody émtxopyydy tpiv Td Tvedua Kal évepyav Suvdpers
ev vpiv.

Gal. v. 6. aiotis 80 dydays evepyoupern.

Rom. vii. 5. 7a wa0ypata tév dpaptuiy ta did Tod vopov
évnpyetro év Tots pédeow Hydy.

Phil. ii, 13. 6 Ocos—6 evepydv év tiv cai 7d Oédrew Kat 7d
évepyely Urep THs eddokias.

Phil. iii. 21, xara ryv évepyeay Tod divacGat airdv Kal Vrordéat
aT Ta TavTa,

Col. i. 29. Kara rHv evépyeray adrod THv evepyounévyy év euol év
dvvaper.

Col. ii. 12. Sid rHs rictews THS evepyeias TOD Geod Tod eyeipayTos
aurov ék vexpwr.

Eph. i. 11. 70d ra mdvta évepyotvtos Kara tiv Bovdiy rod
OeAjparos avrod.

Eph. i. 19 f. xara ryv evépyeav Tod Kpdrous Tis ioxvos avrod,
Fv evipynxey év tH xptore eyelpas avrov éx vexpdv.

Eph. ii. 2. tod rvevparos tod viv évepyotvros év tots viois THs

a7revOias.

156 ADDITIONAL NOTES.

Eph. iii. 7. xara tiv évépyeiay rijs Suvapews.
20. Kara Thy Sivapu THY évepyouneryy ev ypiv.
iv. 16. THs értxopnyias Kat’ évépyeay.

(B) Use in non-Pauline Books.

Ja, v.16. déyous dixaiou évepyoupery.
Mt. xiv. 2. ai dvvdpes evepyotow év are. || Mk. vi. 14.

According to Lightfoot (on Gal. v. 6) évepyetoOa: ‘is never
passive in St Paul,’ but ‘the Spirit of God or the spirit of evil
évepyet; the human agent or the human mind évepyetrax’ (middle).

The adjective évepyj7s occurs 1 Cor. xvi. 6, Philem. 6, and
Hebr. iv. 12.

Divine working is denoted in

1 Th. ii. 13. ‘Ye accepted it not as the word of men, but, as
it is in truth, the word of God, which also worketh in you that
believe.’

1 Cor. xii. 6. ‘And there are diversities of workings (évepyy-
patwv), but the same God, who worketh (6 évepydv) all things in
all.’ (Cf. v. 10 ‘workings of miracles.’)

ib. v. 11. ‘But all these worketh the one and the same Spirit,
dividing to each one severally even as He will.’

2 Cor. i. 6. ‘Or whether we be comforted, it is for your
comfort, which worketh (évepyetrar) in the patient enduring of the
same sufferings which we also suffer.’

Gal. ii. 8. ‘For He that wrought for Peter (6 évepyjoas
Tlérpw) unto the apostleship of the circumcision wrought for me
also unto the Gentiles.’

Gal. iii. 5. ‘He that supplieth to you the Spirit and worketh
miracles among you.’

Phil. ii. 13. ‘God it is Who “worketh in you both to will
and to work” in fulfilment of His good pleasure’ (‘His benevolent
purpose,’ Lightfoot, q.v.) :

where ‘the OéAew and the évepyety correspond respectively to
the “gratia praeveniens” and the “gratia cooperans” of a later
theology’ (Lightfoot ad loc.).

Phil. iii. 21. ‘According to the working (i.e. by ‘ the exercise
of the power,’ Lightfoot ad loc.) whereby He is able also to
subject all things unto Himself’:

where, as in ‘Eph. i. 19 tyv evépyeav tot kparous ras ioxvos

ADDITIONAL NOTES. 157

adrod [and iii. 7 tHv évépyeav ris Suvapews adrod], the expression
THY évépyeav Tod SvvacHa involves the common antithesis of Svvapuis
and évépyewa’ (Lightfoot ad loc.).
Col. ii. 12. ‘Through your faith in the working (ris évepyetas)
of God, Who raised Him from the dead.’
Eph. i. 11. ‘Of Him, Who worketh all things after the counsel
of His Will’:
where the verb évepyetv brings out the idea of the personal
power which is operative rather than the result produced.
ab. v. 19. ‘According to the working of the might of His
strength.’
Eph. iii. 7. ‘Whereof I became a minister according to the
working of His power.’
ib. v. 20. ‘ According to the power that worketh in us.’
(where, as in Col. i. 29, 1 Th. ii. 13, and Gal. v. 6, the middle évepyouuévyy
is used, apparently because there is a human agent transmitting the Divine
energy. ]

On the other hand Satanic working is denoted in

2 Th. ii. 7. ‘For the mystery of lawlessness doth already
work.’

ib. v. g. ‘Whose coming is according to the working of Satan
with all power and signs and wonders of falsehood.’ Cf. v. 11.

Eph. ii. 2. ‘Of the spirit that now worketh in the sons of
disobedience.’

Of the Ephesian passages [the first (i. 11) recalls] 1 Cor. xii.
6, 11 (v. supr.); [the next (i. 19) refers to] the active exercise of
the power of God in the exaltation of Christ, [a third (iii. 7)
shews how] the continuous working of His Power in the Apostle
was a determining condition of his ministry, [another (iii. 20)
tells us] that His power working in believers generally is the
measure of that which He does. In ii. 2 the Ephesians [are
reminded that] resisting the Will of God lays ‘the sons of dis-
obedience’ open to the working of a personal power of evil. [For
the meaning of xar’ évepyeay in iv. 16, v. note ad loc.].

158 ADDITIONAL NOTES.

Wisdom and Revelation (Eph. i. 17).

‘These Ephesian Christians had already received Divine illumina-
tion, or they would not have been Christians at all; but Paul prayed
that the Divine Spirit who dwelt in them would make their vision
clearer, keener, stronger, that the Divine power and love and greatness
might be revealed to them far more fully. And perhaps in these days
in’ which men are making such rapid discoveries in inferior provinces
of thought, discoveries so fascinating and so exciting as to rival in
interest, even for Christian men, the manifestation of God in Christ,
there is exceptional need for the Church to pray that God would grant
it “a spirit of wisdom and revelation”; if He were to answer that
prayer, we should no longer be dazzled by the knowledge which relates
to “things seen and temporal,” it would be outshone by the tran-
scendent glory of “things unseen and eternal.”’

(Dale: The Epistle to the Ephesians: Its Doctrine
and Ethics, p. 133.)

‘By the inspiration which was granted to Jewish prophets they
saw in the history of their nation—as their uninspired contemporaries
did not see—the Divine laws which the history illustrated.

The inspiration which was granted to apostles enabled them to
discover what was already contained in the life, teaching, death and
resurrection of the Lord Jesus Christ. Special revelations were given
to them: . . . . . . but the main substance of what they
knew about God nil the Divine method of human redemption they
discovered in the history and teaching of Christ. Their inspiration
enabled them to see what that revelation of God really meant.

The great revelation was made in Christ; the inspiration of the
apostles enabled them to see the truths and laws which the revelation

contained.

And so the “spirit of wisdom” may also be called the “spirit of
revelation”; for until the spirit of wisdom is given, the revelation is
unintelligible. It becomes an actual revelation when it is understood.

To the apostles inspiration was given in an exceptional measure.
They were appointed by the Lord Jesus Christ to lay the foundations
of the Christian Church. They had authority to teach all nations in

ADDITIONAL NOTES. 159

His name. Later ages were to learn His mind from their lips

But in kind the inspiration of the apostles was the same as that which
St Paul prayed might be granted to the Christians at Ephesus, the
same as that which we ourselves may hope to receive from God.’

(2d. ib. pp. 135 ff.)

‘Perhaps the safest description of the gift which is promised to
all Christians is that which is contained in the text. It is the “spirit
of wisdom.” It is not a blind impulse, resulting in a conviction having
no intelligible grounds; it is not an impression having nothing to
justify it except the obstinacy with which we hold to it. When the
Spirit of God illuminates the mind, we see the meaning of what Christ
said and of what Christ did. We simply find what was in the
Christian revelation from the beginning.’

(id. ib, p. 142.)

‘If I am asked how we are to distinguish between what is revealed
to us by the Spirit of God and what we discover by the energy and
penetration of our own thought, I can only reply that the question
seems to me to rest on a misconception of the nature of spiritual
illumination. The “wisdom” which the Spirit grants us is not a
“wisdom” separable from the ordinary activity and discernment of
our own minds; it is not something alien to our own higher life; it
becomes our own wisdom, just as the vision which Christ miraculously
restored to blind men was not something foreign to them, but their
own. They saw what before they had only handled, and the nobler
sense revealed to them what the inferior sense could not make known ;
they saw for themselves what they had only heard of from others.
The reality of the supernatural work was ascertained by the new
discoveries it enabled them to make of the world in which they were
living. Analogous effects follow the illumination of the Holy Spirit.
When the “spirit of wisdom and revelation” is granted to us, “the eyes”
of our heart, to use Paul’s phrase in the next verse, are “enlightened ”
—our own eyes,—and we see the glory of God.’

(id, ib. p. 142 £.)

160 ADDITIONAL NOTES.

Intellectual claims and gifts of the Gospel.

In 1 Cor. iiithe main Pauline passage—St Paul has spoken of a
‘wisdom—not of this world (od 70d aidvos rovrov) nor of the rulers of
this world’ (v. 6)—a wisdom ‘that hath been hidden’—‘ God’s
wisdom’ which ‘we speak—in a mystery’—wisdom ‘which God pre-
ordained before the world unto our glory’ (v. 7). For ‘unto us God
through the Spirit revealed—even the deep things of God’ (v. 11)—
things ‘ which eye saw not, and ear heard not (Is. lxiv. 4) and which
came not up into man’s heart’ (v. 9)—things which ‘God prepared
for them that love Him.’

‘Through the Spirit.’ For ‘the Spirit searcheth (épavv@) all
things’: and as none ‘ knoweth the things of a man, save the spirit
of the man which is in him, so none knoweth the things of God
save the Spirit of God’ (v. 10) Now ‘we, that we may know the
things freely given us by God,’ have received—not the spirit of the
world (rod xécpov), but—the Spirit which is from God (76 rvedpa 16
ex Tod Oeov). Now a ‘natural man’ (yvxixds avOpwos) receiveth not
the things of the Spirit of God—they are foolishness to him—he
cannot know them—because they are judged spiritually. But the
spiritual man (6 avevparixds) judgeth all things.’

This ‘ wisdom’-—God’s wisdom—‘we speak (says St Paul in v. 6)
among the full-grown’ (év rots reAeéous).

In the Epistle to the Ephesians St Paul tells of God’s grace
abounding (cf. i. 8) ‘in all wisdom and prudence’:—and (v. i. 17) of
his prayers to God—‘ making mention of you in my prayers’—for ‘a
spirit of wisdom and revelation in the knowledge of Him ’—‘ having the
eyes of your heart enlightened (v. 18) that ye may know.’

At ii. 6 he contemplates Christians ‘saved by grace’ in contact
with the heavenly order; and then (v. 11) all, that is realised in time
through faith, is seen to be of God’s ordering. Among the great
mysteries of the faith, which he has prayed that the Ephesians may
be enabled to understand, is that of the vital unity—the ‘one man’—
of ii. 1o—wherein Christ, by the assumption of human nature, by
His death, united in one body and ‘reconciled’ to God, Jews and
Gentiles.

But ‘to comprehend (xaradaBéoGa.) what is the breadth and length
and height and depth, and to know the love of Christ’—a ‘love
which passeth knowledge (iii. 18)—to know that which never can be

ADDITIONAL NOTES. 161

known—the co-operation of all is required (ctv maou 7. dyious). Con-
secration is the condition of such knowledge. There is need of effort.
And there is a corresponding power—God’s gift: His ‘power working
in us’ (iii, 20 £.).

In the unity of the Christian body each of its members has his
part, a special function and a special endowment. (iv. 7. ‘But to
each one of us was the grace given according to the measure of
the gift of the Christ’).

Yet unity of knowledge, as of faith,—of the faith and knowledge
of the Son of God—is the final issue and limit of the work and
manifold ministry of all.

Appropriation of the truth is not intellectual only, but is ex-
pressed in character and action (iv. 15, dAnQevovres év &ydn).

The spring of all error is ignorance, or forgetfulness, of God. So
it was with ‘the Gentiles’ (ra vy). And this ‘ignorance (ayvo.)
which was in them’ was due to moral conditions (8:4 7. rwpwow T.
Kapolas aire).

The Christian is to have [in him], and to be, light (¢dés)—light
is fellowship with Him, Who is the Light of the World (Jo. viii. 12:
ef. Mt. v. 14). And the life in light is shewn in moral duties—
‘in every form of goodness and righteousness and truth’—the good,
the right, the true.

In action—there is need of moral discrimination (v. 10 Soxud-
fortes ti éotw cidpectov To Kvpiw), and of effort and carefulness in wise
conduct, (15 f.) pi ws doopo, add’ ws oddor), need to ‘understand
(cvviere) what the will of the Lord is.’

In the imperfect, transitory relations of earthly life (vi. 6 ff)
higher duties are involved :—‘servants’ must remember («iddres) that
service is rendered to Christ, ‘masters’ must remember (cidéres) that
in heaven the servants’ Master is their own also.

In conflict with the spiritual hosts of wickedness (vi. 12 f.) the
Christian warrior stands having his ‘loins girded with truth.’ He
applies truth to life.

Religion includes thought or knowledge, as well as feeling and
action. Each of these three implies, needs, and is strengthened by
the other two. Knowledge in excess leads to Gnosticism or to dead
orthodoxy. But realisation in thought of absolute Truth as revealed
in the Incarnation is apprehension of a fact, which can be made the
basis of a Science and yet is not for speculation only or for aesthetic
contemplation only, but is essentially ethical.

W. EPH. II

162 ADDITIONAL NOTES.

The Sacrament of Baptism.

The rite of Baptism was connected with the work of Messiah by
the prophets Ezekiel and Zechariah.

Ezek, xxxvi. 25 f.: ‘And I will sprinkle clean water upon you,
and ye shall be clean: from all your filthiness and from all your
idols will I cleanse you. A new heart also will I give you, and a new
spirit will I put within you: and I will take away the stony heart out
of your flesh, and I will give you an heart of flesh.’

Zech. xiii. 1: ‘In that day there shall be a fountain opened to the
house of David and to the inhabitants of Jerusalem for sin and for
uncleanness.’

(Cf. Is. lii. 15.)

We cannot but believe that Christ, when (Jo. iii. 22, 25) He
administered a baptism through His disciples (iv. 2), explained to
those, who offered themselves, the new birth which John’s baptism
and this preparatory cleansing typified. At the same time He may
have indicated, as to Nicodemus (iii. 5 f.), the future establishment
of Christian Baptism, the sacrament of the new birth.

The sacrament of Baptism presupposes the Death and Resurrection
of Christ.

In St John’s record of the incident of the ‘feet-washing’ (Jo. xiii.
4—14), where the symbolic meaning of the act as a process of cleansing
is introduced at v. 10; ‘He that is bathed needs not save to wash his
feet,’ it seems impossible not to see a foreshadowing of the idea of
Christian Baptism in the word ‘bathed’ (Jo. xiii. 8 & NeAovpévos)
as contrasted with ‘wash’ (id. ib. viac@a:).

There is, however, no evidence to shew that the Apostles them-
selves were baptized unless with John’s baptism. The ‘bathing’
in their case consisted in direct intercourse and union with Christ (cf.
Jo. xv. 3, ‘Already ye are clean because of the word which I have
spoken unto you’).

It was His office to baptize with the Spirit. So Jo. i. 33: ‘the
same is He which baptizeth with (or ‘in’) the Holy Spirit’: the Holy
Spirit being the atmosphere, the element of the new life. The trans-
ference of the image of baptism to the impartment of the Holy
Spirit was prepared by such passages as Joel ii. 28 (quoted in Acts
ii. 17), ‘and it shall come to pass afterward that J will pour out of my
Spirit upon all flesh.’

In Jo. iii. 5, ‘Except a man be born of water and (the) Spirit (é
Bdaros x. tveduaros)’ the preposition used (éé) recalls the phrase (Mt.

ADDITIONAL NOTES. 163

iii. 11) ‘I baptize (plunge) you in water; He shall baptize you in
Holy Spirit and fire,’"—so that the image suggested is that of rising,
reborn, out of the water and out of the spiritual element, so to speak,
to which the water outwardly corresponds. The combination of the
words water and spirit suggests a remote parallel and a marked
contrast. They carry back the thoughts of hearer and reader to the
narrative of Creation (Gen. i. 2), when the Spirit of God brooded on
the face of the waters. But (2) Water symbolizes purification and
Spirit quickening: the one implies a definite external rite, the other
indicates an energetic internal operation. The two are co-ordinate,
correlative, complementary. Interpretations, which treat the term
water here as simply figurative, are essentially defective. The words,
taken in their immediate meaning, set forth as required before entrance
into the Kingdom of God the acceptance of the preliminary rite
Divinely sanctioned—John’s baptism—which was the seal of repent-
ance (Mt. iii. 11, eis werdévovav) and so of forgiveness, and, following
on this, the communication of a new life, resulting from the direct
action of the Holy Ghost through Christ. But they have also a fuller
sense, a final and complete sense for us. They look forward to the
fulness of the Christian dispensation.

After the Resurrection the baptism of water was no longer sepa-
rated from, but united with, the baptism of the Spirit—united with it
in the “laver of regeneration” (Titus iii. 5 éowoev yyds 51 Aovtpod
maAtyyeverias Kal dvaxawvucews tvevpatos ayiov), even as the outward
and the inward are united generally in a religion which is sacramental
and not only typical.

Christian baptism, the outward act of faith welcoming the promise
of God, is incorporation into the Body of Christ [cf. 1 Cor. xii. 13,
Gal. iii. 27]; and so being born (the birth) ‘of the Spirit’ is potentially
united with being born (the birth) ‘of water.’ The general insepara-
bility of these two is indicated (in Jo. iii. 5) by the form of the
expression ‘born of water and Spirit’ (é& Jdatos Kal mvevparos) as
distinguished from the double phrase ‘born of water and of Spirit’
(kai éx aveiparos).

With the dia Aovrpotd madryyeverias of Tit. iii. 5 may be compared
7G Aovtp@ tov vdaros of Eph. v. 26. Here the initiatory sacrament
of Baptism is the hallowing of the Bride. In this she is at once
cleansed and hallowed (iva adtiv dysdon xabapicas). The actions are
coincident.

To the Corinthians St Paul had written (1 Cor. vi. 11): ‘But ye
were washed (azeAovcac6e), but ye were sanctified (yyoOyre), but ye

II—2

164 ADDITIONAL NOTES.

were justified in the name of the Lord Jesus Christ and in the Spirit
of our God’; and (xii. 13) ‘For in one Spirit we all were baptized into
one Body.’

And to the Romans (Rom. vi. 3): ‘all we who were baptized into
Christ Jesus were baptized into His death. We were buried therefore
with Him through our Baptism (8:4 rod Bamrticparos) into death: that
like as Christ was raised from the dead through the glory of the
Father, so we might also walk in newness of life.’

In the Epistle to the Colossians these ‘two complementary aspects
of baptism’ (Lightfoot ad loc.) appear in the passage ii. 18 (parallel to
Eph. ii. 45): ‘being buried with Him (cuvragpévres aire) in the act of
baptism (év 7G Barricpe), in Whom also ye were raised together with
Him (cvvyyépOyre) through your faith in the operation (the working)
of God, Who raised Him from the dead and quickened together with
Him you, that were dead by reason of your transgressions’ [v. Light-
foot’s note].

Here in the Epistle to the Ephesians St Paul (at iv. 4—6) lays
open a view of the unity of the whole Christian Society in its objective
foundation: and while (a) its unity is established by the acknowledg-
ment of one Lord: and (6) in proclaiming that ‘Jesus is Lord,’ it
confesses one Faith: (c) it is entered by one Baptism. [Cf. 1 Cor.
xii, 13.]

And of this ‘material act’ that confession (fja) is the spiritual
accompaniment, a Confession involved in, and implying the acceptance
of, the Baptismal formula (Mt. xxviii. 19) ‘Into the name of the
Father and of the Son and of the Holy Ghost.’

The ‘teaching of baptisms’ (Garriopdy Sidaxyv) of Heb. vi. 2, where
the plural and the peculiar form seem used to include Christian
Baptism and other lustral rites, would naturally be directed to shew
their essential difference. And the ‘different washings’ (d:addpois
Barrupois) to which reference is made in the same Epistle (ix. 10) as
accompaniments of the Levitical offerings (cf. Ex. xxix. 4, Lev. xi.
25 ff., xvi. 4, 24 £, Num. viii 7, xix. 17) recall the ‘washings, or
baptizings, of cups and pots and brazen vessels’ (Barticpods rornpiov
kat geordv kat xadxiwv) and other ceremonial lustrations («. dx’ dyopas
doy py pavricwvrar—v. 1. Barricwvrar—ovx éoOiovow) of Mk. vii. 4
[v. Swete ad loc.].

The outward rite draws its virtue from the action of the Spirit.

[Cf. 1 Pet. iii, 21: 80 ddaros: o Kal duds avrirvrov viv cwle Bar-
Tita, ob capKds drdbects pirou GAA auvedioews dyalys erepurnua els

Oedv, 8¢ dvacracens “Iyood Xpicrod. |

ADDITIONAL NOTES. 165

On ‘Sin’ in the Pauline Epistles.

Apostolic writers distinguish clearly between ‘sin,’ the principle,
and ‘sins,’ specific acts.
1. Stn (duaptia, y dmapria),

The singular is found (apart from 2 Th. ii. 3, where B has
avouias) in four only of the Pauline Epistles, namely those of the
second group, 1 and 2 Corinthians, Galatians, and Romans:

1 Cor. xv. 56. 1d d& Kévtpov tr. Oavarov 7 duaprtia, 7 dé duvapts
THS dpwaptias 6 vopos.

2 Cor. v. 21. tov pi yrovra dpaptiav vmép nudv duapriay
érroinoev.

2 Cor. xi. 7. # duapriav érotnca éuavrov Tarewwav...... 3

Gal. ii. 17. dpa Xpiords dpaprias didkovos;

iii, 22. ovvéxAacev 9 ypadhy Ta mavta bro duapriay.

Rom. iii.—viil. passim.

. a ar ee ar) tJ € ipa) id
XIV. 21. Tav be O OUK EK TLOTEWS AUAPTLA EOTLV.

Neither duapria, nor 4 dwapria, in the singular occurs in the
Epistle to the Ephesians or any of the Epistles of the Captivity,
nor yet in the Pastoral Epistles.

2. Sins (duapriac).
The plural is found in all groups of the Pauline Epistles.
(a) 1 Th.ii 16. els 76 dvawAnpdoa avrav tas éuaptias mavrore.
1 Cor. xv. 3. Xpicros dmdfavev imép rév dépapridv nuav Kate
Tas ypadas.
1 Cor. xv. 17. ére éoré év rais dpapriats.
Gal. i. 4. 10d Sovtos éovroy trép TaV duaptidv nudr.
(b) Col. i. 14. rHv dgeow tav dpaptidv.
Eph. ii. 1. vexpovs tots wapamtuipacw Kat tals duaprions juav.
(c) 1 Tim. v. 22. dpapriats dAdorpias.
v.24. twdv avOpwrwv al duaptiar mpddyAol ciow,
mpodyoveat eis Kpiow, tTisiv b& Kal éraxohovdodow.
2 Tim, iii. 6. yuvaixapia cecwperpéva épaprtiats.
3. The word dydpryya occurs 1 Cor. vi. 18 wav apdprypa 6 éav romjoy
GvOpwros, Rom. iii. 25 86 tv wapeow 7. mpoyeyovéruv auaptyudrur,
—and Rom. v. 16.

166 ADDITIONAL NOTES.

The verb dyaprdvew, duapreiv is used by St Paul as follows :

(a) 1 Cor. vi. 18, vii. 28, 36, viii. 12, xv. 34:
Rom. ii. 12, iii. 23, v. 12, 14, 16, vi. 15.

(6) Eph. iv. 26. épyileoBe Kat pa) dpapravere.

x AY
(c) 1 Tim. v. 20. rods duapravovras évwrioy wavtwy edeyxe.
Tit. iii, 11. i8ds dre CLeorpdmra: & Tovwdros K. Gpapraves,

The word zapdrtwpa, ‘trespass,’ bringing out the idea of
violation of a definite law, occurs

(a) repeatedly in Romans, iv. 25, v. 15—29, xi. 11, 12, as
well as in 2 Cor. v. 19 and Gal. vi. 1.

(6) in the Epistles of the Captivity, Col. ii. 13, where rapa-
mropara are ‘actual definite transgressions’ (Lightfoot ad loc.),
Eph. i. 7 7. ddeow 7. raparrwpatwy, ii, 1 7. Tapartupacw k. 7.
Gpoprios (v. supr.), and ii. 5.

The word wapaBacrs, ‘transgression,’ occurs Gal. iii. 19 tov
mapaBacewv xapw, Rom. ii. 23 THs wapaBacews 7. vopov, iv. 15
ov yap ovK gor. vopos, ob8é wapaBacrs, V. 14 7. 7. “Addu, and
1 Tim. ii. 14.

The Fall of Man.

The story of the Fall is the Divine parable of the origin of sin;
implying self-assertion and violation of dependence,—seeking not a
wrong end, but a right end in a wrong way.

We know so little of our spiritual relations one to another that
there is no greater difficulty in supposing that the earthly destiny of
humanity was imperilled in a representative than in believing (as we
do) that the restoration of humanity was obtained by the Son of Man.

In any case this is the simplest way of presenting a fact which is
universal,

The consequence of self-assertion necessarily descended to all
generations. (See Hegel’s analysis of the Fall in his ‘ Logic.’)

It is most important to notice that it is not ‘death’ as the passage
to another order, but the circumstances of death, which are due to sin.

The effects of an act may be retrospective as well as prospective ;
that is to say, the certainty that something will be modifies what goes
before.

A.

ADDITIONAL NOTES. 167

The Kingdom of God,—Kingdom of Christ.

Usage of St Paul.

(a) x Th. ii: 12. adéiws 7. Oeod rod Kadovvros vas eis THY
€avtov Bacwrciav x. dogav.

2 Thi. 5. cis To xaragwOjvat vpas THs Bacrrelas Tod Geod.

1 Cor, iv. 20. od yap év Adyw 7 Bactrcla Tod Heod, add’ ev
Suva pet.

1 Cor. vi. 9. # ovd« oidare dre adixoe Oeod Bactdefav od xdypovo-
pyoovow; (CE. v. To.)

1 Cor. xv. 24. fra 1d TéXos, drav wapadidot THy Bacireiay TO
68 kat mazpi.

1 Cor. xv. 50. odpé Kai alwa Baowrciay cod KAypovoujoa od
dvvara.

Gal. v. 21. of rodra mpdooovres Bactrciav Oeod od KAypovo-
pyoovoew.

Rom. xiv. 17. od ydp éorw 9 Bacirela 7. Ge0d Bpdors kal réors,
GANA Sixaroctvy Kai eipyvy Kal xapa ev rvevpate ayiw.

(b) Col. i. 13. ds epvoato nuads ex THs é£ovcias Tod oKdTOUS
kal peréotnocey cis THY Bactdelay Tod viod Tis aydarys adrod.

Col. iv. 11. ouvepyot eis riv BacwAciay Tod Geod.

Eph. v. 5. év 79 BactAcia tot xpicrod Kal Geod.

(c) 2 Tim. iv. 1. Xpiorod “Inoot, rod péAdovtos kpivew Covras
K. Vekpous, Kal THY éxipdvetay aitod Kal THv BactAciay adrod.

2 Tim. iv. 18. pioerad pe 5 kipios ard wavtés épyou movypod x.

, > N , JA UN 7
OWOEL ELS THV Baorreiav QuTou THV ETOUPGAVLOV.

Use in other Epistles.
(a) Heb.i. 8. 9 paBdes ris Bacvcias (from Lxx. of Ps. xlv. 7).
xii. 28. BaotAciay aoadevroy wapadapBavorres.
(0) Ja. ii 5. KAypovdpous ris Bactrcias js érpyyeiAato Trois
dyanaow avrov.
(c) 2 Pet. i, 11. eis tiv aidviov Baowdgiay tod Kupiov qydv

Kat gwthpos “Incod Xpurrov.

Use in the Synoptic Gospels and in ‘Acts.’

(a) In the Synoptists, besides 7 BactAcia cov of the Lord’s
Prayer, the expression 7 BactAela tod Geoi is of constant occurrence,

168 ADDITIONAL NOTES.

except in the Gospel of St Matthew, where it is found four times
only (vi. 33, xii. 28, xix. 24, xxi. 43), being elsewhere replaced by
the phrase 7 8. rdv otpavdv. Three times in St Matthew (iv. 23,
ix. 35, xxiv. 14) we have 70 etayyéAtov 77s BactAeias,—‘ the Gospel
of the Kingdom ’—and once (xiii. 19) tov Adyov tis Baothetas—
‘the word of the Kingdom.’

[Note especially Lk. xxii. 29 kayo Siarienor tiv, xabas
SéOerd por 6 waryp pov Bacirelav, tva éoOyre Kal wivyte emi ris
tparélys pov ev tH Bactdeia pov, kat Kabyobe éxt Opdvuv ras Swdexa
pvrds kpivovtes Tod “Iopaya.

(6) In ‘Acts’ the phrase ra epi ris BaoAelas +. Oeod occurs
thrice (i. 3, viii. r2, xix. 8). The other references to ‘the Kingdom
of God’ are xiv. 22 cicedOeiv cis 7. Baotreiav 7. 6., xxviii. 23
diapaprupdpevos 7. Bacirciay +. 6., ib. 31 Kyptocuv tr. B. 7. 6.: in
XX. 25 kypioocwv 7. BaoAciavy (om. 7. Oeod) is read :—cf. i. 6.

D. Use in Johannine writings.

(a) Apoc. i. 6. «. exoiyrey yyds Bactrciav tepeis TO Oew x.

Rihana
TAT pe QuUTOV.

Apoc. i. 9. cuveowvwvds év TH OAdpe x. Bactreia x. bropovq vy
*Iyood.

Apoc. v. 10. érofyoas avtovs TG bed nuav BactAciay x. tepeis,
kal Bacirevcovow éri tHS yijs.

Apoc., xi. 15. éyévero yj Bacireia Tov Kdopov Tov Kupiov quay
Kal TOU xptoToD avTod, x. Baciretoe cis TOUS aidvas TaY aidvur.

Apoc. xii, 10. 4 Bacireia Tod Geod judy x. 4 eEovala Tov
XpioTod atrod.

(6) Jo. iii, 3. eddy py tis yervnOy avwbev, od Svvaras iSeiv Tiv
Bactr«lav rod Geov.

Jo. iii. 5. eiveAOetv cis THV Bactrciav Tod Deod.

Jo. xviii. 36. y Baowela y un otk éotw ék Tod Kdopov Tovrou:
ei ex Tod Kéopou TovTov yy n Bacireia y euy, of danpérar ot epol
yywviovro av, iva py wapadoOd rots “lovdaiors: viv d¢ y Baordeia 7
enn otk cory evredber.

‘The Kingdom’ [implies] ‘a Sovereign of whose Personal Rule His
subjects would be conscious and by Whose Will they would be guided,
an organization, by which the relative functions and duties and
stations of those included within it would be defined and sustained,
a common principle of action, and common rights of citizenship.’

(Gospel of the Resurrection, p. 195.)

ADDITIONAL NOTES. 169

The Christian Society, and the Apostolic Ministry.

‘Our bodies (1 Cor. vi. 15) are members of Christ’ (uéAy Xpicrod) ;
and conversely (1 Cor. xii. 27) a Christian society is ‘a body of Christ’
(dpa Xpicrod)—[a body of which Christ is the Head].—[Such is] each
Christian society—‘a body of Christ,’ of which the members are
charged with various functions and gifts. And these ‘bodies’ again
are ‘members’ of other ‘bodies’ wider and greater, and thus at last
‘members’ of that universal Church which is the ‘fulness of Christ,’
its Heavenly Head. (G. of R. pp. 177—182.)

In the providential ordering of the Christian Society these various
functions and graces have been variously concentrated ; but all belong
alike to the new life, which the Risen Christ breathed into His Church.

To this Body, as a whole, the Risen Lord communicated the virtue
of His glorified Life.

For it is a fact of the highest importance and clearly established
by the documents—that the commission given on the evening of the
first Easter Day—the ‘Great Commission’—was given to the Church
and not to any class in the Church—to the whole Church—and not to
any part of it, primarily.

The Commission and the Promise, like the Pentecostal blessing
which they prefigured, were given to the Christian Society, and not to
any special order in it.

Not that every member of the Church has in virtue of the corporate
gift a right to exercise it individually.

The very fact that the commission is given to the body renders it
impossible for any member to exercise it except by the authority of the
body.

When the Body is quickened and endowed, then the Spirit works
out its purpose through the several parts.

It is indeed a general law of life that differentiation of organs
answers to [the] increasing fulness of life. The particular power of
the living being finds expression through the organs. The specialisa-
tion of functions required for the permanent well-being of the Church
[appears, when] in Eph. iv. 7-—11 St Paul marks the types of ministry
with which the Church is endowed. He states the fact of the indi-
vidual endowment of the several members of the Christian Society
(v. 7); and (v. 11) notes that certain special gifts have been made for
its government.

170 ADDITIONAL NOTES.

‘Receive ye the Holy Ghost ; whosesoever sins ye forgive, they are
forgiven unto them; whosesoever sins ye retain, they are retained.’
(Jo. xx. 22 f.)

The words are the Charter of the Christian Church, and not simply
the Charter of the Christian Ministry.

The gift is conveyed once for all. It is made part of the life of the
whole Society, flowing from the relation of the body to the Risen Christ.

Before His Passion Christ had given to His disciples

(a) the power of the keys to open the treasury of the Kingdom of
Heaven and dispense things new and old;

(6) power to bind and to loose, to fix and to unfix ordinances for
the government of the new Society.

Now (c) as Conqueror He added the authority to deal with sins.

The message of the Gospel is the glad tidings of sin conquered.
To apply this to each man severally is the office of the Church and so
of each member of the Church. To embrace it personally is to gain
absolution.

He to whom the word comes can appropriate or reject the message
of deliverance which we as Christians are authorised to bear. As he
does so, we, speaking in Christ’s name, either remove the load by
which he is weighed down or make it more oppressive.

To this end all the sacraments and ordinances of Christianity
combine, to deepen the conviction of sin and to announce forgiveness
of sin.

In the first age, however, it is perfectly clear from the Pauline
Epistles, that the Christian Society was not as yet under any rigid
organisation ; there was not as yet a recognised ecclesiastical hierarchy.

In some of these Epistles, particularly in 1 Cor. xii. 28 and
Eph. iv. 11, specific offices are named.

Thus in 1 Cor. xii. 27 St Paul says to the Church of Corinth, ‘ Ye
are a body of Christ, and members in particular’; and then in v. 28
‘God—set (é#ero)—in the Church first apostles, secondly prophets,
thirdly teachers,—then miracles, then gifts of healings, helps, govern-
ments, divers kinds of tongues.’

And in Eph. iv. 11 he writes, ‘And He Himself gave some as
Apostles, and some as prophets, and some as evangelists, and some as
pastors and teachers.’

But the offices named are not parts of a hierarchy. They are
related to personal gifts.

ADDITIONAL NOTES, 171

The language of the verse in the Ephesian Epistle, indeed, clearly
excludes the idea of the existence, at that time, of any Divinely ordered
hierarchy.

The gift which Christ ‘gave’ to the Church was a gift of ‘men.’
It was a double gift. He first endowed the men, and then gave them,
endowed, to the Church.

Through their work the character of permanent offices became
revealed,

There is in the New Testament no trace of any rigid universal
constitution of the Christian Society.

Divine gifts for its edification are recognised.

These appear to be general, and stand prominent.

There are also ecclesiastical offices.

The presbyterate, as yet identical with the episcopate, is practically
universal,

Deacons are treated of by St Paul as universal: though there is no
trace of any perpetuation of ‘the seven.’

There is no definition of the respective duties of presbyters or of
deacons.

Timothy appears to have apostolic functions by ordination’.

The Church appears guided by a self-widening ministry—apostles
and prophets.

Of a primitive hierarchical ministry there is no record or tradition.

And there is no provision for all time. The provision of a per-
manent and universal organisation of the Church was, in fact, wholly
alien from the thought of the first age. The vision was closed by ‘the
Coming.’ At the close of it the Lord was to come Himself.

1, Tim, iv. 14 rod év col xaploparos, 5 €660n co dia mpodnrelas pera emiPécews T.
xetpuav Tod mpecBureplov.
2 Tim. i. 6 7d xapiopa TOO Ge0d, 8 dorw ev col dud THs emiOdcews TwY XELPwY poV.

172 ADDITIONAL NOTES.

‘The Church’ in the Epistle to the Ephesians.

The word éxxAyoia occurs in the Gospels in two places only
(Mt. xvi. 18; xviii. 17): in the former place in the sense of the
universal Church (cal éml ravry 77 wérpa oixoSopyow pov THv éxxdyolav),
and in the latter of a special Church (éav 5¢ rapaxovon airav, eirov TH
éxxAnoia, éay 5¢ xal THs éxxAyolas wapakovon, éoTw cor woTEp 6 eOviKds
kai 6 TeAwvys).

Both senses are found in the Acts.

In the Apocalypse; as also in St James (v. 14) and in 3 Jo. 6, 9,
10, the word is used in the special sense only.

In the Epistles of St Paul both senses are found.

In the Epistle to the Ephesians the Christian Society—the Church
—is a commonwealth, but it is more than a commonwealth.

The Church is a spiritual building—the temple of the Spirit.

» 9, a living organism—the Body of Christ.
9 5 the Bride of Christ.

The word éxxAyoia is used nine times in the Epistle to the
Ephesians. But of these instances six occur in one and the same
context in the fifth chapter, and the nine occurrences of the word are
thus practically reducible to four.

(1) i 228. kai adrov Bwxev Kepadiy vrép tava TH ékxAyoia, ArIs
éorly 76 odpa adrod, TO TAYpwya Tod Ta TavTa év TaOW TANpoUpEevor.

Not only was Christ Himself exalted to the heavens :

(a) He is invested with universal sovereignty (cf. Mt. xxvil 28
éb00y pot waca efovoia év otpav@ Kat emi THs yas).

(6) He is even now Head of His Church on earth -

‘ Head over all things to the Church, which is His body ’"—

and

(c) He has already exercised His sovereignty by the gift of His
quickening grace.

So in the parallel passage, Col. i. 18: xal airdés éorw 9 Kepady 70d
cwparos, THS éxkAnaias (cf. v. 24), t.e. (as Lightfoot paraphrases) ‘not
only does He hold this position of absolute priority and sovereignty
over the Universe—the natural creation—He stands also in the same
relation to the Church—the new spiritual creation. He is its head,
and it is His body.’

ADDITIONAL NOTES. 173

‘The Creator of the World is also the Head of the Church ’—‘ the
head, the inspiring, ruling, guiding, combining, sustaining power, the
mainspring of its activity and the centre of its unity, and the seat of
its life.’

The image (of Christ as the Head) occurs in a different yet cognate
application in 1 Cor. xi. 3 mavrés avdpos 4 Kedar 6 Xptoros ear,
kepady 82 r. xpiorod 6 Oeds.

Moreover the relations of the Church to Christ are (as Lightfoot
points out) described—by St Paul—in his earlier Epistles—under the
same image: 1 Cor, xii. r2—27: ‘For, as the body is one and hath many
members, and all the members of the body, being many, are one body ;
so also is Christ. For in one Spirit were we all baptized into one
body, whether Jews or Greeks, whether bond or free; and were all
made to drink of one Spirit. For the body is not one member, but

many. . . . . . . Now ye are the body of Christ, and
severally ee thereof (ipeis—éor? cadua Xpuotod wal pédn é
p€povs).’

1 Cor. vi. 15. ‘Know ye not that your bodies are members of
Christ.’ Cf. x. 17.

Rom. xii. 4 sq. ‘For even as we have many members in one body,
and all the members have not the same office; so we, who are many,
are one body in Christ and severally members one of another’ (@v odud
éopev év Xpiord).

But the Apostle there takes as his starting-point the various
functions of the members, and not, as in these later Epistles, ‘the
originating and controlling power of the Head.’ (Col. p. 157.)

Here (in Ephesians i. 22) ‘the thought of sovereignty, already given,
is now connected with that of vital union with a glorious organism
which draws its life from Him,—that one Divine society,—the Body of
Christ,—to which the life of every individual believer is a contributory
element and in which every individual life finds its consummation.’
(Revelation of the Risen Lord, Pref. p. xxvi.)

And while, on the one side, Christ by His Presence gives to all
things their true being and Christians in a special sense reach their
‘fulness,’ their full development, in Him, on the other side—He
Himself finds His fulness in the sum of all things that He thus brings
into living union with Himself.

otis A a Seren eee , am
(2) iii, 10. ta yrwpioOy viv rais dpyats Kai rais éovoias év rots

a ws a

éroupavios 51a THS exKANoias 4 ToAvToiKLAoS copia Tov Heod.

In the Church humanity advances towards its true unity.

174 ADDITIONAL NOTES.

And ‘the display of God’s wisdom before the intelligences of the

heavenly order...... WAS...... the work of the Church.’

‘The effect of the Gospel reaches through all being,—and we are
allowed to see...... how other rational creatures follow the course of its
fulfilment.’

The manifold wisdom of God is seen in the adaptation of the
manifold capacities of man and the complicated vicissitudes of human
life to minister to the one end to which “all creation moves.”

(3) iii, 21. attra y Sofa év ty exxAyoia kai ev Xpiorg “Inood eis
Tagas Tas yeveas TOD aidvos Tay aidyvwv apyy.

The contemplation of the glorious fulness of Divine blessing in the
Gospel—closes with a Doxology—in which God’s work in man is
regarded as issuing in His glory ‘in the Church and in Christ Jesus’
to the last development of life in time.

The glory of God is shewn, as the Universe moves forward to its
end, by the fulfilment of God’s Will in man and by the offering of
man’s service to God.

,
(4) v.23. dyyp éorw Kepadr tis yuvoukds ws Kai 6 xpiords Kepary
THs éxkAyolias, abtds owtyp TOU cwparos.
> ‘ e © 9 v € - cal tad LZ |
adra ws 7 exxAyota brordacerat TO xpioT@O, OUTWS Kal K.T.A,
” > a A ‘ eA ‘
of dvdpes, ayamrare Tas yuvaikas, Kaus Kal 6 xpiotos Yyarnoey THY
3 ft 5. 4 ‘\ , c ‘ 3 A 7 > x ¢ La t
éxxAnotay kai éavrov mapéduxey vrép airys, va airyv ayacn Kabapicas
a xr a a SEY - 2s 7 4 * e a ny é ‘ :
7 ovtpG Tov Vdaros ev pyyati, va Tapacryoy avtos éavT@ evdokov THY
2
éxxAyoiav, pj Exovoav oridov H putida 4 Te TaV ToLotTwY, GAN’ iva 7 ayia

kal dpwpos.

The Apostle—points out that the wife is to the husband as the
Church to Christ.

The relation of husband to wife, like that of Christ to the Church,
points to a unity included in the idea of creation. And of the primi-
tive ordinance that ‘a man shall leave father and mother and shall
cleave to his wife, and the twain shall become one flesh’ (v. 31, from
Gen. ii. 24), the greatest of all the manifold applications is [and the
highest fulfilment is] the union of Christ and the Church:

70 pvotiptov TotTo péya eoriv, éya dé A€yw eis Xprorov xai [eis] rHv
éxxAnoiav.

The marriage-relation of ‘the Lord’ to Israel runs through the
Old Testament.

And the application of this relation to Christ and the Church—the
spiritual Israel—implies His Divinity.

ADDITIONAL NOTES. 175

Christ offers to the Church the devotion of love. And such is the
duty of the husband to the wife.

The Church offers to Christ the devotion of subjection, as is the
duty of the wife to the husband.

Christ loved the Church (w 25: Acts xx. 28) not because it was
perfectly lovable, but in order to make it such; not because it was
holy, but in order to make it holy by union with Himself.

The love of Christ—for the Church—was crowned by His sacrifice
of Himself.

And the purpose of the self-sacrifice of Christ for the Church is
(1) to hallow it, (2) to present it to Himself—glorious—without spot
or wrinkle, (3) that it may continue—holy and blameless (‘without
blemish ’).

Further in ii. 20 ff. [though the word éxxAyoia does not occur] the
new Society of believers is a fabric, destined to become a sanctuary :

érotxodopnbevtes eri TO Oeuedio Tov drogtéAwy Kal tpopyTav, dvtos
akpoywviaiov abrod Xpiotod “Iyooi, év @ waca oixodouy cvvappodoyoupery
avfe. cis vadv aytov ev Kupiv, ev @ Kai mets cvvotKodomeioGe cis KaToLKyTYpLOY
100 Oeod év mvedpare.

To the Corinthians St Paul had said (1 Cor. iii. 17) ‘Ye are a
temple of God (vads Geod) and the Spirit of God dwelleth in you’; and
also (ib. xii. 28), ‘And some God set in the Church, first apostles,
secondly prophets, thirdly teachers’; and again (2 Cor. vi. 16), ‘For
we are a temple of the living God (vads Ocot éopev avros).’

Now in Ephesians he writes (ii. 19—22): ‘Ye are fellow-citizens
with the saints and of the household of God, being built upon the
foundation of the apostles and prophets, Christ Jesus himself being
the chief corner stone; in Whom each several building, fitly framed
together, groweth into a holy temple in the Lord; in Whom ye also
are builded together for a habitation of God in the Spirit.’

We see then that in the Epistle in which he opens the widest
prospect of the being and destiny of the Church, St Paul uses two
images [besides that of the Bride] to describe it,—that of a ‘body’—
a body of which Christ is the Head (i. 22 f.)—and that of a spiritual
building or ‘sanctuary’ (ii. 20 f.).

At the same time he combines the two images together. Thus in
the passage cited, ii. 21 f. (v. supr.), the many buildings are said to
grow into a sanctuary—a ‘holy temple’: and on the other hand the
body is built: the body, ‘fitly framed and knit together’—maketh
‘increase unto the building up of itself in love’ (iv. 16). The body is
built ; the temple grows.

176 ADDITIONAL NOTES.

We need both images, of building and of growth, in order to
understand our position socially and personally. The progress which
we observe in human svciety and in our own several lives is due in
part to human effort and in part to vital forces, which lie beyond our
reach. Everywhere we find this twofold action of ‘building’ and of
‘ growth.’

Thus in the material building we have to notice the influence of
natural powers which we cannot control. The sunshine and the rain;
—the silent, ceaseless action of the air,—bring to the fabric some of
its greatest charms.

In the body again there is room for the effects of care and discipline.
We grow by a force which is independent of our will: but of ourselves
we can within certain measure retard or hasten or guide the growth.

So God Himself works, and He works also through us. As His
fellow-workers we recognise on the one side inexorable laws, on the
other the results of personal endeavour.

This thought applies alike to the individual Christian and to the
Church.

It applies, I say, to the Church, the Society of Christian men.
For the Church is built and yet it grows. Human endeavour and
Divine energy co-operate in its development.

The Church a Temple.

The Church is ‘a structure complex and multiform—a dwelling-
place of the Holy Spirit’—a temple ‘reared through long ages, each
stone of which fills its special place and contributes its share to the
grace and stability of the fabric.’ It includes many buildings, but all
equally parts of the sanctuary (vads). Of this temple Christ Himself
is the corner-stone; Apostles and Prophets, united with and having
authority from Him, form its foundation (cf. Apoc. xxi. 14).

The Church the Body of Christ.

Again, the Church is ‘a Body, where a royal will directs and
disciplines and uses the functions of every member ’—Christ being ‘the
Head, from which the body receives its divine impulse.’

‘The Body is one: it is multiform ; and it is quickened by a power
which is not of itself but from above.’

‘For unity is not uniformity. Differences of race, class, social
order obviously have no influence upon it. They are of earth only.
But more than this, it is consistent with serious differences in the
apprehension of the common faith in which it reposes....The Unity of

ADDITIONAL NOTES. 177

the whole is consistent with a wide variety of parts, each having
to a certain degree a corresponding unity in itself.’

‘And the essential bond of union is not external but spiritual ; it
consists not in one organization, but in a common principle of life.’

‘It follows—that external, visible unity is not required for the
essential unity of the Church.’

‘But though the principle of the unity of the Christian Church is
spiritual and not necessarily connected with uniformity of constitution
or even with intercommunion, it by no means follows that the outward
organization of the whole of the constituent Churches is a matter of
indifference.’

‘The range of variation in the constitution of the Christian societies
must be limited by their fitness to embody the fundamental ideas of
Christianity.’

‘Divisions, as we see them, are’ indeed ‘a witness to human
imperfection.’ But, ‘if we regard the imperfection of our nature,—
division appears to be the preliminary of that noblest catholicity,
which will issue from the separate fulfilment by each part in due
measure (Eph. iv. 16) of its proper function towards the whole. Thus
the material unity of Judaism is transformed into the moral unity of
the Apocalypse.’

The Church the Bride of Christ.

The image used in prophetical books of the Old Testament (Hos, ii.
19, Ezek. xvi., Mal. ii. 11) to describe the relation between Jehovah
and His people, is in the New Testament applied to Christ and the
Church. Suggested, in the Synoptic Gospels, by the imagery of the
Parables of the Marriage-feast (Mt. xxii. 1 ff) and of the Ten Virgins
(id. xxv. 1 ff, also Mt. ix. 15) is signified in the Gospel of St John by
the language of the Baptist (Jo. iii. 29 f.): ‘He that hath the bride is
the bridegroom : but the friend of the bridegroom, which standeth and
heareth him rejoiceth greatly because of the bridegroom’s voice: this
my joy therefore is fulfilled. He must increase, but I must decrease.’
The Christ was gathering round Him the disciples who were the
beginnings of His Church—representatives of the spiritual Israel—the
divine Bride—brought by the forerunner to Christ—the Bridegroom.

In 2 Cor. xi. 2 Lye yap twas Oeod Lprw, rippocdpnv yap twas evi
dySpi rapOévoy dyvyv TapacTyoat TH xptord, St Paul applies the figure to
the connexion of Christ with a particular body of Christians ; even as
in Ephesians (v. 32 ff.) he uses it (v. supr.) of the relation of Christ to

W. EPH. 12

178 ADDITIONAL NOTES.

His Church as a whole,—the Church ‘contemplated as distinct from
Christ, though most closely bound to Him as His bride.’

In the Apocalypse (xix. 7, xxi. 2, 9, xxii. 17) the Holy City, the
New Jerusalem is seen ‘as a bride adorned for her husband’: and ‘the
bride’ is ‘the wife of the Lamb.’

The Church Universal.

‘Every Family,’ every Fatherhood, derives that, in virtue of which
it is what it is, from the One Father (Eph. iii. 15); from Him comes
all fellowship and unity in heaven and on earth.

The Church, of which the Family is the type and monument, is the
herald and witness of the revelation of a living God,—‘ the interpreter
of the world in the light of the Incarnation,’—‘ the appointed organ of
the gifts of Christ.’

And it is in the Epistle to the Ephesians that the idea of the One
Church, having a mission thus manifold and universal, is first developed.

‘Here, for the first time, we hear Christians throughout the world
described as together making up a single Ecclesia, a single assembly of
God, or Church’ (Hort: Prolegomena, p. 128).

Use of the word amoxaruis in the N. T.

A. Pauline usage :—
2Thi.7. év 7H droxoAtwWe tr. Kupiov "Incod dx’ odpavod.
: eee Pe ns is
1 Cor.i. 7. Tyv amoxadvupw Tt. Kupiov nuav “I. Xpicrov.
xiv. 6. 4 év droxadtWe 7} év yvaoe } ev mpodyreia 7 ev Sidaxp.
26. wadpov—didayyv—aroxdrdupy.
Lg 3 st a - #
2Cor. xii.1. daracias kui arroxadvpets Kupiov.

7. TH brepBorq Tav droxahvpewr.
Gal. i. 12. 80 droxahipews “Incot Xpucrod.
li. 2. dvéByv 8é Kara. aroxddupev.
Rom. ii. 5. &v yudpa dpyis kal droxadtpews Sucaroxpioias Tov Geod.
viii. 19. Ti amoxdAuipv tev vidv TOD Deod.
xvi. 25. kata. droxdduyp pvorypiov.
Eph. i. 17. rvedua codias x. aroxaddweus,
iii. 3. kara droxadup éyvupicby por Td puoryptov.

B. Use by other writers :—
t Pet. i 7. ev droxadtwper Inoot Xpurrod. So again v. 13.
iv. 13. év rH droxadviper THs ddEys.
Lk, ii. 32. eis drroxaduy eOvav.
Apoc i, 1. — daroxdduyis Inood Xpicoroi.

ADDITIONAL NOTES. 179

The verb droxadvrrev is used :-—
(A) by St Paul (13 times) in six Epistles (2 Th., 1 Cor., Gal.,

(B)

Rom., Phil., Eph.),
in the First Epistle of St Peter, and in the Gospels of
St Matthew and St Luke.

Except in a citation (xii. 38) from the uxx. of Is, lili. 1, it
is not used by St John.

Revelation, in the New Testament, is

(4)

(0)
(c)

(2)
(e)
(f)
(9)
{h)

(*)
()

of Jesus Christ.
2 Th. i. 7, 1 Cor. i. 7, Gal. i. 16 (cf. 2 Cor. xii, 1).
1 Pet. i. 7,13; Lk. xvii. 30,
Apoce. i. 1 (v. Hort on 1 Pet. i. 7),

of the Father. Mt. xi. 27 || Lk. x. 22.

of ‘the righteous judgment of God.’ Rom. ii. 5: ‘wrath’
ib. i. 18.

of ‘the sons of God.’ Rom. viii. 19.

of a ‘glory.’ Rom. viii. 18, 1 Pet. iv. 13, v. 1.

of a salvation and deliverance. 1 Pet. i. 5.

of an evil power. 2 Th. ii. 3, 6, 8.

of a faith, Gal. iii, 23. els +. péddovoay aictw droKa-
AvgO iva

of whatever is covered (xexaduupévov). Mt. x. 26|| Lk. xii. 2.

of heavenly truths. 1 Cor. ii. 10. 7a BdOy rod Geos.
Rom. xvi. 25. pvorypiov xpdvos aiwviors ceovynevov.
Eph. iii. 3, 5. 16 puoryjpror.
Mt. xi. 25 || Lk. x. 21. dre expupas tadra dxé coda x.

guvetav Kal drexadupas adra vymios. (Cf. Phil. iii. 15.)
Mt. xvi. 17. odpé «. aipa ovk amexdAupév coe GAd’ 6
matyp pov 6 év t. otpavots. (CE. v. 16.)

With Revelation is co-ordinated ‘knowledge,’ ‘prophecy’ and

‘teaching.’

1 Cor. xiv. 6.

With Revelation is co-ordinated ‘wisdom.’ Eph. i. 17 (v. supr.

p. 158, Dale on ‘Wisdom and Revelation’).

‘Revelation is always (probably even in Gal, iii. 23) in the strictest

sense an unveiling of what already exists, not the coming into existence
of that which is said to be revealed.’ (Hort on 1 Pet. i. 5.)

12—2

180 ADDITIONAL NOTES.

On the use of the term puvornpiov in the N. T.

The word pvorjpiov (which in the Lxx. occurs Judith ii. 2, Wisd.
vi. 24, Ecclus, xxii. 22, Tob. xii. 7, 21, 2 Mace. xiii. 21 and elsewhere ;
also in Theodotion’s version of Dan. ii. 18 ff., Ps. xxv. 14 and Prov. xx.
19) is found, in the Synoptic Gospels in the parallel texts (Mt. xiii. r1,
Mk. iv. 11, Lk. viii. 10) of the Parable of the Sower, but elsewhere in
the N. T. only in the Epistles of St Paul and in the Apocalypse.

It is used (1) comprehensively of the Christian Revelation or of the
central truth of the universality of the Gospel, (2) of special truths in
that revelation.

But always in the N. T. the fact of revelation, actual or imminent,
is implied.

(t) In the comprehensive meaning the word is used 13 times by
St Paul and once in the Apocalypse.

A. (a) 1 Cor, ii. 1. Katayyé\dwy ipiv 16 prorypioy Tod Ged.

6f. codiav dé Aadodpev ev Tois Tedeiors (those who
are fully initiate), copiay dé od Tod aidvos Tovrou ovOE K.T.A....

GAAS Aadoipev Geod copiay ev pvorypiw.
Rom. xvi. 25f xara daoxdAvyw pvornpiov xpdvois aiwviors
ft t By n * na a
ceorynpevov pavepwlévros 8% viv bid Te ypapav mpopytixav
Kar émitayny Tod aiwviov Geod eis traxoyv Tictews els TavTO

7a vy yvupiaevtos.

(6) Col. i. 26. 73 puorypiov 76 droKexpuppevov ad Tay aldver x.
3 ON a a nx Se > 56: a er i 70 én: ©
and Tdv yevedy, viv d& épavepuOy Tois ayios, ols nOéAnoev 6
Oeds yvwpica. Tid TAotTOs THS Sdéys TOD pvaoTypiov Tovrou év
rois 2Oveow, 6 éorw Xpioros ev dpiv, y eAmis THs Sdéys.
(v. Lightfoot’s note.)

as > 27 a 4 a a ~ S =
Col. ii. 2. eis éréyvwow rod pvornpiov Tot Geod Xpiorod ev 6
cioiy mavres of Onoavpot THs codias Kal yrucews ardKpvpor—
‘God’s mystery, which is nothing else than Christ—Christ
containing in Himself all the treasures of wisdom and
knowledge hidden away.’ (Lightfoot, ad Joc.)
Col. iv. 3. iva & Oeds avoity juiv Ovpav rod Adyov, AaAjoa 75
f cal a yd ‘ / gy , | es €
pvoTypiov TOD xpioTod, 56 Kal dédenar: iva havepwow adto, ws
det pe AaAHoan.
Eph. i. 9. yvopicas yuiv 7d pvorrypiov rod OeAyjparos adrotv—
‘the mystery of His will’—the Divine counsel now re-
vealed, expressing God’s Will.

ADDITIONAL NOTES. 181

Eph. iii. 3. card droxdAuypu éyvapicby pou 7d pvoryptov.
4. & TH puotyply Tod xpioTod.

The ‘mystery of the Christ’ was (v. 6) the truth, revealed
to the Apostles, that the Gentiles, by incorporation in
Christ, were, equally with Jews, heirs of all the hopes of
the people of God, members of one Divine society, and
partakers of the gift of the Holy Spirit.

Eph. iii. 9. 9 oikovopia tod pvornpiov rod drokexpuppevov amd
Tav aiwver ev TO Oem TH TA TAVTA KTicaYTt.
The words recall the language of Rom. xvi. 25 f. (v. supr.)

Eph. vi. 19. é rappyoia yrwpica: Td pvotypiov ToD evayyeAlou
—‘the mystery of the Gospel ’—the revelation contained in
the Gospel.

(c) 1 Tim. iii. g. xovras 1d puorypiov tis miotews ey Kalapd
ovveoyoec—‘ holding the mystery of the faith in a pure
conscience.

1 Tim. iti, 16. x. duodroyounevus péya éorly 1d Tis etoeBelas
puotnpiov—‘ the mystery of godliness.’

B. Apoc, x. 7. kal érehéoOy 7d puarypiov Tod Deod, wis edyyyéducrev
Tovs éavtod SovAous Tovs mpopytas—where ‘the mystery of
God’ is a revelation now imminent (v. 6 ‘there shall be
delay no longer’: cf. Dan. xii. 7) and the language is that
of Amos iii. 7 ‘Surely the Lord God will do nothing, but
He revealeth his secret unto His servants the prophets.’

(2) In the sense of a particular truth, or detail, of the Christian
revelation, the word occurs seven times in St Paul, and three times
in the Apocalypse.

A. (a) 2 Th. ii. 7. 7d yap proripiov 70n evepyetra THs avopias.
1 Cor. iv. 1. trypéras Xpiotod x. oikovépous protypiwy Geod.
xiii. 2. kav éyw mpodyretay kal «ida 7a puoTipio. wavTa.
xiv. 2. mvedpare d& AaAet pvorypte..
KV. 51. Sov, pvoryprov tuiv Aéyw—‘a mystery’—a heaven-
ly truth—revealed to me.
Rom. xi. 25. od yap OédAw buds dyvoeiv 75 pvorypioy TovTo—<ére
mupwos dard pépous TO "lopand yéyovey axpt ob 76 mAjpwya
tov éOvav eioédOy K.7.A,
(b) Eph. v. 32. 76 pvorypioy todro peya éoriv, eyo dé déyw els
Xpwordv xai [eis] tyv éxxAyoiav—‘this mystery ’—this re-
vealed truth of a unique relationship.

182 ADDITIONAL NOTES.

‘The law of marriage laid down in Genesis as given to
Adam was for St Paul a preliminary indication of a hidden
Divine purpose or ordinance, the full meaning of which
was to be revealed only by the revealing of Christ as the
Head of His spouse the Church’ (Hort: Prolegomena to
Romans and Ephesians, p. 160).

B. Mt. xiii 11. tyiy dora yrdvar r& pvorypia THs BaotXelas 7.
oipavav, exelvors dé od dé8orau (Lk. viii. 10 rots 8& Aotwous év
mapaoXais).

[Mk. iv. rr has tpiv 75 pvorypiov Sora, where perhaps
the singular may be regarded as = yvdvac r& pvorypia of
Mt. and Lk., and, for the second clause, éxevois 5& rots fw
év mapaBodais 74, mavra. yiverau. |

Apoc. i. 20, 76 puorypiov tév extra. dorépwr— the mystery
of [the inner meaning of the truth signified by] the seven
stars.’

Apoc. xvii. 5. «. éml 16 pérwrov airis dvopa yeypappévor,
protipiov, BaBvddv «.7.A.—where pvorijpiov = ‘name sig-
nificant of a spiritual truth.’

Apoc. xvii. 7. éyd épa cou 1d pvorynpiov [the mystery—the
inner significance of—the unseen fact signified by] ris
yuvatxds x. Tod Onpiov.

[The history of the use of the term in pre-Christian Greek deserves
further study. Already in Plato, Theaet. 1564, aAdoe dé Kopyorepor,
ov pdAw cor Ta pvorypia Aéyew the word is used metaphorically, not,
that is, of the actual, ceremonial, ‘mysteries’ or mystic implements,
but of philosophical doctrines belonging to men of a particular School
and expounded with authority by them alone, though the exposition
may be subsequently transmitted by a hearer to others. Already the
idea of secrecy is subordinate to that of special discovery or possession. |

“But, when adopted into the Christian vocabulary by St Paul, the
word signifies simply ‘a truth which was once hidden, but now is
revealed,’ ‘a truth which without special revelation would have been
unknown.’ Hence pvorypiov is almost universally found in connexion
with words denoting revelation or publication; e.g. amroxadvrrey,
amokaduys, Rom. xvi. 25, Eph. iii. 3, 5, 2 Th. ii. 7; yvwpifev, Rom.
xvi. 26, Eph. i. 9, iii. 3, 10, vi. 19; Pavepody, Col. iv. 3, Rom. xvi. 26,
1 Tim. iii. 16; Aadety Col. iv. 3, 1 Cor. ii. 7, xiv. 2; A€yew 1 Cor. xv.
51.” (Lightfoot on Col. i. 26.)

The word is characteristic of the Epistle to the Ephesians.

ADDITIONAL NOTES.

183

On the phrases év Xpior@, év Xpiot@ “Inood, ev tO yprore.

(4)

(6)

(¢)

The phrases év Xpicrd “Iyood and év Xpicrd (without “Incod) are
found in the Epistles of St Paul as follows:

év Xpiotd “Incot

t Th. ii, 14
v. 18
1 Cor. i. 2, 4, 30
iv. 15
XV. 31
Xvi. 24
Gal. ii. 4
iii. 14 (W. H. mg.)
28 wavres—ipeis eis
éoré ev X. “I.
v. 6
Rom. iii. 24
vi. II, 23
vill. 2, 39
xv. 17
Xvi. 3 cuvepyovs pou év
X. 1.

Phil. i. 1

il. 5, 19

ili, 3, 14

iv. 7

Col. i. 4

Eph. i. 1
li. 6, 7, 10, 13
lil. 6, II, 21

Philem. 23

1 Tim. i. 14
iii. 13

2 Tim. i. 1, 9, 13
ii, I, 10
ii. 12, 15

(2)

(2)

év Xpicte

1 Th. iv. 16 ot vexpot év X.
1 Cor. iii. x
iv. 10, 15, 17
xv. 18 of Koybévres
év X.
1g HAmiKoTes év X.
2 Cor. ii. 17
lil, 14 év X. xarapyetrae
v.17 ef tis ey X,
19 eds Hv ev Xpiora
Koopov Kxatad-

Adoowy éavTa

xil. 2, 19
Gal. i. 22
i. 17
Rom. ix. 1
xii. 5 ev cud éoper ev X.
xvi. 7,9
Phil. i. 13
li. I
iv. 19, 21

Col. i. 2 7. év Kod. éylows Kat
miatots adeAgois év X.

28

Eph. i. 3

iv. 32
Philem. 8 woAAnv év X. qap-
pyoiay exwv

20 dvdmavodv pov Te

omhdyxva ev X.

184 ADDITIONAL NOTES

Outside the Pauline Epistles there is no instance of év Xpurg
*Inood. But év Xpwre is found in

t Pet. iii. 16.
v. 10 [with v. l. év 7G yptora].
14.

It is also the reading of A in Apoc. i. 9.

The phrase év tr ypiore is found only in

2 Cor. ii. 14. 7 mavrore OptapBetovrs quads ev TO ypiore.

; F , ee ee n
Eph. i. 10. dvoxedparawaoacbat Ta mavra ev TH XptoTS.
12. Tovs mponATiKéTas ev TO xpLoTO.
20. qv eviipynkey ev TO xpiore.

(ii. 5. W. & H. mg. and so also 1 Pet. v. 10.)

[In Gal. iii. 14 év “Iyood Xpior@ is read (W. H. text).]

In Eph. iv. 21 occurs the unique phrase év r@ “Incot (v. Add. Note,
p- 70); and in Apoc. i. 9 the reading of C [adopted by W. & H.] is
ev TH Odidpe x. Bacireia x. Sropovy év "Inood.

None of the phrases év Xpior@, év XpiorG “Inood and év to ypior@e
occur in Hebrews or in any (save 1 Pet.) of the Catholic Epistles.
Apart from 1 Pet. (ll. cc.) they are exclusively Pauline.

It will be seen that the short phrase év Xporq@ does not occur in
the Pastoral Epistles.

Otherwise év Xpiorg and éy Xpiorod “Tyood occur with about equal
frequency, both in the earlier Epistles and in the Epistles of the
Captivity. .

On the other hand the unusual phrase év rd ypior@ is characteristic
of the Epistle to the Ephesians, occurring in other Epistles nowhere
excepting 2 Cor. ii. 14.

In Ephesians ¢. i. and more especially in the great Hymn of Praise
(i, 314) the three forms of expression all occur, and, besides the
instances of actual occurrence above cited, one or other of them is
implied also in v. 4 (év ard), v. 6 (ev TO Hyarnpeva), v. 7 (ev @), v. II
(év adr), v. 13 (év 4).

Indeed in the rhythmical passage i. 3—14 the relation of the
believer to Christ is shewn by development of the expression év
Xpiore.

Tt is ‘in Christ’ (é¢v Xpiord) that the Divine blessing is bestowed
upon us (i. 3). Eternal election ‘in Him’ is spoken of (v. 4) as resting
on a predestinatiou to sonship: in Him too grace (v. 6; ii. 7; iv. 32)
and redemption (i, 7) are ours. In Him, the Incarnate Son, God’s
purpose (i. 9) was embodied and accomplished, and would (v. ro) find

ADDITIONAL NOTES. 185

its consummation. In Him the faithful of Israel had found fulfilment
of their hope (vv. 11, 12); in Him Gentiles received (v. 13) the glad
tidings of salvation and the gift of the Holy Spirit.

In the passage (ii. 110) describing what God in His mercy and
love has done for man, it is ‘in Christ Jesus’ that man is seen to be
(ii. 6) quickened, restored, and exalted:—in Him it is (v. 7) that the
wealth of God’s grace and goodness is manifested; in Him that
Christians, a new creation, can do the works which God has prepared
for them.

The other instances of év Xptord “Tyco in this Epistle are:

ii. 13. vuvl 8& év Xpior@ "Inood vets of more dvres paxpav éyernOnre
éyy’s,—followed by xrion év atr@ cis eva dvOpwrov
(v. 16).

iii. 6. elvan t €6vy ouveAnpovopa Kal civowpa Kal cvvpéroxa THs
érayyedias év Xpiote “Inood.

lil, 21. atrg@ 9 Sdfa ev rH exxAnoia wai év Xptotg “Iyoot [where
see note ad loc. ].

The only other occurrence of év Xpior@ in the Epistle is at iv. 32
kabus kal 6 Beds ev Xpicr@ exapioaro tuiv,—which recalls 2 Cor. v. 19

In Eph. iii. 11 év t@ xptotd “Inood 7d xvpiw yuav we have the same
combination and order of titles as in Col. ii. 6 ws otv wapedaBere tov
xpiorov “Incody tov Kupiov, év adta wepiraretre (cf. Eph. iv. 20, 21).

This twofold title brings together the confession tov xpicrov “Incodv
(Acts v. 42), implied in the tot xpicrod “Iyood of Eph. iii. 1, with the
confession Kvpios “Inocods (1 Cor. xii. 3, Rom. x. 9) implied in the ev
tT kupiw “Incod of Eph. i. 15 :—a phrase which occurs nowhere else in
St Paul.

(The combination év Xpiord “Inoot 7G xvpip yyy occurs 1 Cor. xv. 31,
Rom. vi. 23, viii. 39.)

The simple phrase éy xupiw is found

(a) 1 Th, iii. 8 1 Cor. xvi. 19

v. 12 2 Cor. ii. 12

2 Th. iii. 4 x. 17

1 Cor. i. 31 Gal. v. 10
iv. 7 Rom. xvi. 2, 8, 11 ff, 22
vii. 22, 39 (6) Phil. i. 14
ix. rf. ii. 19, 24, 29
xi. 11 iii. 1 xalpere év x.
xv. 58 iv. 2, Io

186

Col. iii. 18, 20
iv. 7, 17
Eph. ii. 21 avéet eis vadv dytov
év kupio
iv. 1 mapaxahkd—o déo-
pos ev x.
17 paptvpopas év x.
v. 8 viv 88 has & x.

ADDITIONAL NOTES.

Eph. vi. 1 vaxovere 7, yoved-
ow vpayv [ev «.]
10 évduvapotode év «.
21 motos didkovos év
Kupiy
Philem. 16, 20
(c) nowhere in the Pastoral Epis-
tles.

It does not occur in Hebrews or in any of the Catholic Epistles.

Outside St Paul’s writings it is found only in Apoe. xiv. 13 waxdpuot
of vexpot of év kupiw dzobvycKovres am dprt.

Both expressions éy Xpiord and év xvpiw, signify fellowship and
vital union with Him, in Whom the life of the Christian is ideally .
lived.

‘The Christian lives—in Christ. It is from Christ that he draws
his energy—it is as a member of Christ that he fulfils his part in the
great economy of the world. By his faith in God Incarnate and Man
ascended he stands forth as a witness of the essential unity of the seen
and the unseen, of earth and of heaven....... Doubtless it is hard to
endure as seeing the invisible; but when the spiritual eyes grow dim,
the thought of Christ risen, in Whom we are, will remove the mists
which cloud them. If once we realize what these words ‘we are in
Christ’ mean, we shall know that beneath the surface of life lie depths
which we cannot fathom, full alike of mystery and of hope.’

(The Christian Life, pp. 34, 35-)

The expression ta tava,
7d, TAVTG OCCUYS
A. in Epistles of St Paul
(a) 1 Cor. viii. 6. els xpos "I. Xp. 80 of (v. 1. bv) 7a wavra.

Z
7a O€ wavta, €x TOV Deod.

xi. 12.
oe X e % a 3 - 2. a
xii. 6. eds 6 evepyav 7d mavta év racww.
* , > a ,
xv. 27f. 7. vrotagavtos ait Ta Tavra.
bf x x , by 2 Sens
2 Cor. iv. 15. Ta yap mdvra dv’ vpas.
v. 18. 1a d¢ mavta ék Tod Geod.
Gal. iii, 22. cuvéxAacev 9» ypady) 14 wavra vd apaprtiay.

(In 1 Cor, xii. 19 the reading is doubtful.)
(6) Phil, iii. 8.

a ee a 9 > ve ,
21. KaTQ THV evepyelav TOU dvvacbat QUTOV Kat vmrotatat

8 dv ra. ravra eLypudOyv.

eons ,
QuTw TA TAaVTa.

ADDITIONAL NOTES, 187

Col. i. 16. &v atrg exricOn 714 wdvta—rd. ravta, 80 abtod K. els
abrov éxriorat,
x A 2 > A ,
17. Kk. Td TavTa év ade ovvertyKer.
20. x. 8¢ atrov amoxaradAagat To WavTa.
iii. 8. drdeode cal vets Ta mavra,
Eph. i. 10. dvaxepadawoacba ra wdvra ev rh xptorTa.
II. Tov Td wavta évepyovvtos.
A ’ ~ xX f 3 Ral tA
23. 70 TAnpwpa Tod Ta TavTa év Taow TAypoupévov.
ili.9. év 7d Oe0 74 74 wavta Kricave.
iv. 10. tva wAnpwoy Ta TavTa.
sEn > > a ‘\ o
15. aveyoumev ev avTw Ta TavTa.
V. 13. Ta d& rdvra éheyxdpeva Ud TOD datos.
(c) 1 Tim. vi. 13. 7. Ocot 7. Lwoyovotvros ra wdyra.
B. Elsewhere in the N. T.
= la XxX U2 ma €F a , ? ~
Heb. i. 3. $épwv—ra. ravra 7G pypare ris Suvapews avrod.
ii. 10, 8¢ dv 7a wavra Kai bv od Ta Tavra.
[In ii. 8 the wdvra of ra rdvra is a repetition of the word from the quota-

tion preceding. ‘The ra wdvra takes up the mdvra of the Psalm’ (note
ad loc.).]

Apoc. iv. 11. éte ob éxrioas Ta wavTa Kai dia TO OéAnpa cov
Hoav kat éxricOynoav.

Ta wavra, signifying all things in their unity,—the sum of all
things, seen and unseen, in the heavens and upon the earth, whatever
their sphere of being, their mode of existence, or their relation of
dependence upon God,—may be contrasted with wdvra, which denotes
all things regarded severally.

For wayra cf. 1 Cor. iii. 22, ix. 22, xv. 27, 28, Col. iii. 11, Eph. i. 22
(iii. 20, vi. 21), Heb. iii. 4, Jo. i. 3 (where see note).

In Eph. i. 22 wavta vréragev v6 robs wddas atrod is a quotation
from Ps, viii. 6, the same passage being cited [in close agreement with
the Lxx.] in Heb. ii. 8 (q. v.).

On the other hand ré wavra stands in contrast with 76 wav,—a term
familiar in Greek philosophy and implying a self-contained unity.
Té wav is not Scriptural.

‘H Sd&a in the Epistle to the Ephesians.

In the Epistle to the Ephesians
(a) 8d&a, without the article, is found three times:
i. 6. els &rauvov SdEns THs xdpuros atirod.
12. els éraivov Sdéys aitod [where see note].
iii. 13. yrus éort dé tuav
(cf. Col. iii. 4, Phil. i. c1, ii, 11, iv. 19).

188 ADDITIONAL NOTES.

(6) 1 d0&a is found five times :
i. 14. els érawov ris ddEys abrod.
17. Gmarinp rhs ddéns.
18. ris 6 rAodros THs SdENs 7. KAnpovopias adrod év 7. dylo.s.
iii. 16. Kata 76 wAODdTOS THs Soéys airod.
21. aird y ddba év rH exxdyotg x. év "Iyood Xpiorw,
The other occurrences of 7 86a in the Epistles of the Captivity are:
Col. i. 11. Kata TO Kpdtos THS Sons abrod.
27. ti 76 rhotros THs Soens T. prornpiov TovTOV.
Phil. iii. 21. ovppopdov 76 cadpare rHs Sofys airod.
(Compare in contrast v. 19 4 6. év Tr. alaxivy avrav.)
iv. 20. 70 de Jed kal ratpi nudy y doéa.

‘The glory of the Lord’—is a key-word of Scripture.—The Bible is
one widening answer to the prayer of Moses (Ex. xxxiii. 18) ‘Shew me
Thy glory..—And God has been pleased to make Himself known in
many parts and in many fashions—as man could bear the knowledge:

(a) by material symbol (Ex. xxiv. 16, Lev. ix. 23, Ex. xl. 35,
1 K. viii. r1, Ezek. xliii, 4 ff, Apoc. xxi. 22f.),
(8) through human Presence :
(i) in the Messianic nation (Is. xl. 5),—and (id. xli. ff,
liii. 3 ff.) the Figure of the ‘Servant of the Lord,’
(ii) finally in the Incarnation of the Son of God, in the
Life and Resurrection of the Son of Man (Jo. i. 14,
ii, 11), the perfect revelation on earth of the Glory

of God.
(Revelation of the Father, pp. 164 £.)

The ‘glory of God’ is the full manifestation of His attributes
according to man’s power of apprehending them, ‘all His goodness’
(Ex. xxxiii. 19 ff.). Of it--under the Old Dispensation the Shekinah
was the Symbol. (Note on Heb. i. 3.)

‘It is the majesty, or the power or the goodness, of God as manifested
to men.’ (Lightfoot on Col. i. 11.)

It is the sum of His manifested perfections.

The ‘glory of His grace’ (Eph. i. 6) is the manifestation of the
power of His free and bounteous goodness,

The ‘Father of Glory’ (Eph. i. 17) is He, Whom Our Lord Jesus
Christ has revealed as Father,—from Whom all perfection proceeds—
the source or subject of all revelation.

(In Acts vii. 2 the phrase ‘the God of glory’ recalls Ps. xxix. 3; while in

1 Cor. ii. 8 Our Lord Jesus Christ, Whom ‘the rulers of this world crucified’ is
‘the Lord of glory’: of. Ja. ii. 1.)

ADDITIONAL NOTES. 189

‘The wealth of the glory’ of God (Eph. i. 18, iii. 16)—a phrase
occurring also in Col. i 27 and in Rom. ix. 23—signifies the inex-
haustible fulness of His Majesty and abundant goodness, as revealed
to man.

The Doxology in Eph. iii. 21: ‘To Him be the glory in the Church
and in Christ Jesus unto all the generations of the age of the ages’
may be compared with the doxologies in

Gal. i. 5. © 7 ddga els 7. aidvas 7. aluve.

Rom. xi. 3f. avrg 7 doka eis 7. aidvas (cf. xvi. 27).

Phil. iv. 20. — r@ 82 Oe@ «. warp! yudv 7 Sdéa eds 7. ai, 7. ab,
Apoc. i. 6, v. 12f, vil. 12, xix. 1.0 7A.

In all these instances the Doxology is addressed to God the Father.

In 2 Tim. iv. 18 6 4 ddga cis 7. wu. 7. a. the Doxology is addressed to
Christ (fvceraé pe 6 xpos); and so in 2 Pet. iii. 18, and in Apoe. i. 6:—
possibly also in Heb. xiii. 21 (v. note), and 1 Pet. iv. 11.

The article in all these doxologies implies that to God only belongs
that through which whatever is glorious gains its glory—His is ‘the
glory’ (7 d0éa).

Words in the New Testament denoting resurrection or raising
From death.

na * if
*Eyelpew, avacthvat, avaoracts.

A. In the Pauline Epistles.
(a) éeyeipew, eyeiper Oar, eyeipar, eyepOjvar are used.
1 Thi. 10. dv Hyeper ex TOV vexpav.
t Cor. vi. 14. 6 8% eds Kai tov Kirov Hyetpev Kal uads éeyeped (Vv. 1.
eSpyepev) 51a THs Suvdwews adtod.
XV. 4. ke Ore eynyeptat TH Nuepa TH TpiTy.

12. drt ék vexpav eynyeprat.

13. ovde Xpiords eypyepras,

14. lf 5¢ Xpiords odk eyiyeptar (So v. 17.)

15. OTe ,€uaptupyoauey Kara Tod Oecd ore Ayeipev Tov
xptorov, dy otk wyelpev, elrep apa vexpol odK éye-
povrat,

16. ei yap vexpot odk éyeipovra, obdé Xprords eyyyeprat.

20. vuvi d& Xpiorés eyHyeprar ek vexpar.

29. «i—vexpoi odk éyeipovrat. (So v. 32.)

35. mas éyeipovrar of vexpol ;

190 ADDITIONAL NOTES.

1 Cor. xv. 42 ff. eyetperou év dpOapoig—e. ev 85Ey—2. ev Suvdpa—é,
odpa rvevpatiKoy.

52. of vexpoi éyepOycovrat adbapror.

2Cor.i. 9. 7G éyelpovre robs vexpods.
iv. 14. 6 éyelpas rdv Képiov “Inoody Kal quads ov Inood éyepei.
V. 15. @ Ureép adrav amofavévre Kai éyepOevte.

Gal. i. 1. k, Geod warpds Tot éyeipavros abrév ex vexpar.
Rom. iv. 24. 1. éye/pavra Incodv r. Kipiov yuav ék vexpav.

25. x. ByepOn did TH Stxaluow yma.

vi. 4. qyép0n Xprotds éx vexpav.
9. Xp. eyepOeis ek v.
vil. 4. 7G ex v. eyepOevre.
vill, 10. 1. éyetpavros r. "1. éx v.—é eyetpas ex v, X, ’I.
34. padXoy be éyepOeis.
X. 9. Oru 6 Beds avtdv wyetpev ek v.
Col. ii, 12. rod Geot rot éyeipavros airav ex vexpav.
Eph. i. 20. — éyeipas airov éx vexpav.
2 Tim. ii, 8. Xpuordy eynyeppevov ex vexpav.
(8) The verb dvicracGa, avacr#vat, is used
1 Th. iv. 14. 6rt "Inoots drOavev kal avéorn,
16. of vexpol év Xpiot@ avacrnoovTat TpaTov.
(On Eph. v. 14, v. infr.)

The noun dvdoracis occurs
1 Cor. xv. 12. A€yovow—ért dvdoracis vexpav odk éorw.
13. ef 8& avagracts v. odk éorw.
‘ > 3 Es 2 ¢
21. kal dv avOpumrov avdcracts v.
42. ovTw Kal y avaoracts T. Vv.
Rom. i. 4. —_t. dpa bévros viot Ocot—éé dvacrdoews vexpav.
vi. 5. GANG Kai THS avacTacews eodueba,
Phil. iii. 10. tiv Sivapw THs dvactacews abrov.
. oe ys a. # ” Fa
2 Tim. ii, 18. A€yovres avacraciy dy -yeyovevat,
Also once éfavacracts.
Phil. iii. 11. eis tHV Cavacracw Thy ek vexpwv.

B. In non-Pauline Epistles.
(a) éyetpew x.7.A. are found
Heb. xi. 19. Aoyiodpevos dre Kal ex vexpdv éyeipew Svvards 6 Oeds
(where see note).

1 Pet. i, 21. Oedv tov éyetpayta adtov éx vexpov.
[See Hort’s note ad loc.]

ADDITIONAL NOTES. IQI

(8) The verb avicracOa: «.r.d. does not occur.

But avacracts is found :—

Heb. vi. 4. dvacracews vexpéy «. Kpiuaros aiwviov,

KL. 35. Aa Bov yuvaikes e€ dvactaceus 7. vexpovs abray,
ib. iva xpeirtovos dvacrdacews Téywow.

1 Pet. i. 3. 6 xara 7d wédv Eavtod edeos avayervijcas yas eis
eArida fdcav bv avactdcews “Incod Xpicrod ék
vexpov. [where see Hort’s note.]

ii, 21. cole—av dvacracews “Inyoot Xpucrod.

©. Usage of Synoptic Gospels and Acts.

In the Synoptic Gospels both verbs—éyeiperOar (eyepOqvou x.7.d.) and
avicracba (avacr#vat «.7.A.) are used: also dvdoragis.

(a) Raising of the daughter of Jairus.

Mk. v. 41. eyetpe—aivéorn.
Mt. ix. 25. nyépOy.
Lk. viii. 55. eyetpe—avéorn.

(6) Charge to the disciples.
Mt. x. 8.

vexpods éyeipere.
(c) Message to the Baptist.
Mt. xi. 5 = Lk. vii. 22.

vekpot éyeipovra.
(@) Herod and John the Baptist.
Mk. vi. 14 ff. eyqyeptat éx vexpaiv—nyep6n (v. 16).
Mt. xiv. 2. nyepOy amd 7. vexpar.
Lk. ix. 7. re Ilwdvys yyépOn ex vexpar.
8. Gtu wpopyrys Tis T. 4pxXaiwv avéory.
(e) Answer to the Sadducees.
Mk. xii. 26. epi 8¢ 7. vexpav dru éyeipovtat.
Lk. xx. 27. Ore 88 éyetpovrar of vexpoi.
Here also the noun dvaoracts is used :—
Mk. xii. 18, 22, Mt. xxii. 23, 28, 30, 31, Lk. xx. 27, 33, 35, 36.
(It also occurs Lk. xiv. 14 év rH dvaordce tév dixaiwy.)
(f) The Lord’s predictions of His Passion and Resurrection.
Mk. ix. 31, X. 33, dvacryjoerat, xiv. 28 éyepOjvat,
Mt, xvi. 21 éyepOjva, xx. 19 éyepPyoeras (v. 1. dvactycetat), XVii. 9
yep Oy (v. 1. dvacry).

192 ADDITIONAL NOTES.

Lk. ix. 22. eyepOjvae (v. 1. dvacrqven), xviii. 33 dvaorycerat.
Cf. Mt. xxvii. 63 f. é-yelpouar—iyepon.
(g) Parable of Rich Man and Lazarus.
Lk. xvi. 31. édv tis éx vexpav dvaorj.
(h) Records of the Resurrection.
Mk. xvi. 6. — yép6y (cf. v. 9 dvacrds, v. 14 éypyeppévov).
Mt. xxviii. 6. pyépOn, v. 7 Hyg dd 7. vexpav.
Lk. xxiv. 6. yyép0y, v. 7 dvacrivas.
34. dvtws wyépOn.
The noun éyepors occurs once, Mt. xxvii. 53 werd rHv eyepow abrod,
In Acts again both verbs are used :—
(a) Pyeper (sc. 6 Oeds) in ili. 15, iv. 10, v. 30, x. 40, xiii. 30, 37;
and éyefpe in xxvi. 8.
(8) dvéornoey or dvactycas (sc. 6 Geds) in ii. 24, 32, iii. 26, xiii. 33,
34 (ex v.), XVii. 31 (ek v.).
The noun avdoracts occurs 11 times in Acts, viz.:—
Acts i. 22. pdprupa. ris dvacrdcaews abrod.
ii. 21. 7. av. t. xptorod, iv. 33 7. av. T. Kupiov “Iyaod.
xvil. 18. “L. xat tiv dvdotacw.
xxiii. 8. py elvae dvdoraow,
iv. 2. 7. dvdortacw tHv ex vexpov.
XVii. 32, xxiii. 6, xxiv. 15, 21, XXVi. 23. av. vexpdv.

D. In St John.

(a) éyetpewv «.7.d. is used

Jo. ii. 19. év tpiolv yuepas éyepG atrov, and v. 20 éyepels.
22. Gre ovv HyepOn ex vexpav.
v. 21. eyeipe. Tos vexpous.

xii. 1, 9. Ov yeipev éx vexpdv, and v. 17 (of Lazarus).
Kxi. 14. éyepOels ex vexpar.

(8) duortdévat, dvicracbar, avacryvar occur
Jo, vi. 39. dvacrycw airs (vv. 40, 44, 54 avaoryow airov) TH
(vel & 77) éoxary yuépa.

= > id c« 3? t
xi. 23. dvacryoerat 0 adeAdds cov.
24. olda dru dvactyoerai—ev 7. eoy. Hmepa.

31. dveary x. e&pdOev.
KX. 9. Ort Sel abrdv ek vexpav avacryval.

ADDITIONAL NOTES. 193

(y) dvaoracis occurs

Apoc. xX. §. 9 dvactacis 4 mpurn, v. 6 ev TH av. 7. 7.

Jo. Vv. 29. els avacracw lwns—eis av. Kpioews.
xi. 24. év TH dvacrdcet,
;
25. Eyo eis 9 dvacracis x. 7) Cur.

The phrases dvdcracis vexpdv and 7 dvdoracis 7 éx vexpay must be
distinguished. And the contrast between dvdoracis Cows and dvdoracis
kpicews (‘resurrection which issues in judgment’) is to be noted.

Cf. 2 Mace. vii. 9. 6 8& rod kdopov Bacrreds drobavdvras Huds trép
Tav adrod vopwy els aidviov avaBiwow Lwfs uads dvaorycet.

Also id. ib. v. 14. aiperdv peradAdooovras bx’ dvOpwirwy Tas vd TOD
Geod mpoodoxay éAmi8as mah dvacticecba. ir abrod: col piv yap dvd-
oracts eis Cwyv od éora.

Reference to this Maccabean history of the seven brethren is made
in Heb. xi. 35 ddA 82 érupravicbnoav, ob mpocdegcpevor Thy amov-
Tpwory, iva, kpelttovos avacracews Tixwow (v. supr.), ‘where in Kpecrrovos
comparison is made implicitly, though not directly, between resurrection
to eternal life and resurrection to an earthly life.’ (Note ad loc.)

The words ‘shall raise us up—unto an eternal renewal of life’ (in
v. 7) and ‘but as for thee, thou shalt have no resurrection unto life’
(in v. 14) of the passage in 2 Maccabees [bring us near to the
language of the New Testament]. See on Jo. v. 29.

Cf. Lightfoot on Phil. iii. 11: “The ‘resurrection from the dead’
(rt. é€avdoracw tiv ék vexpav) is the final resurrection of the righteous
to a new and glorified life. The general resurrection of the dead,
whether good or bad, is 7 dvauvraots tay vexpay (¢.g. 1 Cor. xv. 42); on
the other hand the resurrection of Christ and of those who rise with
Christ is generally [7] dvdoraccs [yj] é« vexpdv (Luke xx. 35, Acts iv. 2,
1 Pet. i. 3). The former includes both the dvacracts Cw#s and the ava-
crags Kpicews (JO. Vv. 29); the latter is confined to the avacracis Cwijs.”

In Ephesians there is no direct reference to the future resurrection
of men.

The words of ¢. v. 14:

"Eyewpe, 6 xabevdwv,
kat avdota ék TwV vEKpor,
Kal émipatoes cou 0 XpioTos
signify an awakening from the sleep of spiritual death (cf. ii. 1 f.) and
an arising to spiritual life and action in the present.

The words, in fact, express a paradox—a present miracle of trans-

lation from death to life, such a rising, and restoration to life, of the

Ww. EPH. 13

194 ADDITIONAL NOTES.

dead as is signified in the miracles of Christ. We may compare the
language of Jo. iii. 14 pera BeRyxapev éx Tod Oavarov eis rHv Loyy.

The realisation of the eternal in the present dominates the thought
of the Epistle.

On the meaning of xvBeia (Eph. iv. 14).

‘KuBeia from «vBos is properly ‘dice-playing’ and hence ‘trickery,
deceit.’ Von Soden prefers to take it as expressing conduct void of
seriousness ; these persons ‘play with’ the conscience and the soul’s
health of Christians. But this is not the ordinary sense of the word.
The éy is instrumental, the words expressing the means by which the
tepid. «7A. is attained.’

(Dr T. K. Abbott, International Critical
Commentary on ‘ Ephesians,’ p. 122.)

[The foregoing explanation of xvBefa is taken, by kind permission
of ‘Professor T. K. Abbott of Dublin, from that scholar’s admirable
Commentary on Ephesians in the ‘International Critical’ Series.

Permission to do this was asked on the following grounds.

There is evidence (a) that Dr Westcott was at first uncertain as to
the precise meaning of xvBe/a in this passage, but (6) that he eventu-
ally came to the decision that it here means ‘fraud.’

There is also evidence that during the last months of his life and
while engaged on ‘ Ephesians’ Dr Westcott, who seldom read modern
commentaries, consulted this work of Prof. Abbott, some of the MS.
notes of his own Commentary now published being found within the
pages of a copy of the International Critical Commentary.

It is reasonable to infer that his ‘ Additional Note,’ promised but
never written, would have contained a reference to Prof. Abbott’s
note,—in which a meaning, practically identical with that finally
accepted by Dr Westcott, is given to xvBeia. J. M. 8.]

Spiritual Powers.

The existence of other orders of rational (spiritual) beings about us
is most natural.

That it is possible for us to hold communication with them under
certain circumstances is not unlikely.

That it is wrong for us to seek such intercourse is probable.

That we may be subject to their assaults seems to be justified by

experience.

ADDITIONAL NOTES. 195

The statements of Holy Scripture, however, on this subject are
marked by singular reserve.

Use of xara c. acc. in the Epistle to the Ephesians.

(a) kata Oedv. iv. 24.
1 THY Swpedy THS XaptTos 7. Oeod. iii. 7.
y» TO métpov THS Swpeds. iv. 7.
y, 70 TAoUTOS THS XapiTos adTov. i. 7.
SP. 35 », Od€ys adrov. iii, 16.
»» Thy evdoKiav Tod OeAjparos abrov. 1. 5.
SS » adrod. i. g.
»» THY Bovdyv Tod OeAnparos airod. i. II.
», mpdbeow tod 7a wavta évepyouvros. ib.
jens Tri Tov aiwvwy. ii. 11.
» «THY evépyeay Tot Kpdtous T. icxvos abrod. i. 19.
sul. 4p ‘i THs Suvdpews adrod. iii. 7.
(6) Kara tov apyovra THs eEovoias 7. dépos. il. 2.
») TOV aidva TOU KOTpoU TovTOV. ib.
y» -THV TpoTépav avactpopyv. iv. 22.
» Tas értOuplas THS dwarys. ib.
(c) Kara odpxa. vi. 5.
kat dpOadpodovreiav. vi. 6.
kat’ évépyeiav. iv. 16.
Kad’ twas. i. 15.
kar éué. vi. 21.

Use of the phrase ev capxi.

Gal. ii. 20. 6 8& viv £0 ev capké, év rior 6d THT. viod Tr. Oeod.

vi. 12. dco Oédovew edrpocwrjoa ev capki.

2 Cor, x. 3. &v capkl...wepurarodvres.
Rom. viii. 8£. of év capki dvytes...0v« ev capxi, GAN év wvedpari.
Phil. i. 22. €f 88 ro Liv év capi, Todd prow Kapros épyov.

iil. 3 f. of vevpare Oeod Aarpevovres...ovK év capi memoubores.
Col. ii. 1. dc01 ody éwpdxact To Tpdowmrov pov év capKi.
Philemon 16. «at év capxi kai év xupiv.

Eph. ii. 11. rd. €Ovy ev capxi...r. Aeyouevys wepitopys ev capki,
1 Tim. iii 16. edavepwOy ev capki, edixarwOy ev mvevpare.

1 Pet. iv. 2. 7. émiAourov év capi Bidcat xpovor (cf. v. 1).

1 Jo. iv, 2. 6 dpodoye? I. X. év capxl éAndvOdra (cf. 2 Jo. 7).

13—2

196 ADDITIONAL NOTES.

Prophets of the New Covenant.
(a) mpopyrys.
Mt. x. 41. 6 dexopevos rpopyrny eis Gvopa mp. pioOoy mp. AynWerat.
Acts xi. 27. xarqAOov amd “lepovcaAnm mpopyrat.
xiii, 1. mpopyrae x, dudaoKadou.
XV. 32. Kal adrol tpopyrar ovres.
Xxi. 10. xatpdOév Ts are THs “lovdaias rpodyrys.
1 Cor. xii. 28. xal ods pév ero 6 eds év TH exxAnola mpadrov
amogtoAous, Sevtepov zpopyras, tpirov SidacrKadous,
29. pan) TavTEes TpOpHTat;
xiv. 29. mpopyrat 5¢ duo 7 zpeis Aadetrwoav.
32. mvevpata tpopytav mpodyras broragcerat.
37- el tus Boxed tpodytys elvas 7} mvevpariKos.
Eph. ii. 20. éwl tr Oepediw 7. aroardédwv x. tpodyrav.
iii. 5. 7. dylows drooréots adrod K. tpopyrats.
iv. 11. Tods pev droarddous, Tovs dé rpodyras, 7. dé evayyeAoras.
Apoc. xviii, 20. x. of dytou x. of drooroXot K. of tpopiras.
24. aipa mpopyrav Kat ayiwv (cf. xvi. 16, x. 7, xi. 18).
xxii. 6. 6 Oeds ray rvevpdtwv Trev mpopyrtay (cf. xi. 10).

9. avvdovdAds cov ciut x. 7. adeAhaY Gov THV TpOPYTUV.
(6) mpoparis. Apoc. ii. 20. éyovoa éavtiy rpopircy (cf. Lk. ii. 36).

(c) mpoyrevetv.

1 Cor. xi. 4, 5, xiii. 9, xiv. 1, 3, 4, 5, 14, 31, 39 (Lydodre 76
mpodyrevewy).

Mt. vii. 22. 76 o@ évopars érpopyrevoaper.

Acts xix. 6. éAdAow re yAwooais x. erpopyrevor (cf. ii. 17, xxi. 9).

Apoe. xi. 3. dec 7. dvalv pdptvoiy pov K. tpopytevoovary (cf. x. 11).

(d) mpodyreia.
1 Th. v. 20. zpopyrteias pn eéovbeveire.
1 Cor, xii. 10. addAw mpopyreia.
xiii. 2, xdv exw mpopytetay x. cidd Ta prvoTypia TavTa.
8. mpopyretat katapynOyoovrat.
xiv. 6. 4 év mpopyreia } ev Si8ax7.
22. 1 d& mpodyreta ov tT. amiatols GAG T. TuTTEVOVTLW.
Rom. xii. 6. yapiopara...<ire mpopyreiav...eire Siaxoviav.
1 Tim. i. 18. xara tas rpoayovoas eri oe mpopyreias.
iv. 14. 6 &866y cot dia mpopytetas.
Apoe. i. 3. 7. Adyous THs Tpoyteias (xxii. 7, 10, 18 f.).
xi. 6. 7. yuepas 7. tpopyteias avr.

ADDITIONAL - NOTES, 197

Ruskin on Eph. iv. 17, and on Conflict with Evil.

(a) [In the notes on Eph. iv. 17 reference is made to Ruskin’s Modern
Painters, Pt mi. ¢. ii § 8 The section is entitled ‘Ideals of Beauty, how
essentially moral.’ The sentences quoted below are from the latter part of

this section and from the beginning of § 9, ‘How degraded by heartless
reception.’]

Having shewn that ‘it is evident that the sensation of beauty is
not sensual on the one hand, nor is it intellectual on the other, but
is dependent on a pure, right, and open state of the heart: dependent
both for its truth and for its intensity, insomuch that even the right
after-action of the Intellect upon facts of beauty as apprehended is
dependent on the acuteness of the heart-feeling about them,’ Ruskin
proceeds: ‘And thus the Apostolic words come true, in this minor
respect, as in all others, that men are “alienated from the life of God
through the ignorance that is in them, having the Understanding
darkened because of the hardness of their hearts, and so, being past
feeling, give themselves up to lasciviousness.” For we do indeed see
constantly that men having naturally acute perceptions of the
beautiful, yet not receiving it with a pure heart, nor into their
hearts at all, never comprehend it, nor receive good from it; but
make it a mere minister to their desires, and accompaniment and
seasoning of lower sensual pleasures, until all their emotions take the
same earthly stamp, and the sense of beauty sinks into the servant of
lust. Nor is what the world commonly understands by the cultivation
of “‘taste’’ anything more or better than this; at least in times of
corrupt and over-pampered civilization, when men build palaces and
plant groves and gather luxuries, that they and their devices may
hang in the corners of the world like fine-spun cobwebs, with greedy,
puffed-up, spider-like lusts in the middle. And this, which in Christian
times is the abuse and corruption of the sense of beauty, was in that
Pagan life, of which St Paul speaks, little less than the essence of it,
and the best they had.’

(b) [A reference, in Dr Westcott’s note on vi. 12, to Ruskin’s Modern
Painters, was for some time difficult to identify owing to an uncertainty as to
the page-number. Ultimately the passage intended was discovered, beyond
all doubt, to be a passage in Pt rx. c. xii. § 18; which has accordingly been
printed in the Commentary ad foc. But the following two passages, which the
Index to Modern Painters in the first instance suggested as perhaps intended,
may be felt to be worth citing in addition to the other; which in one or two
points they illustrate and supplement. ]

‘The reason of this I believe to be that the right faith of man is
not intended to give him repose, but to enable him to do his work.

198 ADDITIONAL NOTES.

It is not intended that he should look away from the place he lives in
now, and cheer himself with thoughts of the place he is to live in next,
but that he should look stoutly into this world, in faith that, if he does
his work thoroughly here, some good to others or himself, with which
however he is not at present concerned, will come of it hereafter. And
this kind of brave, but not very hopeful or cheerful, faith I perceive to
be always rewarded by clear practical success and splendid intellectual
power; while the faith which dwells on the future fades away into rosy
mist and emptiness of musical air. That result indeed follows naturally
enough on its habit of assuming that things must be right, or must
come right, when probably the fact is that, so far as we are concerned,
they are entirely wrong, and going wrong: and also on its weak and
false way of looking on what these religious persons call ‘the bright
side of things,” that is to say, on one side of them only, when God has
given them two sides and intended us to see both.’

(Modern Painters, vol. v. p. 229, small edition ; Pt 1x. ¢. ii. § 11.)

‘Now, as far as I have watched the main powers of human mind,
they have risen first from the resolution to see fearlessly, pitifully and
to its very worst, what those deep colours mean, wheresoever they fall ;
not by any means to pass on the other side, looking pleasantly up to
the sky, but to stoop to the horror, and let the sky, for the present,
take care of its own clouds. However this may be in moral matters,
with which I have nothing here to do, in my own field of inquiry the
fact is so; and all great and beautiful work has come of first gazing
without shrinking into the darkness. If, having done so, the human
spirit can by its courage and faith conquer the evil, it rises into
conceptions of victorious and consummated beauty.’

(id. ib. V. p. 232; Pt rx. c. ii. § 13.)

The world, the flesh and the devil.

[The question raised by Dr Westcott, after quoting Ruskin, in his
notes on vi. 12, ‘ When does “the world, the flesh and the devil” first
appear?’ remains unanswered.

There can indeed be little doubt that the actual co-ordination in
English, and in this unqualified form, of the three familiar terms, as
well as the introduction into the Baptismal Office of the same threefold
classification, though in a different and more ancient order, of ultimate
sources of evil, is due to Cranmer.

ADDITIONAL NOTES. 199

But on the other hand it is to be noted :-—

(«) That although in the earlier English, as in the Roman,
Offices ‘the devil’ or ‘Satan’ with ‘his works’ (operibus eius) and
‘his pomps’ (pompis eius) stood alone as the object of baptismal
renunciation,—in the Gallican Office, as also (with slight variants)
in Luther’s Taufbiichlein and Hermann’s Consultation, the ‘pomps of
the world’ (pompis seculi) and ‘its pleasures’ (voluptatibus eius) are
co-ordinated with ‘Satan ’—a collocation which, there is evidence, had
very early authority, both Eastern and Western (cf. Cyprian, ad
Rogatianum, Ambros. de Initiatis, c. 2, Macarius, Hom. 49).

(6) That in several ancient Litanies, Greek and Latin, ‘deceits.
of the world’ or ‘desires of the flesh,’ or the like, had been co-ordinated
in deprecation with ‘snares of the devil.’

(c) That S. Thomas Aquinas had explicitly (Summa u1. 114, 3);
discussed the question ‘Utrum omnia peccata procedunt ex tentatione
diaboli?’ and had concluded that not all sins were committed at his
instigation, but some ‘ex libertate arbitrii et carnis corruptione’; and
had also (1. 65, 1) explained that ‘the devil’ is said by St Paul to be
‘the god of this world’ (deus huius seculi) because ‘seculariter viventes
ei serviunt.’

(d) That in the Jmitatio Christi (ul. 12, 9) occurs the sentence :
‘Si ad te ipsum respicis, nihil huiusmodi ex te poteris; sed si in
domino confidis, dabitur tibi fortitudo de caelo, et subicientur ditioni
tuae mundus et caro; sed nec inimicum diabolum timebis, si fueris fide
armatus et cruce Jesu signatus.’

Rightly to examine and interpret these and other data involves
argument which, if presented here, would constitute a material
departure from the rule, adopted in the editing of this volume, that
beyond statistics and matter of common knowledge no conclusions
should be advanced other than such as have the authority of Bishop
Westcott himself. 3. mM. s.]

200

ADDITIONAL NOTES.

Use of the Old Testament in ‘ Ephesians.’

Gen. ii. 24. evexev rovrou caradeies
avOperos tov marépa avTod Kal rH
bnrépa avrov Kai mpookoAAnOnoera TH
yuvakt (E mpés 7. y.) avrov: Kal écovrat
of do «fs cdpka piav.

Ex. xx. 12 (Deut. v. 16).

matépa cov kal Thy wnTépa cov.

tipa Tov

Deut. xxxiii 2 f. x. émépavev ex
Syelp july «. Karéomevoey €& Gpous
@apav ovv pupiaoet Kadns (Heb. from
the ten thousands of the holy ones,
R. V.)...n. epeioaro rod aod avrod,
kat mavres of nytagpévot vd Tas
xelpas cov...x. edékaro...vou0v, dv eve-
teiAatro ~nyiv Moons, KAnpovopiay
guvaywyais *Iopayd.

Ps, iv. 4 (5). dpyiferOe Kai py
duapravere (Heb. Stand in awe and
sin not, EH. V.).

ib. viii. 6 (7). -kal xaréotnoas avrov
én ra epya xeipav cou: mavra Umerakas
bmoxatw 1. modav avrov.

ib. xl. (xxxix.) 6 (7). Ovoiav Kai
mpoohopay otk 7OeAnoas, adpa dé
KaTypTic@ 4.0.

ib. lxviii. (Ixvii.) 18 (19). dvaBas ets
Dryos Fxmad@revoas aixpadwoiar, éda-
Bes Sduara ev dvOpdr@ (B*XR* -ows).
(Heb. Thou hast ascended on high,
Thou hast led Thy captivity captive,
Thou hast received gifts among men,
R. V.)

ib. cx. (cix.) 1. Eiwev 6 xupwos ro
kupio pou KaOov ék deftay pov.

Prov. ii. 2 (LXx.). «x. mapaBadeis
kapdiay cou cis civeow, twapaBadeis dé
avrip ém vovdérnoty TO vig cov.

ib. 5. tore cvvnoes PoBor kupiov
kal eniyvoow Oeod evpycets.

ab. iii, 11, vlé, wn Odvydper mardeias
xupiou (ef. Is. 1. 5).

Eph. v. 31. dvri rovrov karadeiyer
bcd 4 la x AY 4
avOpwmos [rév] warépa kai [riv] pyrépa
kal mpookodAnOnoerat mpos THY yuvaika
[v.2. 7H yuvackt] avrot kal govrat eis
oapKa piav.

ib. vi. 2. riwa rév marépa cov kal
THY pntépa.

ib. i. 18. ris 6 mAovros ths BoEns
Ths KAnpovopias avrod éy Tots
dylots.

ib. iv. 26. dpyitecOe kat pry duapra-
vere.

ib. i, 22. kal mavra vméragev umd
Tous mddas avrod, K.T.A.

ib. Vv. 2. k. mapéd@xev éavtov vmép
eon \ \ , Bee
nov 7 pogpopay kal Ouciay Te bed.

ib. iv. 8. 80d A€yer "AvaBas els Trpos
A , > , 11 28
AXpaAGtevoev aixparociay [cai] Ewxev
Sdpata rots dvOpadrrois.

ib. i. 20. éyeipas adrov éx vexpav
kat kaOioas év Se£ta avrod.

ib. vi. 4. extpépere avra ev madela
kai voudecia Kupiov.

ADDITIONAL NOTES.

Prov. xxiii. 31 (Lxx.). py) pedvone-
oe év olvois (Heb. Look not thou
upon the wine when it is red).

‘ ‘ any Anew
Is. xi. 4. x. warages ynv TS NOY
a See >

TOv OTOMATOS avTod, kal ev TVEUpaTL
& nn ~

Sia xetAewy dvedet defi.

7b. xlix. 2. «. @Onkev ro oTOpa pov
os padyxatpay d€eiav.

1. Xi. 5. Kat ora Sixavoovyn éCao-

Pe > i? + “~ \ >? ,
pévos tT. dogtv avrov, kal adnOeia
eiAnuévos tas meupas.

2. xxviii. 16. 8a rodTo otrws Aéyes
kUptos Kuptos "ISov éyd euBadro eis ta
Ge pera Zerdv Aldo moduredF ekNeKTOv
dxpoyaviaioy evyripoy eis Ta Oepéda
avrijs, Kai 6 morevoy ov pr KaTao-
xuvOn.

ib. xl. 3. érotpdoare ry dddv
Kupiov (cf. v. 9, 6 evayyeArtopuevos).

ib. li. 7. ds modes evayyedtCo-
wévou adkony cipyyns KTA.

ab. lvii. 19. elpyvny én’ cipnuny
trois paxpay Kai Tots éyyvs ovow.

ab. lix. 17. kai évedtcaro dtxato-
civny ds Odpaka, kal mepiébero
meptkehadaiay cwrnpiov éni tis

keadns.

Ezek. xx. 41. év dopq evodias
mpovdéEopat vpas.
Hos. vi. 5. améxrewva avrots év

Aipare atduards pov, K. TO Kpipa pou
ds has eEehevoerat.

Zech. viii. 16. Aadeire ddnOeiay
&xaoros mpos TOY mAngiov avrod.

201

Eph. v. 18. yu} peOvoxeade olve.

ab. vi. 17. kal ry payatpav Tod
mvevparos, & éoTw pia Oeod.

ib. 14. mweptCmodpevor THY da-
hoy vpov ev ddndeia.

4d. ii. 20. drotxodopnOévtes eri re
OcpeXi@ Tay aroordav kai mpopytar,
dvros dkpoywviaiou avrod Xpiorod
"Incod, &v @ K.T.A.

ab. vi. 15. varodnodpevor rods
modas év étoipacig Tov evayye-
Alou ris eipnyns.

ab. ii. 17. «. €AOdY EVnyyedioato
elpyvny vpiv Tots pakpay Kal eipnyny
tots éyyus (cf. % 13).

ib. Vi. 14. kat évOvodpevoe rov
Oedpaka tis OuKatoavrns.

ib. 17. kK. Thy wepixehadalay rod
cwtnpior dé€acbe.

4% A , ~
i. v. 2. mpoopopay x. Ovotay 7. bed
eis dopyy evadias.

ib. Vi. 17. T. paxatpay 7. mvedparos,
& éorw pjpa Oeod,

ib. iv. 25. Aadeire ddyOeray exacros
pera Tod mAnolov avrod.

VOCABULARY OF THE EPISTLE TO
THE EPHESIANS.

* Signifies ‘found nowhere in N.T. except in Ephesians.’

t ”
+
+

dyads li, 10, iv. 28, 29, vi. 8

tayabwovvy v. 9

dyaradv i, 6 (&v Te Hyarnudvy), ii. 4,
Vv. 2, 25, 28, 33, Vi. 24

dyarn i. 4, 15 (v.1.), ii. 4, ili. 18, 19,
iv. 4, 15, 16, V. 2, Vi. 23

adyanrnrés V. 1, Vis 21

ayidfew v. 26 (-don)

Gyvos i. 1, 4, 13, 15, 18 (rg mv.—7. dy.),
ii. 19, 21, iii, 5, 8, 18, iv. 12, 30 (7d
mv. TO dy. TOO O.), V. 3, 27, Vi. 18

dyvowa iv. 18

dypumvety vi. 18

dderpébs Vi. 21, 23 (-o75)

dnp ii. 2

*dOeos ii. 12

ava i. 7, ii, 13, Vi 12 (a2 «. odpxa)

aipew iv. 31

taloxpds v. 12 (-d» ort)

*aloxpérys v. 4: ‘vox N.T. propria’
(Bruder)

alretoOa iii. 13, 20

alxparwola iv. 8 (Lxx)

*alxuadrwrevew iv. 8 (LXX)

aidy i. 21, ii. 2, 7 (pl.), iii, g (pl), 11
(pl.), 21 (7. al@vos 7. aldvwr)

dxaOapola iv. 19, V. 3

axd@apros V. 5

dxapmos Vv. II

dxovew i. 13, 15, iii, z, iv. 21, 29

axpiB@s v. 15

axpoBvorla ii, 11

dxpoywriatos ti, 20

adApOea i. 13, iv. 21, 24, 25, Ve Qs Vie 14

‘found (in N.T.) only in Ephesians and Colossians.’
% ‘found (in N.T.) only in Pauline Epistles.’

tddnOevew iv. 15

adr i. 21, ii, 19, iv. 29, V. 4, 15) 17,
18, 24, 27, 29, Vi. 4, 6, 12

GAMjAwy iv. 2, 25, 32 (-ous), v. 21 (-o1s)

aAvots vi. 20

duapravew iv. 26

dpapria ii. 1 (7. duapriacs)

duqy iii. 21

dupbrepo ii. 14 (-a), 16, 18

dumpos i, 4, Ve 27

dvaBalvey iv. 8, 9, 10

dvaywuoKkew iii. 4

tdvaxedaraodcbar i. 10

dvahaBew Vi. 13, 16

*dvaveotoOat iv, 23

dvacriva: V. 14

dvacrpépew ii. 3

dvacrpopy iv. 22

dvewos iv, 14

tavettxvlacros iii. 8

dvéxerOar iv. 2

tavicer v. 4 (dvnxev)

dvijp iv. 13, V. 22, 23, 24, 25, 28, 33

t+davOpwirdpeckos vi. 6

dvOpwros ii. 15, iii. 5, 16, iv. 8, 14, 22,
24, V. 31, Vie 7

avidvat Vi. 9

¥dvokts vi. 19

avrl V. 31

dyriorivat vi. 13 *

délws iv.

*dradyelv iv. 19 (-mrynkdres)

dmavra Vi. 13

dmaray v. 6

204

dadrn iv. 22

delOea ii. 2, V. 6

dared} vi. 9

daedmlgew (v.1.) iv. 19 (-AmeKéres)

tdaarndrdorpiwuévor ii, 12, iv. 18

tamrdérys vi. 5

dé i. 2, iii, g, iv. 31, vi. 23

dmobécbar iv. 2, 25

aroxahvrrev iii. 5

droxdduys i. 17, ili, 3

tdmoxaradAdocew ti, 16

daroxpumretv iii. g

aroxrelvew ii, 16

arodvrpwors i. 7, 14, iv. 30

dmréorodos i, a, ii. 20, iii. 5, iv. 17

tapa ob ii, 19

TdppaBav i. 14

apxy i. 21, tii, 10, vi. 12 (pl.)

apxwv ii, 2

dcéyea iv. 19

*daogos v. 15

dowrla v. 18

tavéew ii. a1, iv. 15

tavénots iv. 16

atta vi. g (ra adrd)

avrés ii, 14, iv. 10, 11, V. 23, 27: adréy
i, 20, 22, iv. 15, 21

avrd rodro vi. 18, 22

airg i. 4, 10, ii. 16, iii 21, iv. 21, vi.
9, 20

dgeots i. 7

tady iv. 16

tagéapota vi. 24

dppwv v. 17

Baéos iii, 18

Bamriopa iv. 5

Baorrela v. 5

* Bédos vi. 16 (-7)

Braogdyula iv. 31

Brérew Vv. 15

Bovdy i. 11 (7. B. 7. OeAnwaTos)

yap ii. 8, 10, 14, V. 5 ff., 12 f., 29, vi. x

ye ili. 2, iv. ar (el ye)

yeved iii. 5, 21 (pl.)

yn i. ro, iii, 15, iv. 9, vi. 3

ylvecOar ii. 13, iii. 7, iv. 32, V. 4, 7,
12, 17, Vie 3

ywhoxew iii. 19, Vv. 5, Vi. 22

yrupltev i. 9, ili, 3, 5, 10, vi. 19, 21

INDEX OF WORDS.

yraeors iii. 19

yoveis Vi. 1

yovu iii, 14

yur” VY. 22, 23, 24, 28, 28, 31, 33

6é 16 times

6énors vi. 18 (bis)

be? vi. 20

deka i. 20 (&v 6. adrod)

déopuos iii. 1, iv. 1 (else in Pauline Epp.
only in 2 Tim. i. 8, and Philem. i. 9,
but also Acts xxiii. 18, xxv. 14)

béxeoOar Vi. 17

dd c. gen. i. 1, 5, 7, ii. 8, 16, 18, iii.
6, 9, 10, 12, 16, 17, iv. 6, 16, vi. 18:
c. ace. i. 18, ii. 4, iv. 18, v. 6, 17, Vi. 13

6idBoros iv. 27, vi. IT

Siabnxy ii. 12 (pl.)

Otaxovla iv. 12

Sidxovos ili. 7, Vi. 21

Oidvoww i, 18, ii. 3, iv. 18

6idackadla iv. 14

6tddoxados iv. 11

diddoxew iv. 21 (€6cddxOnTE)

Giddvar iv. 27: Sodvar i. 17, 22, iii, 2,
7, 8, 16, iv. 7, 8, 11, 27, 29, Vi. 19

Slkacoy vi. 1 (€ore 6.)

Sixaroodvyn iv. 24, V- 9, Vi. £4

66 ii. rx, iii, 13, iv. 8, 25, v. 14

Ooyua ii. 15 (pl.): plur. else in N.T.
only Col. ii. 14 and Acts xvi. 4, xvii. 7

Soxudtew v. 10

Soya iv. 8 (from xxx)

bo&a i. 6, 12, 14, 17, 18, iii. 13, 16, 24

dovdevery vi. 7

Soddos vi. 5, 6, 8

Svvamis i. 19, 21, lil. 7, 16, 20

SvvacOa iii, 4, 20, Vic TI, 13, 16

d0o0 ii. 15, V. 31 (ol 6.)

Swped iii. 7, iv. 7

dpov ii. 8

édy vi. 8 (8 édv)

éaurév (-08, -ds, -ovs, -Ov, -ofs, -fs) 16 times

éyyds ii, 13, 17

éyelpew i. 20, V. 14

éyxaxeiv iii. 13: peculiar to St Paul
(2 Cor., Gal., 2 Th.) save for Lk. xviii. r

éy iii. 1, iv. 1, Vv. 32: é“od vi. 193 Mov
6 times: éuol iii. 8; woe 4 times: dud
vi. 213; we Vi. 20

INDEX OF WORDS.

26vos ii. 11, ili. 1, 6, 8, iv. 17 (pl. 7. €6v.)

et ye iii. 2, iv. 21

el wh iv.

eldévat i. 18, Vv. 5 (tore), vi. 8, 9, 21

eldwroddrpys v. 5

elvat (inf.) i. 4, 12, iii. 6: édouéy ii. 10,
iv. 25, Vv. 30: éeré ii. 5, 8, 19: elol
%. 16: queda ii, 3, Fre ii. 12, v. 8:
Sue iv. 14: Fv. 27: Wy, Byres, -as,
odow &e. i. 1, ii, 1, 4, 5) 13, 20, iv. 18:
fut. v. 31, vi. 3

elphvy i. 2, ii. 14, 18, 17, iv. 3, Vi. 15, 23

els 31 times in various significations

els (&va, évés, évl) ii. 15, iv. 5, 6, 7, 16,
V. 33: & (évi) ii. 14, 16, 18: pla iv. 4,
5, V. 31

etre vi. 8 (bis)

éx i. 20, ii. 8, 9, iii. 15, iv. 16, 29, Vv. 14,
30, vi. 6

&xaoros iv. 7, 16, 25, V. 33, Vi. 8

éxeivos ii. 12 (€v 7. xatp@ é.)

éxxdyola i. 22, iii. 10, 21, Vv. 23, 24, 25,
271 29, 32

éxdéyerOae i. 4

éxmopeverOat iv. 29

*exrpépew V. 29, Vi. 4

*édaxtordrepos iii. 8

édyxew V. IT, 13

eos iis 4

édevdepos vi. 8

édmls i. 18, ii. 12, iv. 4

év 112 times

évdecxviioOae ii, 7 (-delEqra2)

&vdokos Vv. 27

evitcac@at iv. 24, Vi. 11, 14

évduvapodcbat Vi. 10

tévépyea 1. 19, ili. 7, iv. 16

évepyeiv i. 11, 20, ii. 2, iii, 20

*évérns iv. 3, 13

évro\y ii. 15, Vi. 2

tétayopdgew v. 16 (else Col. iv. 5, Gal.
iii. 13, iv. 5)

*éLirxvew iii. 18

éfoucla i. 21, ii. 2, ili. 10, vi. 12

éraryyeNa i. 13, li. 12, iii. 6, vi. z

érawos i. 6, 12, 14

érrepxduevos ii. 7 (7. aldour. érr.)

éml c. gen. i, 10, 16, iii. 15, iv. 6, vi. 3:
c. dat. i. 10, ii, 10, 20, iv. 26, vi. 16:
c. ace. ii. 7, v. 6

émlyvwots i, 17, iv. 13

205

*éridvew iv. 26

émiOuula ii. 3, iv. 22 pl.

*émipatoet Vv. 14

Femcxopyyla iv. 16 (and Phil. i. 19)
érotxodouety ii, 20

eroupduos i. 3, 20, ii. 6, iii. 10, vi. 12
épydgerOar iv. 28

épyacta iv. 19

épyov ii. 9, 10, iv. 12, v. 11
pxerOar ii. 17 (€AOdv), v. 6

éow iii, 16

erepos iii. 5

*érotmacia vi. 15 (LXx)

e@ vi. 3

evaryyé\ov i. 13, iii. 6, vi. 15, 19
evayyedlferOae ii. 17, iii. 8
evayyedorhs iv. 17

evdpeoros V. 10

evdoxla i. 5, 9

etdoyelv i. 3 (-rhoas)

evroynrés i, 3

evroyla i. 3

*edvoa Vi. 7

edowrayxvos iv. 32 (and 1 Pet. iii. 8)
*edrparela Vv. 4

ebxapicrely i. 16, V. 20

evxapioria Vv. 4

fedwdla v. 2

"Edecos i, 1

éxew i. 7, ii. 12, 18, iii, ra, iv. 28, v. 5, 27
ex Opa li. 15, 16

fw iv. 18 (7. Swhs 7. 0.)

H lil. 20, V. 3, 4, 5, 27

qrcla iv. 13

jos iv. 26

quets (n.) ii. 3: other cases 28 times
qwépa iv. 30, Vv. 16, vi. 13

tOddrew iii, 29

GéAqua i. 1, 5, 9, 11, ii. 3, V. 17, Vi. 6

Oenédos ii. 20

Gepedody iii, 17

eds abs. i. 1, il. 8, iv. 24, vi. 17 (bfua
0.): 6 0. ii. 4, 10, 16, 19, 22, iii, 2,
719) 10, 19, iv. 13, 18, 30, 32, V. I, 2,
5, 6, vi. 6, 11, 13: 0. x. warhp i. 2,
vi. 23: 6 0. nx. waryp i. 3, V. 20:
6. x. @. iv. 6

OrNtYus lil, 13

206

Ouuds iv. 31
*Oupeds vi. 16
Ovela v. 2
Odpak vi. 14

Yéos iv. 28 (marg.), v. 22

*Incods i. 15 (év 7. xuply'I.), iv. a1 (€v 7.
"Inood): "I. Xpurr. i. 2, 3, 5, £7, V- 20,
vi. 23, 24: Xp. I. i. 1 (bis), ii. 6, 7, 13,
20, iii. 6, 21: 7. xp. I. iii. x, 11

iva i. 17, il. 7, 10, 15, tii. 10, 16, 18, 19,
iv. 10, 14, 28, V. 27, 33, Vi. 3, 13, 19,
20, 21, 22: & wn ii. g

"Iopand ii. 12

texus i. 19, vi. 10

kaye i, 15

Kadaplfew v. 26

Kabeddw V. 14

kablicat i. 20

kadus i. 4, iii, 3, iv. 4, 17, 21, 32, V. 2,
3) 25, 29

kal (adv.) i, 11, 13 (bis), 21, ii. 3 (bis),
22, iV. 4, 9, 10, 17, 32, V- 2, 11, 12, 23,
24, 25) 29, 335 vi. Q, 21

kawés ii. 15, iv. 24

kaipés i. 10, ii. 12, v. 16, Vi. 18

kakla iv. 3¢

kadely i, 11, iv. 1, 4

tadparrev ili, 14

kapdla i. 18, iii, 17, iv. 18, V. 19, Vi. 5, 22

kaprés V. 9

KaTd C. ace. i. §, 7, 9, II, 15, 19, ii. a,
iii. 3, 7, 11, 16, 20, iv. 7, 16, 22, 24,
V. 33, Vi. 5, 6, 21

KaraBfvar iv. g, 10

kaTaBory i. 4

KatahaBéobae iii. 18

Karanelrew V. 31

Karavrficas iv. 13

karapyely li. 15

*xarapriopds iv. 12

Karevdmooy i. 4

KarepyagerOar vi. 13

karouxely iii, 17 (-fjoat)

Karouxnrhpioy ii, 22

*xardrepa iv. 9 (k. wépn)

Kavxdobae ii, g

xevos Vv. 6

Kedah i. 22, iv. 18, V. 23 (bis)

KAérrew iv. 28 (bis)

INDEX OF WORDS.

KAnpovouila i. 14, 18, V. 5

*kdnpotoOar i. 11

KAfjows i. 18, iv. a, 4

*cvdwulferbat iv. 14

xowwvla v. 1, in iii, 1

KoulferOa vi. 8

Komiay iv. 28

*xoopoxpdrwp vi. 12 (pl.)

Kéopuos i. 4, ii. 2, 12

kparaotcbat iii. 16

xpdros i. 19, Vi. 10

Kpavyy iv. 31

*xpupy V. 12

arlgew il. 10, 15, iii, 9, iv. 24

*xuBela iv. 14

Kbptos i. 2, ii. 21, iv. 1,°5, 17, v. 8, vi. 1,
4, 8, 10, 21, 23: 6 «. i. 3, 15, 17, iii.
II, V. 10, 17, 19, 20, 22, Vi. 7, 9, 24:
oi x. vi. 5, 9

xuptérns i, 21

Aanrely iv. 25, V. 19, Vi. 20

Aéyew ii. 11, iv. 8, 17, V. 12, 14, 32
NGos (v. 1. ii, 20)

Abyos i, 13, iv. 29, v. 6, vi. 19

Aovrés ii. 3, iv. 17: 7. Aourod (adv.) vi. 10
Prourpév v. 26

Nbew ii. 14

durreiy iv. 30

paxpdy ii. 13, 17
poxpobuula iv. 2
MaKkpoxpévios vi. 3
waddov iv. 28, V. 4, IL
pavOdvew iv. 20 (uddere)
papripomar iv. 17
paraérns iv. 17

paxapa vi. 17

wéyas V. 32

*uéyedos i. 19

*meOodela iv. 14, Vi. IT
pedvoxerOat V. 18

péAddwy i, 21

Bédos iv. 16 (v. 1.), 25, Vv. 30
wey iv. IT

uépos iv. 9, 16
*peodrorxov ii. 14

pera ©. gen. iv. 2, 25, Vi. 5, 7) 235 24
peradddvar iv. 28

hérpov iv. 7, 13, 16
méxpt (conj.) iv. 13

INDEX OF WORDS.

wi ii, 12, iii. 13, iv. 26, 29, 30, v. 7, 11,
15, 17, 18, 27, Vi. 4, 6

undé iv. 27, Vv. 3

bndels Vv. 6

enkére iv, 14, 17, 28

Bijkos iii. 18

MATHP VY. 31, Vi. 2

MiNTHS Ve 1

bucely V. 29

tuvela i. 16

uvnwovedey ii, 11

Mévoy i, 21

BuoThpiov i. 9, V. 31, Vi. 19

*uwporoyla v. 4

vads ii. 21

vexpos i. 20, ii. 1, 5, V. 14
yytios iv. 14

voet iii, 4, 20

vouos ii, 15

tvov9ecla vi. 4

voods iv. 17, 23

viv ii. 3, iii, 3, 10, v. 8
vuvl li. 13

£évos ii. 12, 19

folkeios ii. 19 (-0o1 7. Oeod)

olkodouy ii, 21, iv. 12, 16, 29

olxovoula i. 10, iii. 2, 9

olvos v. 18

érlyos iii. 3 (&v ddlyy)

dvoua i. 21, V. 20 (ev dv. +.

évopdgew i. 22, ili. 15, Vv. 3

épyn ii. 3, iv. 31, V. 6

dpylfer@a iv. 26

éovdrns iv. 24

bop Vv. 2

éaréov Vv. 30

dors i, 23, iii. 13, iv. 19, vi. 2, 8

éogis vi. 14

érc ii. 11, 12, 18, iii. 3, iv. 9, 25, V- 5,
16, 23, 30, Vi. 8, 9, £2

ov, ovx, ox i. 16, 21, ii. 8, 9, iii. 5,
iv. 20, v. 4, 5, Vi. 7, 9, 12

ovdels V. 29

odkére ii. 19

obv ii. 19, iv. 1, 17, Ve 1, 7) 15, Vie 14

ovpavés i. 10, iii. 15, iv. 10, vi. 9 (all pl.)

obros iii. 8 (arn), i. 15, ii. 8, iv. 17, Vv. 5,
17, 32, Vis 1, 8, 13, 18, 22 (all rodro),

K. 7)

207

v. 6 (5a radra), ii. 2, iii. r, 14, ¥. 3%,
vi. 12 (all rovrou), i. 21 (-)

otrws iv. 20, V. 24, 28, 33

édelre Vv. 28

tépOarpodovrela vi. 6

bpOaruds i. 18 (-o1 7. Kapd.)

madela Vi. 4

madaids iv. 22 (7. 1. dyvOpwirov)

*rddn Vi. 12

mavorNa Vi. II, 13

mavoupyla iv. 14

TaYTOTE V. 20

tapdé ¢c. gen. vi. 8

mapadodvat iv. 19, V. 2, 25

Tapakah® iv. 1, vi. 22

mapamrwua i. 7, ii. 1, §

mapirdvey V. 27 (mapacrhoy)

maporxos ii. 19

mapopytfew vi. 4 (and uxx, Rom. x. 19)

*rapopyiopds iv. 26

mappnota iii, 12, vi. 19 (é 1.)

Tappyoidgouat Vi. 20

mavra (n. pl.) i. 22, iii, 20, vi. 21: Ta
mavra i. 10, 11, 23, iii. 9, iv. 10, 15,
v.13. Other forms of ras 36 times.

warnp i. 2, 3, 17, ii. 18, iii, 14, iv. 6,
v. 20, vi. 23: (of men) vy. 31, Vi. 2, 4

marpid iii. 15

Tladdos i. 1, iii, 1

mavouat i. 16

wéurw vi. 22

torerolOnots iii. 12

mepl cv. gen. vi. 18, 22

mepifwvvvcba Vi. 14 (-fwodmevor)

trepixepadala vi. 17

mepirarey ii. 2, 10, iv. I, 17, Ve 2, 8, 15

mepurolnats i. 14 (THs aep.)

mepiscevw i, 8 (émeplocevoer)

meptrowy ii. 11

mepipeperOae iv. 14

muxpla iv. 31

morevew i. 13 (-cavras), 19 (-ovTas)

mlorts i. 18, ii. 8, iii. 12, 17, iv. 5, 13,
29 (v. 1), vi. 16, 23

morés i. 1 (7. miorois), Vi. 21

wrdvn iv. 14

mddros iii. 18

trdeovéxrns V. 5

meovetla iv. 19, V. 3

TY VY. 33

208

wrnpodv i. 23, iii. 19, iv. 10, v. 18

TrHpwua i, 10, 23, iii, 19, iv. 13

mryolov (roo 1.) iv. 25

movcos ii. 6

tdobros i. 7, 18, ii. 7, iii, 8, 16

mvedua i, 13, 17, ii, z, 18, 22, iii, 5, 16,
iv. 3, 4, 23, 30, V. 9, 18, vi. 17, 18

mvevparixés i, 3, V. 19, Vi. 12

moveiv ii, 3, 14, 15, iii. 11, 20, vi. 6, 8, 9

movetcbat (m.) i. 16, iv. 16

trolnua ii. 10

motuny iv. 11 (rouevas)

modirela ii, 12

*rodvmolkdos iii. 10

tonus ii, 4 (7. Toddhy dydarny)

movnpia Vi. 12

movnpos Vv. 16, Vi. 13, 16 (rod rovnpod)

mopyela v. 3

mépvos V. 5

moré ii. 2, 3, iv. 13, v. 8, 29

mods i. 22, vi. 15 (wédas)

mpdcow Vi. 21

trpairys iv. 2

ampere V. 3

trpecBebw vi. 20

mpd i. 8

mpoypdgew iii. 3 (-éypaya)

*apoedaltew i. 12 (7. mpondmixdras)

trpocromdgew ii. 11 (wponroluacer)

mpobects i, 11, iii. 11 (kara mpddeow)

mpoopltew i, 5 (-toas), 11 (-coOévres)

mpos c. ace. ii. 18, iii. 4, 14, iv. 12, 14, 29,
V. 31, Vi. 9, II, 12, 22

trpocaywyy ii. 18, iii, 12

mporedxerOar Vi. 18

mpocevxy i. 16 (-cv), vi. 18 (-4s)

*apooxaprépyats Vi. 18

mpockodNay V. 31 (-nAjoera)

mporpopa Vv. 2

Tpocwrodnuyla Vi. 9

mpbrepos iv. 22

tirporldec@a i. g

mpopjrys ii. 20, iii. 5, iv. 11

mparov (adv.) iv. 9

mp@ros Vi. 2

mupotcdat vi. 16 (arerupwpéva)

mupwos iv. 18

Twas V. 15

phjua v. 26, vi. 17
+prfoov iii, 17 (epprfwudvor)

INDEX OF WORDS. =.

*purls (-lda) v. 27

campos iv. 29

odpt ii. 3, 11, 18, V. 29, 30, 31, Vi 3,
12

oBevview vi. 16 (cBéou)

oxoritw (-6w) iv. 18

axétos Vv. 8, 11, Vi. 12

copla i. 8. 17, iii. 10

obgos Vv. 15

aomthos V. 27

orovidtew iv. 3

oraupos ii. 16

orhvat Vi. II, 13, 14

oréua iv. 29, vi. 19

ouyxadlfey ii. 6

ovykdnpovduos iii. 6

ovykowoweiy V. II

oupBipdgew iv. 16

*ouppéroxos iii. 6, V. 7

*cuumonlrys li. 19

ovv iii. 18, iv. 31

*cuvappodoyel ii. 21, iv. 16

ctviecpwos iv. 3

touveyelpew ii. 6

obveots iti. 4

tov fwororetv ii. §

ouviévat v. 17

*cuwvoixodomety ii. 22

*cioowpos iii. 6

oppayltew i. 13, iv. 30

odgew ii. 5, 8 (cecwopévor)

cpa i. 23, ii, 16, iv. 4,12, 16, Vv. 23,
28, 30

owTnp V. 23

swrnpla i. 13

owrhpiov vi. 17

ramewoppoctvy iv. 2

re i. 10, ili. 19

réxvov ii, 3, v. 1, 8, Vi. 1, 4

rédeos iv. 13

Typev iv. 3

Timay vi. 2

ris, Tt ii. g, iv. 29, V. 27, Vi. 8

tls, TL i, 18, 19, iii. 9, 18, iv. 9, V. 10, 175
vi. 21

totoiros V. 27

romos iv. 27

Tpbmos Vi. 5

Tuxixos vi. 21

INDEX OF WORDS.

Bdwp v. 26

fulodecta i. 5

vids ii. 2, iii. 5, iv. 13 (7. viod rT. 0.), V. 6

bets (n.) i. 13, ii, rr, 13, 22, iv. 20,
v. 33, vi. 21: other cases 37 times

tipvos v. 19

brakxovew Vi. 2, 5

brép c. gen. i. 16, iii. 1, 13, V. 2, 20, 25,
vi. 19, 20: ¢. ace. i. 22, iii. 20

Urepdvw i. 21, iv. 10 (else only Heb. ix. 5)

terepBddrew i. 19, ii. 7, iii. 19

fUmepexmepiccod iii. 20

vr G. gen. ii. IT, V. 12, 13: ¢. ace. i, 22

Umodeiobat vi. 15

brordcceay i. 22, V. 21, 22, 24

bos iii. 18, iv. 8

gavepoty v. 13 (bis)
pbelpew iv. 22

poBetcbar Vv. 33

poBos Vv. 21, Vi. 5
gpayucts ii, 14

pornos i. 8

gvows ii. 3 (-e)

as v. 8 (bis), 9, 13 (bis)
gpurigfen i. 18, iii. g

W. EPH.

209

xaplterOat iv. 32 (bis)

xdpw (prep.) iii, 1, 14

xdpis i. 2, 6, 7, Ui. 5, 7, 8, ili. 2, 7, 8, iv.
7, 29, Vi. 24

xapirody i. 6

xelp iv. 28

xetporolnros ii. 11

xpela iv. 28, 29

xpnorés iv. 32

typnorérys ii, 7

Xpicrés (alone) i. 3 (ev Xp.), iv. 15, 32
(& Xp.), V- 21, 32, vi. 6 (SofAx Xp.).
For use with ‘Incods before and after
v.s. "Inoods. ‘O xpiords (v. on i. 12)
occurs 20 times

xwpls ii, 12

waddew Vv. 19
padrpds V. 19
eddos iv. 25
yuxh vi. 6 (é« puxis)

gon V. 19

ds ii, 3, iii. 5, v. 1, 8, 15, 22, 23 28, 33,
vi. 5, 6, 7, 20

domep V. 24

14

CORRIGENDA.

12, 1. 32, col. 2, for ‘he’ read ‘He’.

66, note on 77 doedyeig, after ‘as’ insert ‘to’.

72, col. z, 1. 3, ‘us’ should, to accord with text, be ‘you’.
85, lL. 15, col. 2, for apwmos read duwuos.

93, 1. 27, col. 1, for ‘p. 918’ read ‘Pt. ii. vol. iii. p. 334’.

» lL go, in 2 Sam. xix. 27 for ‘év r@ dovdAw’ the reading in Prof. Swete’s
edition is 6 do0)os.

168, 1. 10, after "IopayA insert ]

INDEX OF SUBJECTS.

Apocalypse, lvi
Apostles, 40, 170 f.
Armour, Christian, 95
Ascension, lxii
Atonement, 140
Authorship, xxv, xxxiii

Baptism, 84, 162

Barnabas, Ep. of, xxix
Basil, xxiii

Basilides, xxxi

Benediction, 99

Blessing, 5 f.

Body (of Christ), 58, 83, 176
Bride ee 177

Canonicity, xxv
Character, Christian, 72
Characteristics, lxiii
Children, 87

Christ, 127, 183
Christology, 129
Church, 83, 149, 172
Colossians, xlii f.
Conflict, 92, 197
Creation, 133

Date, xxiv
Destination, xxiii
Devil, 135
Doxology, 53

Ephesus, xxiii, rg f.
Evil, 94 f., 197

Faith, 143
Fall of Man, 166
Fatherhood, 50

Flesh, 195
Forgiveness, 141

Gentiles, 33

Glory, 187

God the Father, 123
Good works, 148
Gospel, lxi, 16
Grace, 142

Heart, 134

Heaven, 152

Hebrews, 137, 153, 164, 19of.
Hermae Pastor, xxix

Holy Spirit, 130

Hope, 146

Husbands, 84 f.

Hymn of Praise, 5

Ignatius, xxv f.
Ignorance, 66
Inheritance, 25

Jesus (Christ, the Lord), 21, 67,

184 f.
John, St (Gosp. and Epp.), lv

Kingdom of God, 167
Knowledge, 23, 144

Language of Epistle, xxxvii
Life, 147

Light, 147

Lord, 128 f., 185

Love, 75, 146

Man, 133
Masters, 89 f.

212 INDEX OF SUBJECTS.

Miletus, Address at, xlix
Ministry, Apostolic, 131, 169
Music, 82

Mystery, 180

Nature of Man, 31

Old Testament, 101, 200
Origen, xxiii

Parents, 87 f.

Passion (of Christ), lxi, 130
Pastorals, li

Paul, St, 1, 42

Peace, 100, 142

Peter, St (First Ep.), liv
Philemon, xlvii
Philippians, xlvii
Polycarp, xxix

Prayer, 21, 148
Predestination, 136
Prophets, 170

Quotations of O.T., 101, 201

Redemption, 138
Relationships, Social, 82
Resurrection, lxi, 189
Revelation, 144, 178
Righteousness, 143 ©
Romans, 1

Ruskin quoted, 94, 197

Sacraments, 150
Saints, z, 149

Salvation, 16, 32

Septuagint, 201

Servants, 89

Sin, 136, 165

Speech, 74

Spirit, of man, 81, 134
» Christian, 97

Style, xxxvii

Temple, 41, 176
Tertullian, xxiii

Text, xvii
Thanksgiving, 21, 148
Title, xxiii

Trinity, 131

Truth, 1

Tyndale, 114

Unity, 57 f.
Universality of Church, 178
Unseen world, 134

Valentinus, xxxi

Versions, Ancient, xx f.
4 English, 114

Vulgate, xxi, 103

Warfare, Christian, 92

Wiclif, 114

Will (of God), 132

Wisdom, 144, 158, 160
Wives, 83 f.

Word =message, 16

Words, Pauline, &c., xxxviii f.
World, 132

OAMBRIDGE: PRINTED BY JOHN OLAY, M.A. AT THE UNIVERSITY PRESS.

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i Sh yi

tH aa
i ER af
if SANSA SS
SERGE

ws hi rated

Pennies