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Bible Commentaries
Alford's Greek Testament Critical Exegetical Commentary Alford's Greek Testament Commentary
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Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Alford, Henry. "Commentary on Ephesians 4". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/commentaries/eng/hac/ephesians-4.html. 1863-1878.
Alford, Henry. "Commentary on Ephesians 4". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/
Whole Bible (53)New Testament (19)Individual Books (17)
Verse 1
1 .] I exhort (see reff. ÏαÏακαλῶ , Ïὸ ÏÏοÏÏÎÏÏ , á½¡Ï á¼Ïá½¶ Ïὸ ÏÎ¿Î»Ï . Thom.-Mag. in Ellic.) you therefore (seeing that this is your calling: an inference from all the former part of the Epistle, as in Romans 12:1 ; but here perhaps also a resumption of ÏοÏÏÎ¿Ï ÏάÏιν of ch. Ephesians 3:1 ; Ephesians 3:14 , and thus carried back to the contents of ch. Ephesians 1:2 .), the prisoner in the Lord (who am, as regards, and for the sake of the cause, of the Lord, a prisoner; so that my captivity is in the Lord , as its element and sphere, and therefore to be regarded as an additional inducement to comply with my exhortation. “Num quicquid est Christi, etiamsi coram mundo sit ignominiosum, summo cum honore suscipiendum a vobis est.” Calv. Ïοá¿Ï διὰ Ïὸν ÏÏιÏÏὸν δεÏμοá¿Ï á¼Î½Î±Î²ÏÏνεÏαι μᾶλλον á¼¢ βαÏÎ¹Î»Îµá½ºÏ Î´Î¹Î±Î´Î®Î¼Î±Ïι . Thdrt. Beware of joining á¼Î½ ÎºÏ Ï . with ÏαÏακαλῶ , as in 2 Thessalonians 3:12 (see Eph 4:17 ), which the arrangement of the words here will not permit), to walk worthily of the calling (see ch. Ephesians 1:18 , and note Romans 8:28 ; Rom 8:30 ) wherewith (see ch. Ephesians 1:6 . The attracted genitive may stand either for the dative á¾ or the accusative ἥν . Both constructions are legitimate attractions: cf. for the dative, Xen. Cyr. v. 4. 39, ἤγεÏο δὲ καὶ Ïῶν á¼Î±Ï Ïοῦ Ïῶν Ïε ÏιÏÏῶν , Î¿á¼·Ï á¼¥Î´ÎµÏο , κ . ὧν á¼ ÏίÏÏει ÏολλοÏÏ . ὧν , for á¼ÎºÎµÎ¯Î½Ïν , Î¿á¼·Ï ; and for the accusative, ch. Ephesians 1:6 , and Hom. II. Ï . 649, Ïιμá¿Ï á¼§ÏÏΠμ ʼ á¼Î¿Î¹ÎºÎµ ÏεÏιμá¿Ïθαι . De W. denies the legitimacy of κλá¿Ïιν καλεá¿Î½ ; but Raphel produces from Arrian, Epict. p. 122, καÏαιÏÏÏνειν Ïὴν κλá¿Ïιν ἣν κÎκληκεν ) ye were called, with (not ‘ in ,’ as Conyb., which, besides not expressing μεÏά , the association of certain dispositions to an act, confuses the á¼Î½ which follows) all (see on ch. Eph 1:8 ) lowliness (read by all means Trench’s essay on ÏαÏεινοÏÏοÏÏνη and ÏÏαÏÏÎ·Ï , in his N. T. Synonymes (xlii.). I can only extract one sentence here, to put the reader on his guard: “Chrys. is in fact bringing in pride again under the disguise of humility, when he characterizes it as a making of ourselves small when we are great ( ÏαÏεινοÏÏοÏÏνη ÏοῦÏÏ á¼ÏÏιν , á½ Ïαν ÏÎ¹Ï Î¼ÎÎ³Î±Ï á½¤Î½ , á¼Î±Ï Ïὸν ÏαÏεινοῠ: and he repeats this often: see Suicer, Thes. s. v.): it is rather the esteeming ourselves small, inasmuch as we are so : the thinking truly, and because truly, lowlily of ourselves”) and meekness (before God, accepting His dealings in humility, and before men, as God’s instruments, 2 Samuel 16:11 : resting therefore on ÏαÏεινοÏÏ . as its foundation. See Trench, as above), with long-suffering ( μακÏÎ¿Î¸Ï Î¼Î¯Î± consists in not taking swift vengeance, but leaving to an offender a place for repentance. From this, its proper meaning, it is easily further generalized to forbearance under all circumstances of provocation. Some, as Est., Harl., Olsh., al., join these words with á¼Î½ÎµÏÏμενοι . But thus (1) we should have an emphatic tautology for how could the á¼Î½ÎÏεÏθαι be otherwise than μεÏá½° μακÏÎ¿Î¸Ï Î¼Î¯Î±Ï ? and (2) the parallelism, μεÏá½° ÏάÏÎ·Ï ÏÎ±Ï . κ . ÏÏÎ±Î°Ï ., Î¼ÎµÏ . Î¼Î±ÎºÏ ., would be destroyed. Still less should we, with Thdrt., Åc., and Bengel, make all one sentence from μεÏá½° ÏÎ¬Ï . to á¼Î³Î¬Ï .: for thus (Mey.) we should lose the gradual transition from the general á¼Î¾Î¯ÏÏ ÏεÏÎ¹Ï . Ï . κλ . to the special á¼Î½ÎµÏ . á¼Î»Î» .), forbearing (see reff. and Romans 2:4 ; on the nom. part., see ch. Eph 3:18 ) one another in love (it is very unnatural, as Lachm. and Olsh. have done, to join á¼Î½ á¼Î³ . with ÏÏÎ¿Ï Î´Î¬Î¶Î¿Î½ÏÎµÏ , making thereby an exceedingly clumsy clause of the following), earnestly striving (reff.) to maintain the unity of the Spirit (that unity, in which God’s Holy Spirit in the Church ÏÎ¿á½ºÏ Î³Îνει κ . ÏÏÏÏÎ¿Î¹Ï Î´Î¹Î±ÏÏÏÎ¿Î¹Ï Î´Î¹ÎµÏÏηκÏÏÎ±Ï á¼Î½Î¿á¿ , as Chr.: not animorum inter vos conjunctionem , as Est., and so Ambr., Anselm, Erasm., Calv., al. The genitive is in fact a possessive the Spirit’s unity , that unity which the Spirit brings about, ἣν Ïὸ Ïν . á¼Î´ÏκÏν ἡμá¿Î½ , Thl.) in (united together by: within ) the bond of peace (again Lachm. joins the qualifying clause to the following sentence: here again most unnaturally, both as regards what has preceded, and the general truths which are afterwards enounced: see below.
The ÏÏνδ . is εἰÏήνη , not that which brings about εἰÏήνη , ‘vinculum quo pax retinetur, id est, amor .’ Beng. So Thl., Rück., Harl., Stier. Colossians 3:14 , which is quoted to support this meaning, is not applicable, because love there is expressly named , whereas here it certainly would not occur to any reader, especially after á¼Î½ á¼Î³Î¬Ïá¿ has just occurred. The genitive of apposition is the simplest peace binds together the Church as a condition and symbol of that inner unity which is only wrought by the indwelling Spirit of God).
Verses 1-32
Eph 4:1 to Ephesians 6:20 .] SECOND (hortatory) PORTION OF THE EPISTLE: and herein [A] ( Eph 4:1-16 ) ground of the Christian’s duties as a member of the Church , viz. the unity of the mystical Body of Christ ( Eph 4:1-6 ) in the manifoldness of grace given to each (7 13), that we may come to perfection in Him (14 16).
Verse 4
4 .] Lachm., joining á¼Î½ Ïῶμα κ . Ï . λ . as far as á¼Î½ Ïá¾¶Ïιν , with what has gone before, makes these words hortatory: ‘as one Body and one Spirit, even as, &c.’ Certainly the reference to ἡ κλá¿ÏÎ¹Ï á½Î¼á¿¶Î½ seems to tell for this. But, on the other hand, it is very unlikely that the Apostle should thus use á¼Î½ Ïῶμα and á¼Î½ Ïνεῦμα , and then go on in the same strain, but with a different reference. I therefore prefer the common punctuation and rendering. ( There is ) (better than ‘ ye are ,’ which will not apply to the following parallel clauses. The assertion of the unity of the Church, and of our Lord in all His operations and ordinances, springs immediately out of the last exhortation, as following it up to its great primal ground in the verities of God. To suppose it connected by a Î³Î¬Ï understood (Eadie) is to destroy the force and vividness with which the great central truth is at once introduced without preface) one Body (reff.: viz. Christ’s mystical Body. Ïί δ ʼ á¼ÏÏιν , á¼Î½ Ïῶμα ; οἱ ÏανÏαÏοῦ Ïá¿Ï Î¿á¼°ÎºÎ¿Ï Î¼ÎÎ½Î·Ï ÏιÏÏοί , καὶ á½Î½ÏÎµÏ Îº . γενÏμενοι κ . á¼ÏÏμενοι . Ïάλιν καὶ οἱ ÏÏὸ Ïá¿Ï Ïοῦ ÏÏιÏÏοῦ ÏαÏÎ¿Ï ÏÎ¯Î±Ï Îµá½Î·ÏεÏÏηκÏÏÎµÏ , á¼Î½ Ïῶμά εἰÏι . Chrys. But these last hardly sensu proprio here) and one Spirit (viz. the Holy Spirit, who dwells in, and vivifies, and rules that one body: see ch. Ephesians 2:18 ; Ephesians 2:22 ; 1Co 12:13 al.: not as Chrys., á¼Î½ Ïν . ÎºÎ±Î»á¿¶Ï Îµá¼¶Ïε , Î´ÎµÎ¹ÎºÎ½á½ºÏ á½ Ïι á¼Ïὸ Ïοῦ á¼Î½á½¸Ï ÏÏμαÏÎ¿Ï á¼Î½ Ïνεῦμα á¼ÏÏαι , á¼¢ á½ Ïι á¼ÏÏá½¶ μὲν Ïῶμα εἶναι á¼Î½ , οá½Ï á¼Î½ δὲ Ïνεῦμα · á½¡Ï á¼Î½ εἴ ÏÎ¹Ï ÎºÎ±á½¶ αἱÏεÏικῶν ÏÎ¯Î»Î¿Ï Îµá¼´Î· · á¼¢ á½ Ïι á¼Ï ʼ á¼ÎºÎµÎ¯Î½Î¿Ï Î´Ï ÏÏÏεῠ, ÏÎ¿Ï ÏÎÏÏιν , οἱ á¼Î½ Ïνεῦμα λαβÏνÏÎµÏ , καὶ á¼Îº Î¼Î¹á¾¶Ï ÏοÏιÏθÎνÏÎµÏ Ïηγá¿Ï οá½Îº á½ÏείλεÏε διÏονοεá¿Î½ · á¼¢ Ïν . á¼Î½Ïαῦθα Ïὴν ÏÏÎ¿Î¸Ï Î¼Î¯Î±Î½ ÏηÏίν ), as also ( Ïὸ καθὰ οἱ á¼ÏÏικοὶ ÏÏῶνÏαι , Ïὸ δὲ ÎºÎ±Î¸á½¼Ï Î¿á½Î´ÎÏοÏε , á¼Î»Î» ʼ á¼¢ Ïῶν á¼Î»ÎµÎ¾Î±Î½Î´ÏÎÏν διάλεκÏÎ¿Ï , καθ ʼ ἣν ἡ θεá¿Î± γÏαÏá½´ γÎγÏαÏÏαι . Emm. Moschop. a Byzantine grammarian, cited by Fabricius, vi. 191. See also Phryn. p. 426, and Lobeck’s note: and Ellic. on Gal 3:6 ) ye were called in (elemental the condition and sphere in which they were called to live and move, see reff. Mey. referring to Galatians 1:6 , takes the instrumental sense: see there) one hope of (belonging to: you were called in it as the element, see above: it is then an accident of the κλá¿ÏÎ¹Ï . Or perhaps it may be the genitive of the causa efficiens , ‘which the calling works,’ as Ellic. Cf. 1 Thessalonians 1:6 , μεÏá½° ÏαÏá¾¶Ï ÏνεÏμαÏÎ¿Ï á¼Î³Î¯Î¿Ï ) your calling:
Verse 5
5 .] one Lord (as the Head of the Church: in this verse he grounds the co-existence of the á¼Î½ Ïῶμα κ . á¼Î½ Ïνεῦμα in the three great facts on which it rests the first objective, Îµá¼·Ï ÎºÏÏÎ¹Î¿Ï the second subjective, μίαÏίÏÏÎ¹Ï the third compounded of the two, á¼Î½ βάÏÏιÏμα ), one faith (in that one Lord: the subjective medium by which that one Lord is apprehended and appropriated: not ‘fides quæ creditur,’ but ‘fides quâ creditur:’ but it is necessarily understood, that this subjective faith has for its object the One Lord just mentioned) one baptism (the objective seal of the subjective faith, by which, as a badge, the members of Christ are outwardly and visibly stamped with His name. The other sacrament, being a matured act of subsequent participation, a function of the incorporate, not a seal of incorporation (a symbol of union , not of unity : so Ellicott), is not here adduced. In 1 Corinthians 10:17 , where an act was in question which was a clear breach of union, it forms the rallying-point),
Verse 6
6 .] one God (the unity is here consummated in its central Object: ‘hoc est præcipuum, quia inde manant reliqua omnia,’ Calv. But we must not miss the distinct witness to the doctrine of the Holy Trinity in these verses: going upwards, we have 1st, the One Spirit dwelling in the one body: 2nd, the One Lord appropriated by faith and professed in baptism: 3rd, One God and Father supreme, in whom all find their end and object) and Father of all (masculine: ‘of all within the Church,’ for so is clearly the primary meaning, where he is speaking distinctly of the Church: of all (Mey.) who have the Ï á¼±Î¿Î¸ÎµÏία . But it can hardly be doubted, that there is a further reference to the universal Father-ship of all men which indeed the Church only inherits in its fulness, others having fallen out of it by sin, but which nevertheless is just as absolutely true), who is over all (men, primarily; and from the following, men only, in this place. He is over all, in his sovereignty as the FATHER), and through all (men: in the co-extensiveness of Redemption by the Son with the whole nature of man: see on Eph 4:10 below, and ch. Eph 2:20-21 ) and in all (men: by the indwelling of the Spirit, see ch. Ephesians 2:22 . So that I cannot but recognize, in these three carefully chosen expressions, a distinct allusion again to the Three Persons of the blessed Trinity. All these are the work of the Father: it is He who in direct sovereignty is over all He who is glorified in the filling of all things by the Son: He who is revealed by the witness of the indwelling Spirit. Many Commentators deny such a reference. Almost all agree in á¼Î½ Ïá¾¶Ïιν representing the indwelling of the Spirit: the διὰ ÏάνÏÏν has been the principal stumbling-block: and is variously interpreted: by some, of God’s Providence, ÏÎ¿Ï ÏÎÏÏιν , á½ ÏÏονοῶν καὶ διοικῶν , Chrys., al.: by others, of His pervading presence by the Spirit, ‘spiritu sanctificationis diffusus est per omnia ecclesiæ membra,’ Calv.: by others, to the creation by the Son, ‘per quem omnia facta sunt’ (Aquin. in Ellic.): but this seems to be a conversion of διὰ ÏάνÏÏν into δι ʼ οὠÏάνÏÎµÏ , as indeed Olsh. expressly does, ‘ als Werfzeug¸ durch das die sind .’ Irenæus, v. 18. 2, p. 315, gives the meaning thus, adopting the Trinitarian reference, but taking the ÏάνÏÏν both times as neuter , and reading á¼Î½ Ïá¾¶Ïιν ἡμá¿Î½ : ‘super omnia quidem Pater, et ipse est caput Christi: per omnia autem verbum, et ipse est caput ecclesiæ: in omnibus autem nobis Spiritus, et ipse est aqua viva,’ &c.).
Verse 7
7 .] But (the contrast is between á¼Î½ Ïá¾¶Ïιν and á¼Î½á½¶ á¼ÎºÎ¬ÏÏῳ the general, and the particular. And the connexion is as a motive to keep the unity of the Spirit ‘none is overlooked: each has his part in the distribution of the gifts of the One Spirit, which part he is bound to use for the well-being of the whole’) to each one of us was given (by Christ, at the time of His exaltation when He bestowed gifts on men) [ the ] grace (which was then bestowed: the unspeakable gift, or, if the art. be omitted, grace, absolutely, was distributed to each καÏά &c.) according to the measure of (subjective genitive: the amount of: cf. Romans 12:3 , á¼ÎºÎ¬ÏÏῳ á½¡Ï á½ Î¸Îµá½¸Ï á¼Î¼ÎÏιÏεν μÎÏÏον ÏίÏÏεÏÏ ) the gift of Christ (‘ Christ’s gift ;’ the gift bestowed by Christ. 2 Corinthians 9:15 : not, ‘the gift which Christ received,’ for He is the subject and centre here so Calv., ‘porro Christum facit auctorem, quia sicut a Patre fecit initium, ita in ipsum vult nos et nostra omnia colligere.’
Still less must we with Stier, suppose both senses of the genitive included).
Verse 8
8 .] Wherefore (‘quæ cum ita sint:’ viz. the gift bestowed by Christ on different men according to measure) He (viz. God, whose word the Scriptures are. See reff. and notes: not merely ‘it,’ es heisst, as De W. al.: nor, ἡ γÏαÏή : had it been the subject, it must have been expressed, as in Romans 4:3 ; Rom 9:17 al.) says (viz. in Psalms 68:18 , see below: not, in some Christian hymn, as Flatt and Storr, which would not agree with λÎγει , nor with the treatment of the citation, which is plainly regarded as carrying the weight of Scripture. With the question as to the occasion and intent of that Psalm, we are not here concerned. It is a song of triumph, as Ephesians 4:1 (cf. Num 10:35 ) shews, at some bringing up of the ark to the hill of Zion. It is therefore a Messianic Psalm. Every part of that ark, every stone of that hill, was full of spiritual meaning. Every note struck on the lyres of the sweet singers of Israel, is but part of a chord, deep and world-wide, sounding from the golden harps of redemption. The partial triumphs of David and Solomon only prefigured as in a prophetic mirror the universal and eternal triumph of the Incarnate Son of God. Those who do not understand this, have yet their first lesson in the O. T. to learn. With this caution let us approach the difficulties of the citation in detail) He ascended up on high (viz. Christ, at His Ascension: not ‘ having ascended:’ the aorist participle denotes an action not preceding, but parallel to, that expressed in the finite verb which it accompanies: see Bernhardy, Synt. p. 383. The ascending in the Psalm is that of God, whose presence was symbolized by the ark, to Zion. The Apostle changes the words from the 2nd person to the 3rd; the address asserting a fact , which fact he cites), he led captive a captivity (i.e. ‘those who suffer captivity:’ a troop of captives: such is the constant usage of the abstract αἰÏμαλÏÏία for the concrete in LXX: cf. reff.: and it is never put for captivatores , ‘those who cause captivity,’ as some would interpret it. In the Psalm, these would be, the captives from the then war, whatever it was: in the interpretation, they were God’s enemies, Satan and his hosts, as Chr., Ïοίαν αἰÏμαλÏÏίαν ÏηÏί ; Ïὴν Ïοῦ διαβÏÎ»Î¿Ï . αἰÏμάλÏÏον Ïὸν ÏÏÏαννον á¼Î»Î±Î²Îµ , Ïὸν διάβολον καὶ Ïὸν θάναÏον καὶ Ïὴν á¼Ïὰν καὶ Ïὴν á¼Î¼Î±ÏÏίαν , he gave gifts to mankind (Heb.: ×ָקַ×ְתָּ ×Ö·×ªÖ¼Ö¸× ×ֹת ×Ö¼Ö¸×Ö¸×Ö¸× , LXX, á¼Î»Î±Î²ÎµÏ δÏμαÏα á¼Î½ á¼Î½Î¸ÏÏÏῳ (- ÏÎ¿Î¹Ï [ [8] ] F [A def.]). The original meaning is obscure. There seems to be no necessity to argue for a sense of á¼Î»Î±Î²ÎµÏ ‘thou receivedst in order to give;’ as the qualifying á¼Î½ á¼Î½Î¸ÏÏÏÎ¿Î¹Ï will shew for what purpose, in what capacity, the receipt took place. But certainly such a sense of ×Ö¸×§Ö·× seems to be substantiated: see Eadie’s note here, and his examples, viz. Genesis 15:9 ; Genesis 18:5 (where the sense is very marked, E. V. ‘I will fetch’), Genesis 27:13 (ib. ‘fetch me them’), Genesis 42:16 , Exodus 27:20 (‘that they bring thee’), 1 Kings 17:10 (‘fetch me,’ λαβὲ δή μοι ), al. Then, what is ×Ö¼Ö¸×Ö¸×Ö¸× ? First, ×Ö¸×Ö¸× is clearly used in a collective sense: we have Jeremiah 32:20 , ×ִש×ְרָ×Öµ× ×Ö°×Ö¸×Ö¸× , ‘Israel and the rest of mankind,’ see also Isa 43:4 al. In Proverbs 23:28 , we have ×Ö¼Ö°×Ö¸×Ö¸× used for ‘inter homines,’ which is evidently its simplest meaning. If then we render here, ‘hast taken gifts among men,’ hast, as a victor, surrounded by thy victorious hosts, brought gifts home, spoils of the enemy, the result of such reception of gifts would be naturally stated as the distribution of them among such hosts, and the people, as indeed Eph 4:12 of the Psalm has already stated. And so the Chaldee paraphrast (and Syr. and Arabic vss.: but their testimony, as Christian, is little worth) understood the words, interpreting the passage of Moses (which does not invalidate his testimony: against Harl.): ‘thou hast given gifts to the sons of men.’ The literature of the passage may be seen in De W. and Meyer: and more at length in Stier, Eadie, and Harless. To give even a synopsis of it here would far exceed our limits).
[8] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us × -corr 1 ; B (cited as × 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as × 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in × 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as × 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Verse 9
9 .] Further explanation of this text. But that He ascended ( Ïὸ á¼Î½ . does not here mean, ‘ the word ’ á¼Î½Îβη , which does not occur in the text cited), what is it (does it imply) except that he also (as well) descended to the lower parts of the earth (the argument seems to be this: the Ascension here spoken of was not a first exaltation, but a return to heaven of one who dwelt in heaven οá½Î´Îµá½¶Ï á¼Î½Î±Î²Îβηκεν Îµá¼°Ï Ïὸν οá½ÏανÏν , εἰ μὴ á½ á¼Îº Ïοῦ οá½Ïανοῦ καÏÎ±Î²Î¬Ï , á½ Ï á¼±á½¸Ï Ï . á¼Î½Î¸ÏÏÏÎ¿Ï á½ á½¢Î½ á¼Î½ Ïá¿· οá½Ïανῷ , John 3:13 , which is in fact the key to these verses. The ascent implied a previous descent . This is the leading thought. But it is doubted how far the words καÏÏÏεÏα μÎÏη Ïá¿Ï γá¿Ï carry that descent, whether to earth merely, so that Ïá¿Ï γá¿Ï is the genitive of apposition, or to Hades , so that it is genitive of possession. Usage will not determine for 1) it is uncertain whether the Apostle meant any allusion to the corresponding Hebrew expression: 2) that expression is used both for Hades , Psalms 63:9 , and for earth ( θεμÎλια , LXX), Isaiah 44:23 (and for the womb , Psa 139:15 ). Nor can it be said (as Harl., Mey.) that the descent into hell would be irrelevant here or that our Lord ascended not from Hades but from the earth: for, the fact of descent being the primary thought, we have only to ask as above, how far that descent is carried in the Apostle’s mind. The greater the descent, the greater the ascent: and if the αἰÏμαλÏÏία consisted of Satan and his powers, the warfare in which they were taken captive would most naturally be contemplated in all its extent, as reaching to their habitation itself: ‘this ascent, what does it imply but a descent, and that even to the lower parts of the earth from which the spoils of victory were fetched?’ And this meaning seems to be upheld by the ἵνα ÏληÏÏÏá¿ Ïá½° ÏάνÏα which follows, as well as by the contrast furnished by á½ÏεÏÎ¬Î½Ï ÏάνÏÏν Ïῶν οá½Ïανῶν . This interpretation is upheld by most of the ancients, Iren., Tert., Jer., Pelag., Ambrst.; also by Erasm., Est., Calov., Bengel, Rück., Olsh., Stier, Baur (uses it as a proof of the gnostic origin of the Epistle), Ellicott, al.: that of the Incarnation merely, descent on earth , by Beza, Calv., Grot., Schöttg., Mich., Storr, Winer, Harl., B.-Crus., Meyer, De W., al.: that of Christ’s death (and burial), by Chr., Thdrt., Åc., al.: that corresponding to Psalms 139:15 , by Beza (alt.), Witsius, al.)?
Verse 10
10 .] He that descended, He (and no other: Î¿á½ Î³á½°Ï á¼Î»Î»Î¿Ï καÏÎµÎ»Î®Î»Ï Î¸ÎµÎ½ κ . á¼Î»Î»Î¿Ï á¼Î½ÎµÎ»Î®Î»Ï θεν , Thdrt. αá½ÏÏÏ is the subject, and not the predicate ( ὠαá½ÏÏÏ )) is also he that ascended (see again Joh 3:13 ) up above (reff.) all the heavens (cf. Hebrews 7:26 , á½ÏηλÏÏεÏÎ¿Ï Ïῶν οá½Ïανῶν γενÏÎ¼ÎµÎ½Î¿Ï : and Hebrews 4:14 , Î´Î¹ÎµÎ»Î·Î»Ï Î¸ÏÏα ÏÎ¿á½ºÏ Î¿á½ÏανοÏÏ . It is natural that one who, like St. Paul, had been brought up in the Jewish habits of thought, should still use their methods of speaking, according to which the heaven is expressed in the plural, ‘ the heavens .’ And from such an usage, ÏάνÏÎµÏ Î¿á¼± οá½Ïανοί would naturally flow. See, on the idea of a threefold, or sevenfold division of the heavens, the note on 2 Corinthians 12:2 . Ellicott quotes from Bishop Pearson, ‘whatsoever heaven is higher than all the rest which are called heavens, into that place did he ascend.’ Notice the subjunctive after the aorist participle, giving the present and enduring sense to the verb: used, when “res ita comparata est, ut actione præterita tamen eventus noudmn expletus sit, sed etiam nunc duret: ⦠Eur. Med. 215, ÎοÏίνθιαι Î³Ï Î½Î±á¿ÎºÎµÏ , á¼Î¾á¿Î»Î¸Î¿Î½ δÏμÏν , μή μοί Ïι μÎμÏηÏθʼ .” Klotz, Devar. ii. 618), that He may fill (not as Anselm, al., ‘ fulfil ’) all things (the whole universe: see ch. Ephesians 1:23 , note: with His presence, His sovereignty, His working by the Spirit: not, with His glorified Body, as some have thought. “Christ is perfect God, and perfect and glorified man: as the former He is present every where, as the latter He can be present any where.” Ellicott).
Verse 11
11 .] Resumption of the subject the diversity of gifts, all bestowed by Him, as a motive to unity. And HE (emphatic; ‘it is He, that’) gave (not for á¼Î¸ÎµÏο , any more than in ch. Ephesians 1:22 : the gifts which He gave to His Church are now enumerated. “The idea is, that the men who filled the office, no less than the office itself, were a divine gift.” Eadie) some as Apostles (see 1 Corinthians 12:28 , and note; and a good enumeration of the essentials of an Apostle, in Eadie’s note here), some as prophets (see on 1 Corinthians 12:10 : and cf. ch. Ephesians 2:20 ; Ephesians 3:5 , notes), some as evangelists (not in the narrower sense of the word, writers of gospels, but in the wider sense, of itinerant preachers, usually sent on a special mission: οἱ μὴ ÏεÏιÏÏνÏÎµÏ ÏανÏαÏοῦ , á¼Î»Î» ʼ εá½Î±Î³Î³ÎµÎ»Î¹Î¶Ïμενοι μÏνον , á½¡Ï Î ÏίÏκιλλα κ . á¼ÎºÏÎ»Î±Ï . Chr. See note on Act 21:8 ), some as pastors and teachers (from these latter not being distinguished from the pastors by the ÏÎ¿á½ºÏ Î´Î , it would seem that the two offices were held by the same persons. The figure in ÏοιμÎÎ½ÎµÏ , if to be pressed, would imply that they were entrusted with some special flock, which they tended, καθήμενοι καὶ ÏεÏá½¶ á¼Î½Î± ÏÏÏον á¼ ÏÏολημÎνοι , as Chr.; and then the διδαÏκαλία would necessarily form a chief part of their work. If this view be correct, this last class includes all the stationary officers of particular Churches), in order to (ultimate aim of these offices, see below) the perfecting of the saints, for (immediate object, see below) ( the ) work of ( the ) ministry (of διάκονοι in God’s Church. The articles give completeness in English, but do not affect the sense), for building up of the body of Christ (the relation of these three clauses has been disputed. Chr., al., regard them as parallel: á¼ÎºÎ±ÏÏÎ¿Ï Î¿á¼°ÎºÎ¿Î´Î¿Î¼Îµá¿ , á¼ÎºÎ±ÏÏÎ¿Ï ÎºÎ±ÏαÏÏίζει , á¼ÎºÎ±ÏÏÎ¿Ï Î´Î¹Î±ÎºÎ¿Î½Îµá¿ : but this is to confound the distinct prepositions, ÏÏÏÏ and Îµá¼°Ï , after the unsupported notion that St. Paul uses prepositions almost indifferently. Others, as De W., regard Îµá¼°Ï â¦ Îµá¼°Ï as dependent on ÏÏÏÏ , and thus are obliged to give to διακονία a wider sense ( genus omnium functionum in ecclesia ) than it will bear. The best way certainly seems to be, with Mey. and Ellic., to regard ÏÏÏÏ as the ultimate end, Îµá¼°Ï as the immediate use, as in Romans 15:2 , á¼ÎºÎ±ÏÏÎ¿Ï á¼¡Î¼á¿¶Î½ Ïá¿· ÏληÏίον á¼ÏεÏκÎÏÏ Îµá¼°Ï Ïὸ á¼Î³Î±Î¸á½¸Î½ ÏÏá½¸Ï Î¿á¼°ÎºÎ¿Î´Î¿Î¼Î®Î½ ), until (marks the duration of the offices of the ministry) we (being thus καÏηÏÏιÏμÎνοι by virtue of the á¼Ïγον Î´Î¹Î±ÎºÎ¿Î½Î¯Î±Ï and the οἰκοδομή ) arrive (see reff.: no sense of ‘meeting,’ but simply of ‘attaining.’ Ellicott well remarks, that we must be careful of applying to later Greek the canons of the grammarians respecting the omission of á¼Î½ , as giving an air of less uncertainty to subjunctives in such constructions as this; and he adds, “the use of the subjunctive (the mood of conditioned but objective possibility), not future (as Chrys.), shews that the καÏανÏᾶν is represented, not only as the eventual, but as the expected and contemplated result of the á¼Î´Ïκεν ”), all of us (Christians, Jews as well as Gentiles: first person, because he himself was among the number. The article brings out the ÏάνÏÎµÏ , as belonging to one class), at the unity of the faith (“How so? have not all Christians the same faith?⦠No doubt they have, as regards its substance, but not as regards clearness and purity; because the object of faith may be diversely known , and knowledge has ever such a powerful influence on faith. Therefore he adds to this unity of faith καὶ Ïá¿Ï á¼ÏιγνÏÏεÏÏ Îº . Ï . λ .: true and full unity of faith is then found, when all thoroughly know Christ, the object of faith, alike, and that in His highest dignity as the Son of God.” De Wette) and of the knowledge (further result of the faith, ch. Ephesians 3:17 ; Eph 3:19 ; 2Pe 1:5 ) of the Son of God (this objective genitive belongs to both Ïá¿Ï ÏίÏÏεÏÏ and Ïá¿Ï á¼ÏιγνÏÏεÏÏ ), at a perfect man (an awkwardness is given by the coupling of an abstract ( Îµá¼°Ï á¼Î½ÏÏηÏα ) to a concrete ( Îµá¼°Ï á¼Î½Î´Ïα ÏÎλειον ). The singular not only denotes unity (Beza), but refers to the summation of us all in the one perfect Man Christ Jesus. The maturity of the á¼Î½á½´Ï ÏÎÎ»ÎµÎ¹Î¿Ï is contrasted with the νηÏιÏÏÎ·Ï which follows. Among curiosities of exegesis may be adduced that which Aug. mentions, de Civ. Dei xxii. 17, vol. vii. p. 778: “Nonnulli, propter hoc quod dictum est, Ephesians 4:13 , nec in sexu fÅmineo resurrecturas fÅminas credunt, sed in virili omnes aiunt”) to the measure of the stature (or, ‘ age? ’ this is doubtful. The similitude in á¼Î½Î´Ïα ÏÎλειον seems to be derived from age : that in Ephesians 4:16 , from stature . The fact seems to be, that ἡλικία is a comprehensive word, including both ideas answering to the German ‘ Erwachsenheit ,’ but having no corresponding word in our language. We have μÎÏÏον á¼¥Î²Î·Ï in Hom. Il. λ . 225. Od. λ . 317, Ï . 217. The expression itself occurs in Lucian, Imag. 7 (Wetst.), Ïá¿Ï á¼¡Î»Î¹ÎºÎ¯Î±Ï Î´á½² Ïὸ μÎÏÏον , ἡλίκον á¼Î½ γÎνοιÏο · καÏá½° Ïὴν á¼Î½ Îνίδῳ á¼ÎºÎµÎ¯Î½Î·Î½ μάλιÏÏα ⦠μεμεÏÏήÏÎ¸Ï , and Philostratus, vit. Sophist. p. 543, Ïὸ δὲ μÎÏÏον Ïá¿Ï á¼¡Î»Î¹ÎºÎ¯Î±Ï Ïαá¿Ï μὲν á¼Î»Î»Î±Î¹Ï á¼ÏιÏÏÎ®Î¼Î±Î¹Ï Î³Î®ÏÏÏ á¼ÏÏή . Clearly, none of these passages settles the question. In Homer, the meaning is ‘the measure of youth,’ the size and ripeness of youth: in Lucian, as decidedly ‘ the measure of the stature ,’ as in Philostr., ‘ the ripeness of manly age .’ The balance must here be inclined by the prevalence of the image of growth and extension, which can hardly be denied as pervading the passage) of the fulness of Christ (see note on ch. Ephesians 1:23 ; Ephesians 3:19 . ÏÏ . is a genitive subjective: the fulness which Christ has: ‘ Christ’s fulness .’ Cf. Gal 4:19 ), that (apparently another , and subordinate, aim of the bestowal of gifts on the church is here adduced. For we cannot go forward from the finished growth of Ephesians 4:13 , and say that its object is ἵνα μηκ . ὦμεν νήÏιοι , but must go back again to the growth itself and its purpose; that purpose being mainly the terminal one of Ephesians 4:13 , and subordinately the intermediate one of our Ephesians 4:14 . See Meyer’s note) we be no more (having been so once: Ïὸ μηκÎÏι Î´ÎµÎ¯ÎºÎ½Ï Ïι Ïάλαι ÏοῦÏο ÏαθÏνÏÎ±Ï . Chr.) children, tossed (like waves: see James 1:6 : Jos. Antt. ix.11. 3, á¼ÏÏαι ÎÎ¹Î½ÎµÏ á½´ ÎºÎ¿Î»Ï Î¼Î²Î®Î¸Ïα á½Î´Î±ÏÎ¿Ï ÎºÎ¹Î½Î¿Ï Î¼Îνη , οá½ÏÏÏ Îº . ὠδá¿Î¼Î¿Ï á¼ ÏÎ±Ï ÏαÏαÏÏÏÎ¼ÎµÎ½Î¿Ï Îº . ÎºÎ»Ï Î´ÏνιζÏÎ¼ÎµÎ½Î¿Ï Î¿á¼°ÏήÏεÏαι ÏεÏγÏν ) and borne about by every wind of teaching ( Ïá¿ ÏÏοÏá¿ á¼Î¼Î¼ÎνÏν καὶ á¼Î½ÎÎ¼Î¿Ï Ï á¼ÎºÎ¬Î»ÎµÏε Ïá½°Ï Î´Î¹Î±ÏÏÏÎ¿Ï Ï Î´Î¹Î´Î±ÏÎºÎ±Î»Î¯Î±Ï . Thl. Wetst. quotes from Plut. de Audiend. Poetis, p. 28 D, μὴ ÏανÏá½¶ λÏγῳ Ïλάγιον , á½¥ÏÏÎµÏ ÏνεÏμαÏι , ÏαÏÎ±Î´Î¹Î´Î¿á½ºÏ á¼Î±Ï ÏÏν . The article before διδαÏÎºÎ±Î»Î¯Î±Ï gives a greater definiteness to the abstract word, but cannot be expressed in English. So á¼ Ïαξ ÏÏοÏÎ¿Ï ÏήÏανÏα Ïá¿ ÏÏαγῳδίᾳ , Aristoph. Ran. 95) in (elemental: “the evil atmosphere, as it were, in which the varying currents of doctrine exist and exert their force.” Ellic. This is better than instrumental , which, as we have just had ÏανÏá½¶ á¼Î½Îμῳ , would be a repetition) the sleight (‘ dice-playing ,’ from κÏÎ²Î¿Ï . The word, as well as ÎºÏ Î²ÎµÏÏ , was naturally and constantly used to signify ‘entrapping by deceit:’ ÎºÏ Î²ÎµÎ¯Î±Î½ Ïὴν ÏÎ±Î½Î¿Ï Ïγίαν καλεῠ· ÏεÏοίηÏαι δὲ á¼Ïὸ κÏβÏν Ïὸ á½Î½Î¿Î¼Î± · ἴδιον δὲ Ïῶν ÎºÏ Î²ÎµÏ ÏνÏÏν , Ïὸ Ïá¿Î´Îµ κá¼ÎºÎµá¿Ïε μεÏαÏÎÏειν Ïá½°Ï ÏήÏÎ¿Ï Ï , καὶ ÏανοÏÏγÏÏ ÏοῦÏο Ïοιεá¿Î½ . Thdrt. See examples in Wetst. The word was borrowed by the. Rabbinical writers, and used in this sense: see Schöttg. h. l.) of men (as contrasted with Ïοῦ ÏÏιÏÏοῦ , Eph 4:13 ), in craftiness (reff.) furthering (tending or working towards: or perhaps, but not so well, after, according to , gemäss) the system (see reff. and especially ch. Ephesians 6:11 , note, and Chr.’s explanation) of error (not, deceit , though in fact the sense is so: Ïλάνη , even in the passages generally alleged for this active meaning, is best taken as ‘error.’ The genitive ÏÎ»Î¬Î½Î·Ï is subjective the plans are those which error adopts. Ïá¿Ï Ïλ . , as Ïá¿Ï διδαÏÎºÎ±Î»Î¯Î±Ï : see above),
Verse 15
15 .] but (opposition to the whole last verse; introducing as it does, not only á¼Î»Î·Î¸ÎµÏονÏÎµÏ á¼Î½ á¼Î³Î¬Ïá¿ , but the αá½Î¾Î®ÏÏμεν below) being followers of truth ( á¼Î»Î·Î¸ÎµÏειν cannot here mean merely to speak the truth , as the whole matter dealt with is more general; the particular follows, Ephesians 4:25 . The verb has the widest meaning of being á¼Î»Î·Î¸Î®Ï and (as Stier remarks) not without a certain sense of effort, ‘ sectari veritatem .’ The Vulg. gives it well, but perhaps with too exclusively practical a bearing, ‘ veritatem facientes :’ Bengel, ‘ verantes :’ the old English versions, ‘ folowe the truth ,’ which gives too much the objective sense to truth. It is almost impossible to express it satisfactorily in English. I have somewhat modified this last rendering, restoring the general sense of ‘truth.’ The objection to ‘followers of truth’ is that it may be mistaken for ‘searchers after truth’ but I can find no expression which does not lie open to equal objection) in love (must be joined with á¼Î»Î·Î¸ÎµÏονÏÎµÏ , not with αá½Î¾Î®ÏÏμεν . For 1) the mere participle with δΠwould stand most feebly and awkwardly at the beginning of the sentence: and 2) we have already observed the habit of the Apostle to be, to subjoin, not to prefix, his qualifying clauses. á¼Î½ á¼Î³Î¬Ïη is added, as the element in which the Christian á¼Î»Î·Î¸ÎµÏειν must take place: it is not and cannot be an á¼Î»Î·Î¸ÎµÏειν at all hazards a ‘fiat justitia, ruat cÅlum’ truthfulness: but must be conditioned by love: a true-seeking and true-being with loving caution and kind allowance not breaking up, but cementing, brotherly love by walking in truth) may grow up into (increase towards the measure of the stature of; to the perfect man in Him. Again an allusion to the incorporation of all the Church in Christ: see below) Him in all things (accusative of reference; the article implying, in every department of our growth, ‘in all things wherein we grow,’ as Meyer) who is the Head (see ch. Eph 1:22 ), namely, Christ (the nominative is best regarded as an attraction to the foregoing relative, just as in ‘urbem quam statuo vestra est’ the substantive is attracted to the following relative. So we have, Eur. Hecub. 754, ÏÏá½¸Ï á¼Î½Î´Ï ʼ, á½Ï á¼ÏÏει Ïá¿Ïδε Î Î¿Î»Ï Î¼Î®ÏÏÏÏ ÏθονÏÏ : and Plato, Apol. p. 41 A, εá½ÏήÏει ÏÎ¿á½ºÏ á½¡Ï á¼Î»Î·Î¸á¿¶Ï δικαÏÏÎ¬Ï , Ï á¼µÏÎµÏ Îº . λÎγονÏαι á¼ÎºÎµá¿ δικάζειν , ÎίνÏÏ Ïε καὶ á¿¬Î±Î´Î¬Î¼Î±Î½Î¸Ï Ï Îº . Îá¼´Î±ÎºÎ¿Ï . In the face of these examples, there is no occasion, with De W. and Ellic., to suppose that the Apostle places ÏÏ . at the end to give force to á¼Î¾ οὠwhich follows. Beware of Eadie’s rendering, ‘who is the Head, the ( á½ ÏÏ .) Christ,’ as alien from any design apparent in the argument, or indeed in the Epistle),
Verse 16
16 .] from whom (see Colossians 2:19 , an almost exact parallel, from which it is clear that á¼Î¾ οὠbelongs to Ïὴν αá½Î¾Î·Ïιν Ïοιεá¿Ïαι He being the source of all growth) all the body (see on Col.), ( which is ) being closely framed together (note the present participle the framing is not complete but still proceeding. For the word, see on ch. Eph 2:21 ) and compounded (‘notat simul firmitudinem et consolidationem,’ Bengel), by means of every joint (to be joined, not with the participles preceding, but (see below) with Ï . αá½Î¾ . Ïοι ., as Chr., Thdrt., Beng., Mey., except that they understand á¼Ïή to mean αἴÏθηÏÎ¹Ï the perception of the vital energy imparted from the head ( Ïὸ Ïνεῦμα Ïὸ á¼Ïὸ Ï . á¼Î³ÎºÎµÏÎ¬Î»Î¿Ï ÎºÎ±Ïαβαá¿Î½Î¿Î½ , Ïὸ διὰ Ïῶν νεÏÏÏν ), which is the cause of all growth to the body. But it seems hardly controvertible that á¼Ïή does signify ‘ joint ’ ( ÏÏ Î½Î±Ïή ) in the parallel Colossians 2:19 ; it is there (see note) joined with ÏÏ Î½Î´ÎµÏμῶν so closely, as necessarily to fall into the same class of anatomical arrangements, and cannot mean αἴÏθηÏÎ¹Ï . Also in Damoxenus in Athenæus, iii. 102 E, we have it in this sense καὶ ÏÏ Î¼ÏλεκομÎÎ½Î·Ï Î¿á½Ïá½¶ ÏÏ Î¼ÏÏÎ½Î¿Ï Ï á¼ÏÎ¬Ï . Indeed the meaning Berührung , ‘ point d’appui ,’ would naturally lead to that of joint ) of the (article just as ÏανÏá½¶ á¼Î½Îμῳ Ïá¿Ï διδαÏκ . above: see note there) supply (the joints are the points of union where the supply passes to the different members, and by means of which the body derives the supply by which it grows. Ïῶμα Ïá¿Ï á¼Î¼Î±ÏÏÎ¯Î±Ï , ÏκεÏη Ïá¿Ï λειÏÎ¿Ï ÏÎ³Î¯Î±Ï : “a kind of genitive definitivus , by which the predominant use, purpose, or destination of the á¼Ïή is specified and characterized.” Ellic.), according to vital working in the measure of each individual part, carries on (remark the intensive middle Ïοιεá¿Ïαι , denoting that the αá½Î¾Î·ÏÎ¹Ï is not carried on ab extra, but by functional energy within the body itself) the growth of the body (I thus render, preferring to join as well διὰ Ï . á¼Ï . Ï . á¼ÏÎ¹Ï . as ÎºÎ±Ï Ê¼ á¼Î½ . κ Ï . λ . with Ï . αá½Î¾ . Ïοιεá¿Ïαι rather than with the preceding participles, 1) to avoid the very long awkward clause encumbered with qualifications, Ïᾶν Ïὸ Ïῶμα Ï . κ . Ï . διὰ Ïá¾¶Ï . á¼Ï . Ïá¿Ï á¼ÏÎ¹Ï . ÎºÎ±Ï Ê¼ á¼Î½ÎÏγ . á¼Î½ μÎÏÏ . á¼Î½ . á¼Îº . μÎÏÎ¿Ï Ï : 2) because the repetition of Ïοῦ ÏÏμαÏÎ¿Ï is much more natural in a cumbrous apodosis, than in a simple apodosis after a cumbrous protasis: 3) for perspicuity: the whole instrumentality and modality here described belonging to the growth ( á¼ÏιÏÎ¿Ï . , á¼Î½ÎÏγ . , á¼Î½ μÎÏÏῳ ), and not merely to the compaction of the body. Ïοῦ ÏÏμαÏÎ¿Ï is repeated, rather than á¼Î±Ï Ïοῦ used, perhaps for solemnity, perhaps (which is more likely) to call back the attention to the subject αῶμα after so long a description of its means and measure of growth) for the building up of itself in love (Meyer would join á¼Î½ á¼Î³ . with Ï . αá½Î¾ . Ï . ÏÏμ . Ïοι . as suiting better Ephesians 4:15 . This is hardly necessary, and encumbers still further the already sufficiently qualified αá½Î¾ . Ïοιεá¿Ïαι . Love is just as much the element in which the edification, as that in which the growth, takes place).
[B] (See on Ephesians 4:1 .) Eph 4:17 to Ephesians 6:9 .] Exhortations to a course of walking and conversation, derived from the ground just laid down , and herein ( Eph 4:17 to Eph 5:21 ) general duties of Christians as united to Christ their Head .
Verse 17
17 .] This (which follows) then (resumptive of Ephesians 4:1 ; as Thdrt., Ïάλιν á¼Î½Îλαβε Ïá¿Ï ÏαÏαινÎÏεÏÏ Ïὸ ÏÏοοίμιον . This is shewn by the fact that the μηκÎÏι ÏεÏιÏÎ±Ï . here is only the negative side of, and therefore subordinate to, the á¼Î¾Î¯ÏÏ ÏεÏÎ¹Ï . of Ephesians 4:1 . Eph 4:4-16 form a digression arising out of Ï . á¼Î½ÏÏηÏα Ï . Ïν . in Ephesians 4:3 . Still this must not be too strictly pressed: the digression is all in the course of the argument, and μηκÎÏι here is not without reference to μηκÎÏι in Ephesians 4:14 . The fervid style of St. Paul will never divide sharply into separate logical portions each runs into and overlaps the other) I say (see Romans 12:3 . There is no need to understand δεá¿Î½ before the infinitive which follows. The μηκ . á½Î¼ . ÏεÏιÏαÏεá¿Î½ is the object of λÎÎ³Ï expressed in the infinitive, just as regularly as in βοÏλομαί Ïε λÎγειν . That an imperative sense is involved, lies in the context) and testify (see reff.: cf. Plato, Phileb. p. 47 D, ÏαῦÏα δὲ ÏÏÏε μὲν οá½Îº á¼Î¼Î±ÏÏÏ Ïάμεθα , νῦν δὲ λÎγομεν : Thuc. vi. 80; viii. 53, Duk.) in the Lord (element; not ‘formula jurandi,’ see 1 Thessalonians 4:1 , note), that ye no longer (‘ as once :’ implied also by καί below) walk as also (besides yourselves: though the Ephesians did not walk so now, their returning to such a course is made the logical hypothesis) the Gentiles (ye being now distinguished from them by being members of God’s church, though once Gentiles according to the flesh. Perhaps from this not being seen, λοιÏά was inserted) walk in (element) vanity (see Romans 1:21 : they á¼Î¼Î±ÏαιÏθηÏαν in their downward course from God. But we must not restrict the word to idolatry: it betokens the waste of the whole rational powers on worthless objects. See also on Rom 8:20 ) of their mind (their rational part), being (beware of referring á½Î½ÏÎµÏ to á¼Ïηλλ . with Eadie. Besides its breaking the force of the sentence, I doubt if such an arrangement is ever found) darkened (see again Romans 1:21 , and the contrast brought out 1 Thessalonians 5:4-5 , and ch. Eph 5:8 ) in (the dative gives the sphere or element in which. The difference between it and the accusative of reference ( Ïὴν διάνοιαν á¼ÏκοÏιÏμÎÎ½Î¿Ï Ï , Jos. Antt. ix. 4. 3) is perhaps this, that the dative is more subjective The man is dark: wherein? in his διάνοια : the accusative more objective Darkness is on the man: in him, whereon? on his διάνοια ) their understanding (perceptive faculty: intellectual discernment: see note, ch. Eph 2:3 ), alienated (reff.: objective result of the subjective ‘being darkened’) from the life of God (not ‘modus vivendi quem Deus instituit,’ as the ancients (Thdrt., Thl., and Grot., al.), for ζÏή in N. T. never has this meaning (see the two clearly distinguished in Gal 5:25 ), but always life , as opposed to death. Thus ‘ the life of God ’ will mean, as Beza beautifully says, ‘vita illa qua Deus vivit in suis:’ for, as Beng., ‘vita spiritalis accenditur in credentibus ex ipsa Dei vita.’ Stier makes an important remark: “The Apostle is here treating, not so much of the life of God in Christ which is regenerated in believers, as of the original state of man, when God was his Life and Light, before the irruption of darkness into human nature”) on account of the ignorance (of God: see ref. 1 Pet.) which is in them (not, by nature: cf. Romans 1:21-28 : they did not choose to retain God in their knowledge, and this loss of the knowledge of Him alienated them from the divine Life), on account of (second clause, subordinate to á¼Ïηλλ .: not subordinate to and rendering a reason for Ïὴν á¼Î³Î½ . Ï . οá½Ïαν , as Meyer, which would be awkward, and less like St. Paul) the hardening (‘ ÏÏÏÏÏÎ¹Ï est obduratio, callus. Rem quæ hac voce significatur, eleganter describit Plutarchus, de auditione p. 46, ubi nullo monitorum ad vitam emendandam sensu duci, negotium esse dicit á¼Î½ÎµÎ»ÎµÏ θÎÏÎ¿Ï ÏÎ¹Î½á½¸Ï Î´ÎµÎ¹Î½á¿¶Ï Îº . á¼ÏÎ±Î¸Î¿á¿¦Ï ÏÏá½¸Ï Ïὸ αἰδεá¿Ïθαι νÎÎ¿Ï Î´Î¹á½° ÏÏ Î½Î®Î¸ÎµÎ¹Î±Î½ á¼Î¼Î±ÏÏημάÏÏν κ . ÏÏ Î½ÎÏειαν , á½¥ÏÏÎµÏ á¼Î½ ÏκληÏá¾· ÏαÏκὶ κ . ÏÏ Î»Ïδει Ïá¿ ÏÏ Ïá¿ , μÏλÏÏα μὴ λαμβάνονÏÎ¿Ï .’ Kypke. The sense ‘ blindness ’ is said by Fritzsche, on Romans 11:7 , to be invented by the grammarians. Thdrt. says ÏÏÏÏÏιν Ïὴν á¼ÏÏάÏην á¼Î½Î±Î»Î³Î·Ïίαν λÎγει · καὶ Î³á½°Ï Î±á¼± Ïá¿· ÏÏμαÏι á¼Î³Î³Î¹Î½Ïμεναι ÏÏÏÏÏÎµÎ¹Ï Î¿á½Î´ÎµÎ¼Î¯Î±Î½ αἴÏθηÏιν á¼ÏÎ¿Ï Ïι διὰ Ïὸ ÏανÏÎµÎ»á¿¶Ï Î½ÎµÎ½ÎµÎºÏá¿¶Ïθαι ) of their heart ,
Verse 19
19 .] who as ( οἵÏÎ¹Î½ÎµÏ , see ch. Eph 1:23 note) being past feeling ( á½¥ÏÏÎµÏ Ïῶν á¼Ïὸ ÏÎ¬Î¸Î¿Ï Ï ÏÎ¹Î½á½¸Ï Î¼ÎÏη ÏÎ¿Î»Î»Î¬ÎºÎ¹Ï Ïοῦ ÏÏμαÏÎ¿Ï Î½ÎµÎ½ÎµÎºÏÏμÎνÏν Î¿á¼·Ï Î¿á½ Î¼Ïνον á¼Î»Î³Î¿Ï οá½Î´á½²Î½ á¼ÎºÎµá¿Î¸ÎµÎ½ á¼Î³Î³Î¯Î½ÎµÏαι , á¼Î»Î» ʼ οá½Î´á½² ἡ Ïοῦ μÎÏÎ¿Ï Ï á¼ÏαίÏεÏÎ¹Ï Î±á¼´ÏθηÏιν á¼Î¼Ïοιεῠ. Theod. Mops. in Stier. From the ‘ desperatio ’ of the Vulg. Syr., seems to have come the reading á¼ÏηλÏικÏÏÎµÏ , see var. readd. The obduration described may spring in ordinary life from despair: so Cicero, Ep. fam. ii. 16, in Bengel, ‘diuturna desperatione rerum obduruisse animum ad dolorem novum,’ and Polyb. ix. 40. 9, á¼ÏαλγοῦνÏÎµÏ Ïαá¿Ï á¼Î»ÏίÏι (where see Ernesti’s note), but may also result from other reasons. Certainly despair has nothing to do with the matter here, but rather the carrying on of the ÏÏÏÏÏÎ¹Ï to positive á¼ÏάλγηÏÎ¹Ï by the increasing habit of sin) gave up themselves (“ á¼Î±Ï Ï ., with terrific emphasis. It accorded here with the hortatory object of the Apostle to bring into prominence that which happened on the side of their own free will. It is otherwise in Romans 1:24 , ÏαÏÎδÏκεν αá½ÏÎ¿á½ºÏ á½ Î¸ÎµÏÏ : and the two treatments of the fact are not inconsistent, but parallel, each having its vindication and its full truth in the pragmatism of the context.” Meyer) to wantonness (see Gal 5:19 note) in order to (conscious aim, not merely incidental result of the ÏαÏαδοῦναι see below) the working (yes and more the being á¼ÏγάÏαι the working as at a trade or business but we have no one word for it: cf. Chrys., á½Ïá¾·Ï Ïá¿¶Ï Î±á½ÏÎ¿á½ºÏ á¼ÏοÏÏεÏεῠÏÏ Î³Î³Î½ÏÎ¼Î·Ï á¼ÏγαÏίαν á¼ÎºÎ±Î¸Î±ÏÏÎ¯Î±Ï Îµá¼°ÏÏν ; οὠÏαÏαÏεÏÏνÏÎµÏ , ÏηÏίν , ἥμαÏÏον , á¼Î»Î» ʼ εἰÏγάζονÏο αá½Ïá½° Ïá½° δεινά , κ . μελÎÏá¿ Ïá¿· ÏÏάγμαÏι á¼ÎºÎÏÏηνÏο ) of impurity of every kind (see Romans 1:21-27 . Ellic. remarks, “As St. Paul nearly invariably places Ïá¾¶Ï before, and not as here after the abstract (anarthrous) substantive, it seems proper to specify it (that circumstance) in translation”) in greediness (such is the meaning, and not ‘ with greediness ,’ i.e. greedily, as E. V., Chr. (appy), Thdrt., Åc., Erasm., Calv., Est., al., nor ‘ certatim , quasi agatur de lucro, ita ut alius alium superare contendat,’ as Beza, nor as Harl. ‘ in gluttony ’ (which meaning his citation from Chrys. does not bear out).
Ïλεονεξία , the desire of having more, is obviously a wider vice than mere covetousness, though this latter is generally its prominent form. It is self-seeking, or greed : in whatever direction this central evil tendency finds its employment. So that it may include in itself as an element, as here, lustful sins, though it can never actually mean ‘lasciviousness.’ In 1Co 5:10 it ( ÏλεονÎκÏÎ±Î¹Ï ) is disjoined from ÏÏÏÎ½Î¿Î¹Ï by ἤ , and joined by καί to á¼ ÏÏαξιν clearly therefore meaning covetous persons. See also ch. Ephesians 5:3 , and Colossians 3:5 : and compare Ellicott’s note here).
Verse 20
20 .] But YOU (emphatic) did not thus ( οá½Îº á¼Ïá½¶ ÏοÏÏÎ¿Î¹Ï , Chr. not on these conditions, nor with such prospects. Beza suggests that a stop might be put at οá½ÏÏÏ ‘ye are not thus: ye learned,’ &c.: but the sense is altogether marred by it) learn Christ (Christ personal not to be explained away into á½ÏÎ¸á¿¶Ï Î²Î¹Î¿á¿¦Î½ , as Chr., or any thing else: cf. 1 Corinthians 1:23 , ἡμεá¿Ï κηÏÏÏÏομεν ÏÏιÏÏÏν : Philippians 1:15-18 ; Colossians 2:6 . CHRIST Himself is the subject of all Christian preaching and all Christian learning Ïὸ γνῶναι αá½ÏÏν ( Php 3:10 ) is the great lesson of the Christian life, which these Ephesians began to learn at their conversion: see next verse), if, that is (see ch. Eph 3:2 note, and 2 Corinthians 5:3 . He does not absolutely assume the fact, but implies that he then believed and still trusts it was so), it was Him that ye heard (if ye really heard at your conversion the voice of the Shepherd Himself calling you as his sheep Ïá½° ÏÏÏβαÏα Ïá½° á¼Î¼á½° Ïá¿Ï ÏÏνá¿Ï Î¼Î¿Ï á¼ÎºÎ¿Ïει , John 10:27 , see also Joh 5:25 ) and in Him that ye were taught (if it was in vital union with Him, as members of Him, that ye after your conversion received my teaching. Both these clauses are contained in á¼Î¼Î¬Î¸ÎµÏε Ïὸν ÏÏ ., the first hearing of the voice of the Son of God, and growing in the knowledge of Him when awakened from spiritual death), as is truth in Jesus (the rendering and connexion of this clause have been much disputed. I will remark, 1) that it seems by its form to be subordinate to á¼Î½ αá½Ïá¿· á¼Î´Î¹Î´Î¬ÏθηÏε , and the καθÏÏ to express the quality of the διδαÏή : 2) that in this case we have á¼ÏÏιν á¼Î»Î®Î¸ÎµÎ¹Î± á¼Î½ Ïá¿· á¼¸Î·Ï . answering to á¼Î½ αá½Ïá¿· á¼Î´Î¹Î´Î¬ÏθηÏε . 3) to take the easier members first, á¼Î½ Ïá¿· ἸηÏοῦ is a closer personal specification of á¼Î½ αá½Ïá¿· in Jesus that one name recalling their union in both in His Person, and, which is important here, in His example also: 4) καθÏÏ á¼ÏÏιν á¼Î»Î®Î¸ÎµÎ¹Î± expands á¼Î´Î¹Î´Î¬ÏθηÏε if the nature of the teaching which you received was according to that which is truth (in Him). So that the meaning will amount to this if ye were taught in Him according to that which is truth in Jesus; if you received into yourselves, when you listened to the teaching of the Gospel, that which is true (respecting you and Him) in your union with and life in Jesus, the Son of God manifest in the flesh. See Ellicott’s note),
Verse 22
22 .] namely (the infinitive depends on á¼Î´Î¹Î´Î¬ÏθηÏε (not on λÎÎ³Ï , Ephesians 4:17 , as Bengel and Stier), and carries therefore (not in itself, but as thus dependent) an imperative force see on Eph 4:17 ) that ye put off (cf. á¼Î½Î´ÏÏαÏθαι Ephesians 4:24 : aorist, because the act of putting off is one and decisive, so also of á¼Î½Î´ÏÏαÏθαι below: but á¼Î½Î±Î½ÎµÎ¿á¿¦Ïθαι , because the renewal is a gradual process. Beware of rendering, with Eadie and Peile, ‘ that ye have put off ,’ which is inconsistent with the context (cf. Eph 4:25 ), and not justified by á½Î¼á¾¶Ï being expressed. This latter is done merely to resume the subject after the parenthetical Eph 4:21 ), as regards your former conversation (explains the reference of á¼ÏοθÎÏθαι : q. d. (for you were clothed with it in your former conversation): and must not, as by Åc., Jer., Grot., Est., al., be joined with Ïὸν Ïαλ . á¼Î½Î¸Ï .: on á¼Î½Î±ÏÏÏ . , see note, Gal 1:13 ), the old man (your former unconverted selves, see note on Rom 6:6 ) which is (“almost, ‘ as it is, &c. ,’ the participle having a slight causal force, and serving to superadd a further motive.” Ellic.) being corrupted (inasmuch as the whole clause is subjectively spoken of the Ïαλ . á¼Î½Î¸Ï ., it is better to take Ïθ . (as usually) of inward ‘ waxing corrupt ,’ as in reff. (especially Jude), than of destination to perdition , as Mey., which would be introducing an outward objective element) according to (in conformity with; as might be expected under the guidance of) the lusts of deceit ( ἡ á¼ÏάÏη is personified the lusts which are the servants, the instruments of deceit: cf. á¼Îº ÏειλÎÏν á¼ÏάÏÎ·Ï Î¼Î¿Ï , Jdt 9:10 . Beware of the unsatisfactory hendiadys, ‘ deceitful lusts ,’ E. V., which destroys the whole force and beauty of the contrast below to á½ÏιÏÏηÏι Ïá¿Ï á¼Î»Î·Î¸ÎµÎ¯Î±Ï ),
Verse 23
23 .] and undergo renewal (both should be marked, the gradual process implied in the present , and the passive character of the verb. Of this latter there can be no doubt: the middle á¼Î½Î±Î½ÎµÎ¿á¿¦Ïθαι having always an active force: so we have á¼Î½Î±Î½ÎµÎ¿á¿¦Ïθαι Ï . ÏÏ Î¼Î¼Î±Ïίαν , Polyb. xxiii. 1. 5: see many more examples in the Lex. Polybianum, and in Harl.’s note here: and we have even, in Autonin. iv. 3 (Harl.), á¼Î½Î±Î½ÎÎ¿Ï ÏÎµÎ±Ï ÏÏν . Stier’s arguments in favour of the middle sense seem to me to be misplaced. á¼Î½Î´ÏÏαÏθαι is middle, but that refers to a direct definite reflexive act; whereas the process here insisted on is one carried on by the Spirit of God, not by themselves. And it is not to the purpose to ask, as Stier does, ‘How can the Apostle say and testify by way of exhortation, that they should be renewed as they ought to walk?’ for we have perpetually this seeming paradox, of God’s work encouraged or checked by man’s cooperation or counteraction. The distinction between á¼Î½Î±ÎºÎ±Î¯Î½ÏÏÎ¹Ï and á¼Î½Î±Î½ÎÏÏÎ¹Ï is not (as Olsh.) beside the purpose here, but important. The reference in καινÏÏ ( novus ) to the objective is prominent, in νÎÎ¿Ï ( recens ) to the subjective. The καινÏÏ is used as opposed to the former self; the νÎÎ¿Ï , as regards the new nature and growth in it: cf. Colossians 3:10 , Ïὸν νÎον , Ïὸν á¼Î½Î±ÎºÎ±Î¹Î½Î¿Ïμενον . Thus in Rom 12:2 it would not be said μεÏαμοÏÏ . Ïá¿ á¼Î½Î±Î½ÎµÏÏει Ï . νοÏÏ , because it is not by nor in the á¼Î½Î±Î½ÎÏÏÎ¹Ï , but by or in the á¼Î½Î±ÎºÎ±Î¯Î½ÏÏÎ¹Ï , that the μεÏαμοÏÏ . takes place. Whereas here, where a process of growing up in the state of á¼Î½Î±ÎºÎ±Î¯Î½ÏÏÎ¹Ï is in question, á¼Î½Î±Î½ÎµÎ¿á¿¦Ïθαι is properly used. á¼Î½Î±ÎºÎ±Î¹Î½Î¿á¿¦Ïθαι is more ‘renewal from the age of the old man;’ á¼Î½Î±Î½ÎµÎ¿á¿¦Ïθαι , ‘renewal in the youth of the new man.’ See Tittmann, Syn. p. 60 ff.) by (though (see more below) the expression Ïá¿· Ïν . Ïοῦ Î½Î¿á½¸Ï á½Î¼ . stands contrasted with á¼Î½ μαÏαιÏÏηÏι Ïοῦ Î½Î¿á½¸Ï Î±á½Ïῶν , Ephesians 4:17 , yet the omission of á¼Î½ here serves to mark that not merely the sphere in which, but the agency by which, is now adduced) the Spirit of your (emphatic) mind (the expression is unusual, and can only be understood by reference to the N. T. meaning of Ïνεῦμα , as applied to men. First, it is clearly here not exclusively nor properly ‘the Holy Spirit of God,’ because it is called Ïὸ Ïν . Ïοῦ Î½Î¿á½¸Ï á½Î¼á¿¶Î½ . It is a Ïνεῦμα , in some sense belonging to, not merely indwelling in, á½Î¼Îµá¿Ï . The fact is, that in the N. T. the Ïνεῦμα of man is only then used ‘sensu proprio,’ as worthy of its place and governing functions, when it is one Spirit with the Lord. We read of no Ïνεῦμα ÏαλαιÏν : the ÏÎ½ÎµÏ Î¼Î±ÏικÏÏ is necessarily a man dwelt in by the Spirit of God: the ÏÏ ÏικÏÏ is the ‘animal’ man led by the ÏÏ Ïή , and Ïνεῦμα μὴ á¼ÏÏν , Jude 1:19 . Thus then the disciples of Christ are á¼Î½Î±Î½ÎµÎ¿Ïμενοι , undergoing a process of renewal in the life of God, by the agency of the Ïνεῦμα of their minds, the restored and divinely-informed leading principle of their Î½Î¿á¿¦Ï , just as the children of the world are walking in the μαÏαιÏÏÎ·Ï of their minds. Î½Î¿á¿¦Ï , see above, Eph 4:17 ),
Verse 24
24 .] and put on (see on á¼ÏοθÎÏθαι above) the new man (as opposed to ÏαλαιÏν ; not meaning Christ , any further than as He is its great Head and prototype, see on κÏιÏθ . ), which was created (mark the aorist, as historical fact, once for all, in Christ. In each individual case, it is not created again, but put on: cf. Rom 13:14 ) after God (= ÎºÎ±Ï Ê¼ εἰκÏνα Ïοῦ κÏίÏανÏÎ¿Ï Î±á½ÏÏν , Colossians 3:10 : also ÎºÎ±Ï Ê¼ εἰκÏνα θεοῦ á¼ÏοίηÏεν αá½ÏÏν , Genesis 1:27 : so 1 Peter 1:15 , καÏá½° Ïὸν καλÎÏανÏα á½Î¼á¾¶Ï ἠγιον καὶ αá½Ïοὶ ἠγιοι κ . Ï . λ . The doctrine of the restoration to us of the divine image in Christ, as here implied, is not to be overlooked. Müller, ‘Lehre von der Sünde,’ ii. p. 485 ff., denies any allusion to it here, but on insufficient grounds, as indeed he himself virtually allows. Not the bare fact of Genesis 1:27 , but the great truth which that fact represents, is alluded to. The image of God in Christ is a far more glorious thing than Adam ever had, or could have had: but still the ÎºÎ±Ï Ê¼ εἰκÏνα θεοῦ , = καÏá½° θεÏν , is true of both: and, as Müller himself says, ‘ jenes ist erst die wahrhafte Erfüllung von diesem ’) in (element, or sphere, of the character of the new man) righteousness and holiness of truth (again, beware of ‘ true holiness ,’ E. V. as destroying the whole antithesis and force of the words. The genitive, too, belongs to both substantives.
ἡ á¼Î»Î®Î¸ÎµÎ¹Î± , God’s essence, John 3:33 ; Romans 1:25 ; Romans 3:7 ; Romans 15:8 , opposed to ἡ á¼ÏάÏη above. “ δικαιοÏÏνη and á½ÏιÏÏÎ·Ï occur together, but in contrary order, in ref. Luke, and Wis 9:3 . The adjectives and adverbs are connected, 1 Thessalonians 2:10 : Titus 1:8 . δικαιοÏÏνη betokens a just relation among the powers of the soul within, and towards men and duties without. But á½ÏιÏÏÎ·Ï , as the Heb. תָּ×Ö´×× (Proverbs 2:21 . Amo 5:10 ), betokens the integrity of the spiritual life, and the piety towards God of which that is the condition. Hence both expressions together complete the idea of moral perfection ( Mat 5:48 ). As here the ethical side of the divine image is brought out, Col 3:10 brings out the intellectual . The new birth alone leads to á¼ÏίγνÏÏÎ¹Ï : all knowledge which proceeds not from renewal of heart, is but outward appearance: and of this kind was that among the false Colossian teachers. On the other hand, in Wis 2:23 ( á½ Î¸Îµá½¸Ï á¼ÎºÏιÏεν Ïὸν á¼Î½Î¸ÏÏÏον á¼Ï ʼ á¼ÏθαÏÏίᾳ , καὶ εἰκÏνα Ïá¿Ï á¼°Î´Î¯Î±Ï á¼°Î´Î¹ÏÏηÏÎ¿Ï ( á¼ÏδιÏÏ . F. (not A.)) á¼ÏοίηÏεν αá½ÏÏν ) the physical side of the divine image is brought out.” Olsh. Stier suggests that there is perhaps a slight contrast in δικαιοÏÏνη to Ïλεονεξία Ephesians 4:19 , and in á½ÏιÏÏÎ·Ï ( Ïὸ καθαÏÏν , Chr.) to á¼ÎºÎ±Î¸Î±ÏÏία ).
Verse 25
25 .] Wherefore (because of the general character of the ÎºÎ±Î¹Î½á½¸Ï á¼Î½Î¸ÏÏÏÎ¿Ï as contrasted with the ÏαλαιÏÏ , which has been given: εἰÏὼν Ïὸν Ïαλαιὸν á¼Î½Î¸ÏÏÏον ÎºÎ±Î¸Î¿Î»Î¹Îºá¿¶Ï , λοιÏὸν αá½Ïὸν κ . á½ÏογÏάÏει καÏá½° μÎÏÎ¿Ï , Chr.) having put off (the aorist should be noticed here: it was open to the Apostle to write á¼ÏοÏιθÎμενοι , but he prefers the past because the man must have once for all put off falsehood as a characteristic before he enters the habit of speaking truth) falsehood (abstract, see reff.), speak truth each one with his neighbour (‘sciamus de Zacharia propheta sumptum,’ Jer.: see ref. ‘We allow ourselves the remark, hoping it may not be over-refining, that the Apostle instead of ÏÏá½¸Ï Ïὸν ÏληÏίον with the LXX, prefers following the Hebrew text and writing μεÏά , to express by anticipation our inner connexion with one another as á¼Î»Î»Î®Î»Ïν μÎλη .’ Stier): for we are members of one another (Romans 12:5 . The á¼Î»Î»Î®Î»Ïν brings out the relation between man and man more strongly than if he had said, of one body : at the same time it serves to remind them that all mutual duties of Christians are grounded on their union to and in Christ, and not on mere ethical considerations).
Verse 26
26 .] Be ye angry and sin not (citation: see ref. Psa.: and that from the LXX, not from the Hebrew, which (see Hupfeld on the Psalms in loc.) means ‘ tremble (‘stand in awe,’ E. V.) and sin not.’ The first imperative, although jussive, is so in a weaker degree than the other: it is rather assumptive, than permissive.
‘Be angry (if it must be so):’ as if he had said, 1 Corinthians 7:31 , ÏÏάÏθε Ïá¿· κÏÏμῳ ÏοÏÏῳ (for that must be), καὶ μὴ καÏαÏÏá¾¶Ïθε . As Chr., εἴ ÏÎ¹Ï á¼Î¼ÏÎÏοι ÏοÏá½² Îµá¼°Ï Ïὸ ÏÎ¬Î¸Î¿Ï , á¼Î»Î»á½° μὴ Îµá¼°Ï ÏοÏοῦÏον . Thus Tholuck’s question, Bergpred., p. 186, is answered: “If Paul speaks of culpable anger, how can he distinguish sinning from being angry? If of allowable anger, how can he expect not to retain it over the night?” the answer being, that he speaks of anger which is an infirmity, but by being cherished, may become a sin): let the sun not set upon (so Thuc. has, νὺξ á¼ÏεγÎνεÏο Ïá¿· á¼Ïγῳ ) your irritation (i.e. set to your wrath with a brother (in every case: the omission of the art. gives the sense ‘ upon any ÏαÏοÏγιÏμÏÏ ’) a speedy limit, and indeed that one which nature prescribes the solemn season when you part from that brother to meet again perhaps in eternity. The Commentators quote from Plut. de am. frat., p. 488 B, a custom of the Pythagoreans, εἴÏοÏε ÏÏοÏαÏθεá¿ÎµÎ½ Îµá¼°Ï Î»Î¿Î¹Î´Î¿ÏÎ¯Î±Ï á½Ï ʼ á½Ïγá¿Ï , ÏÏὶν á¼¢ Ïὸν ἥλιον δῦναι , Ïá½°Ï Î´ÎµÎ¾Î¹á½°Ï á¼Î¼Î²Î¬Î»Î»Î¿Î½ÏÎµÏ á¼Î»Î»Î®Î»Î¿Î¹Ï κ . á¼ÏÏαÏάμενοι διελÏοÏÏο .
ÏαÏοÏγιÏμÏÏ is a late word, apparently not found beyond the N. T. and LXX: the verb - Î¯Î¶Ï occurs ch. Ephesians 6:4 , where see note. The ÏÎ±Ï - implies, irritation on occasion given , as in ÏαÏοÏÎ¼Î¬Ï , ÏαÏοξÏÎ½Ï ),
Verse 27
27 .] nor again (there is a slight climax: see below. The rec. μήÏε would require that μή before should be capable of being taken as μήÏε , which it clearly cannot, on account of its position after á½ á¼¥Î»Î¹Î¿Ï ) give scope (opportunity of action, which you would do by continuing in a state of ÏαÏοÏγιÏμÏÏ ) to the devil (not, to the slanderer , as Erasm., al.: Î´Î¹Î¬Î²Î¿Î»Î¿Ï as a substantive always has this personal meaning in the N. T.; see reff.).
Verse 28
28 .] Let him that stealeth (not ‘ that stole ,’ as E. V.; ‘ qui furabatur ,’ Vulg.: cf. reff., and Winer, § 45. 7. Stier remarks well, that the word lies between κλÎÏÎ±Ï and κλÎÏÏÎ·Ï : the former would be too mild, the latter too strong) steal no longer, but rather ( Î¿á½ Î³á½°Ï á¼ÏκεῠÏαÏÏαÏθαι Ïá¿Ï á¼Î¼Î±ÏÏÎ¯Î±Ï , á¼Î»Î»á½° καὶ Ïὴν á¼Î½Î±Î½Ïίαν αá½Ïá¿Ï á½Î´á½¸Î½ μεÏελθεá¿Î½ , Thl.: similarly Chr.) let him labour, working (cf. besides reff., Joh 6:27 and note) with his hands (contrast to his former idleness for good, and bad use of those hands) that which is good ( Ïὸ á¼Î³ . ‘antitheton ad furtum prius manu piceata commissum.’ Beng.), in order that (as a purpose to be set before every Christian in his honest labour) he may have to impart to him that has need .
Verse 29
29 .] Let every worthless ( ὠμὴ Ïὴν ἰδίαν ÏÏείαν ÏληÏοῠ, Chr. (in Mey.: not in Hom. h. l.): not so much ‘ filthy ,’ see ch. Eph 5:4 ) saying not come forth from your mouth, but whatever (saying) is good for edification of the (present) need (the ÏÏεία is the deficiency : the part which needs οἰκοδομεá¿Ïθαι , = the defect to be supplied by edification; and so is the regular objective genitive after οἰκοδομήν , which has no article, because it has a more general reference than merely to Ïá¿Ï ÏÏÎµÎ¯Î±Ï , which afterwards limits it. The renderings ‘ quâ sit opus ’ (Erasm., Peile, al.), ‘ use of edifying ’ (Syr., Beza, E. V.), are manifestly wrong), that it may give grace (minister spiritual benefit: be a means of conveying through you the grace of God. Such, from the context (cf. οἰκοδ . Ïá¿Ï ÏÏ . ), must be the meaning, and not ‘ may give pleasure ,’ as Thdrt., Kypke, al.) to them that hear :
Verse 30
30 .] and (Thl. finely gives the connexion: á¼á½°Î½ εἴÏá¿Ï á¿¥á¿Î¼Î± ÏαÏÏὸν κ . á¼Î½Î¬Î¾Î¹Î¿Î½ Ïοῦ ÏÏιÏÏιανοῦ ÏÏÏμαÏÎ¿Ï , οá½Îº á¼Î½Î¸ÏÏÏον á¼Î»ÏÏηÏÎ±Ï , á¼Î»Î»á½° Ïὸ Ïν . Ï . θεοῦ ) grieve not (the expression is anthropopathic, but as Meyer remarks, truly and touchingly sets forth the love of God, which ( Rom 5:5 ) is shed abroad in our hearts by His Spirit) the Holy Spirit of God (the repetition of the articles gives solemnity and emphasis), in whom (as the element, condition, of the sealing: not by whom; the sealing, both of the Lord and of us His members, is the act of the Fathar, John 6:27 : the Spirit being the seal , ch. Eph 1:13 ) ye were sealed unto (in reservation for) the day of redemption (the day when redemption shall be complete in glory see again ch. Ephesians 1:13 . On the genitive, see Winer, § 30. 2, so ἡμÎÏα á½Ïγá¿Ï , Romans 2:5 , &c. So far from the doctrine of final perseverance, for which Eadie more sharply than reasonably contends, being involved here, there could hardly be a plainer denial of it by implication. For in what would issue the grieving of the Holy Spirit, if not in quenching His testimony and causing Him to depart from them? The caution of Thl., μὴ λÏÏá¿Ï Ïὴν ÏÏÏαγá¿Î´Î± , is a direct inference from the passage).
Verse 31
31 .] Let all bitterness ( οἱ δὲ ÏικÏοὶ Î´Ï ÏÎ´Î¹Î¬Î»Ï Ïοι , κ . Ïολὺν ÏÏÏνον á½ÏγίζονÏαι , καÏÎÏÎ¿Ï Ïι Î³á½°Ï Ïὸν Î¸Ï Î¼Ïν , Aristot. Eth. Nic. iv. 11. á½ ÏοιοῦÏÎ¿Ï Îº . βαÏÏÎ¸Ï Î¼ÏÏ á¼ÏÏι κ . οá½Î´ÎÏοÏε á¼Î½Î¯Î·Ïι Ïὴν ÏÏ Ïήν , á¼Îµá½¶ ÏÏÎ½Î½Î¿Ï Ï á½¢Î½ κ . ÏÎºÏ Î¸ÏÏÏÏÏ , Chrys. So that it is not only of speech, but of disposition) and wrath and anger ( Î¸Ï Î¼á½¸Ï Î¼Îν á¼ÏÏι ÏÏÏÏκαιÏÎ¿Ï , á½Ïγὴ δὲ ÏÎ¿Î»Ï ÏÏÏÎ½Î¹Î¿Ï Î¼Î½Î·Ïικακία , Ammon. Both are effects of ÏικÏία , considered as a rooted disposition. See Trench, Synon., § 37) and clamour (‘in quem erumpunt homines irati,’ Est. Chrys. quaintly says, á¼µÏÏÎ¿Ï Î³Î¬Ï á¼ÏÏιν á¼Î½Î±Î²Î¬Ïην ÏÎÏÏν ἡ κÏÎ±Ï Î³á½´ Ïὴν á½Ïγήν · ÏÏ Î¼ÏÏδιÏον Ïὸν á¼µÏÏον , κ . καÏÎÏÏÏεÏÎ±Ï Ïὸν á¼Î½Î±Î²Î¬Ïην . His reproofs to the ladies of Constantinople on this head give a curious insight into the domestic manners of the time) and evil speaking (the more chronic form of κÏÎ±Ï Î³Î® the reviling another not by an outbreak of abuse, but by the insidious undermining of evil surmise and slander. Chrys. traces a progress in the vices mentioned: á½ Ïα Ïá¿¶Ï ÏÏÏειÏι Ïὸ κακÏν . ἡ ÏικÏία Ïὸν Î¸Ï Î¼á½¸Î½ á¼Ïεκεν , ὠθ . Ïὴν á½Ïγήν , ἡ á½Ï . Ïὴν κÏÎ±Ï Î³Î®Î½ , ἡ ÎºÏ . Ïὴν βλαÏÏημίαν , ÏÎ¿Ï ÏÎÏÏι Ïá½°Ï Î»Î¿Î¹Î´Î¿ÏÎ¯Î±Ï ) be put away from you, with all malice (the inner root, out of which all these spring, á¼¢ οá½Îº Î¿á¼¶Î´Î±Ï , á½ Ïι αἱ ÏÏ ÏκαÏαὶ μάλιÏÏά εἰÏι ÏαλεÏÏÏαÏαι , αἵÏÎµÏ á¼Î½ á¼Î½Î´Î¿Î½ ÏÏεÏÏμεναι μὴ ÏαίνÏνÏαι Ïοá¿Ï ÏεÏιεÏÏηκÏÏιν á¼ÎºÏÏÏ ; Chrys.):
Verse 32
32 .] but be ye (it is very difficult to mark the distinction between γίνεÏθε and á¼ÏÏÎ in a translation. Become ye (Ellic.) is certainly too far off the time present; be ye , too immediately belonging to it. The difficulty is best seen in such a command as that in John 20:27 , μὴ Î³Î¯Î½Î¿Ï á¼ÏιÏÏÎ¿Ï á¼Î»Î»á½° ÏιÏÏÏÏ ) towards one another kind (see note, Gal 5:22 ), tender-hearted (“ εá½ÏÏλ . profanis animosum, fortem, cordatum notat (see Eurip. Rhes. 192). At res ipsa docet h. l. esse, misericordem, benignum (ref.). In testament. xii. patriarch. p. 644, de Deo dicitur: á¼Î»ÎµÎ®Î¼Ïν á¼ÏÏá½¶ καὶ εá½ÏÏλαγÏÎ½Î¿Ï , ibid. paulo post; piis ἴαÏÎ¹Ï Îº . εá½ÏÏλαγÏνία , ‘ salus et misericordia futura ’ dicitur, ibid. p. 641, á¼ÏεÏε εá½ÏÏλαγÏνίαν καÏá½° ÏανÏá½¸Ï á¼Î½Î¸ÏÏÏÎ¿Ï .” Kypke. So also in the Man 1:6 , εá½ÏÏλαγÏÎ½Î¿Ï , μακÏÏÎ¸Ï Î¼Î¿Ï Îº . ÏÎ¿Î»Ï ÎÎ»ÎµÎ¿Ï ; see also the parallel, Col 3:12 ), forgiving (see Luke 7:42 . Bengel notices that the three, ÏÏηÏÏοί , εá½ÏÏλαγÏνοι , ÏαÏιζÏμενοι á¼Î±Ï Ïοá¿Ï , are opposed respectively to ÏικÏία , Î¸Ï Î¼ÏÏ , and á½Ïγή ) each other (this idiom is found in classical Greek καθ ʼ αá½Ïοá¿Î½ δικÏαÏεá¿Ï λÏγÏÎ±Ï ÏÏήÏÎ±Î½Ï Ê¼ á¼ÏεÏον κοινοῦ θανάÏÎ¿Ï Î¼ÎÏÎ¿Ï á¼Î¼ÏÏ , Soph. Antig. 145. See Matthiæ, Gr. § 489. See remarks on its especial propriety as distinguished from á¼Î»Î»Î®Î»Î¿Î¹Ï , on ref. Col.), even as (argument from His example whom we ought to resemble also from the mingled motives of justice and gratitude, as Matthew 18:33 , οá½Îº á¼Î´ÎµÎ¹ καί Ïε á¼Î»Îµá¿Ïαι Ïὸν ÏÏÎ½Î´Î¿Ï Î»Ïν ÏÎ¿Ï , á½¡Ï Îºá¼Î³Ï Ïε ἠλÎηÏα ;) God in Christ (not ‘ for Christ’s sake ,’ as E. V., see 2 Corinthians 5:19-20 . God IN Christ, manifested in Him, in all He has done, and suffered: Christ is the sphere, the conditional element in which this act took place. Chrys. appears to take á¼Î½ as ‘ at the cost of ,’ as (?) Joshua 6:26 ; Matthew 17:21 : for he says, ἵνα Ïοι ÏÏ Î³Î³Î½á¿· , Ïὸν Ï á¼±á½¸Î½ á¼Î¸Ï Ïε ) forgave you (not ‘ has forgiven ’ ( κεÏάÏιÏÏαι ), as E. V. It is the historical fact of Christ once for all putting away sin by the sacrifice of Himself, which is alluded to. So that we are not 1) to attempt to change the meaning into a future (“even as thou, Lord, for Christ’s sake, hast promised to forgive us.” Family Prayers by Bishop Blomfield, p. 43): nor 2) to render ÏαÏιζÏμενοι and á¼ÏαÏίÏαÏο , with Erasmus, ‘ largientes ’ and ‘ largitus est ,’ a meaning clearly at variance with the context).