0 THE EPISTLE TO THE EPHESIANS
FROM ROME A.D. 63BY WAY OF INTRODUCTIONThere are some problems of a special nature that confront us about the so-called Epistle to the Ephesians.THE AUTHORSHIPIt is not admitted by all that Paul wrote it, though no other adequate explanation of its origin has ever been given. So far as subject matter and vocabulary and style are concerned, if Colossians is Pauline, there is little or nothing to be said against the Pauline authorship of this Epistle.RELATION TO COLOSSIANSAs we have seen, the two Epistles were sent at the same time, but clearly Colossians was composed first. Ephesians bears much the same relation to Colossians that Romans does to Galatians, a fuller treatment of the same general theme in a more detached and impersonal manner.THE DESTINATIONThe oldest documents (Aleph and B) do not have the words εν Εφεσω (in Ephesus) in Eph 1:1 (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here Col 4:16 "the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in Eph 1:1 as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.THE DATEThe same date must be assigned as for Philemon and Colossians, probably A.D. 63.THE PLACE OF WRITINGThis would also be the same, that is Rome, though Deissmann and Duncan argue for Ephesus itself as the place of writing. Some scholars even suggest Caesarea.THE CHARACTER OF THE EPISTLEThe same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters Eph 0:1-3 of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.SPECIAL BOOKS ON EPHESIANSOne may note Abbott (Int. Crit. Comm. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (Lectures on Ephesians), Dibelius (Handbuch, 1912), Eadie (1883), Ellicott (1884), Ewald (Zahn Komm., 2 Auf. 1910), Findlay (1892), Gore (Practical Exposition, 1898), Haupt (Meyer Komm., 8 Auf. 1902), Hitchcock (1913), Hort (Intr. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (New Century Bible), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (Moffatt Comm., 1930), Stroeter (The Glory of the Body of Christ, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895).1 Of Christ Jesus
( Χριστου Ιησου). So B D, though Aleph A L have Ιησου Χριστου. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic.By the will of God ( δια θεληματος θεου). As in 1Co 1:1; 2Co 1:1; Rom 1:1.At Ephesus ( εν Εφεσω). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Εφεσιους. Origen explains the words τοις αγιοις τοις ουσιν as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words εν Εφεσω. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.3 Blessed
( ευλογητος). Verbal of ευλογεω, common in the LXX for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Gen 24:31), but in N.T. always to God (Luk 1:68), while ευλογημενος (perfect passive participle) is applied to men (Luk 1:42). "While ευλογημενος points to an isolated act or acts, ευλογητος describes the intrinsic character" (Lightfoot). Instead of the usual ευχαριστουμεν (Col 1:3) Paul here uses ευλογητος, elsewhere only in 2Co 1:3 in opening, though in a doxology in Rom 1:25; Rom 9:5; 2Co 11:31. The copula here is probably εστιν (is), though either εστω (imperative) or ειη (optative as wish) will make sense.The God and Father of our Lord Jesus Christ ( ο θεος κα πατηρ του Κυριου ημων Ιησου Χριστου). Κα is genuine here, though not in Col 1:3. The one article ( ο) with θεος κα πατηρ links them together as in 1Th 1:3; 1Th 3:11; 1Th 3:13; Gal 1:4. See also the one article in 2Pe 1:1; 2Pe 1:11. In Eph 1:17 we have ο θεος του Κυριου ημων Ιησου Χριστου, and the words of Jesus in Joh 20:17.Who hath blessed us ( ο ευλογησας υμας). First aorist active participle of ευλογεω, the same word, antecedent action to the doxology ( ευλογητος).With ( εν). So-called instrumental use of εν thoughin is clear.Every spiritual blessing ( παση ευλογια πνευματικη). Third use of the root ευλογ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him.In the heavenly places in Christ ( εν τοις επουρανιοις εν Χριστω). In four other places in Eph. (Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12). This precise phrase (with εν) occurs nowhere else in the N.T. and has a clearly local meaning in Eph 1:20; Eph 2:6; Eph 3:10, doubtful in Eph 6:12, but probably so here. In Eph 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phi 3:20) who is a stranger on earth (Phi 1:27; Eph 2:19). The word επουρανιος (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια (the earthly) as in Joh 3:12; 1Co 15:40; 1Co 15:48; 1Co 15:49; Phi 2:10, with πατρις (country) in Heb 11:16, with κλησις (calling) in Heb 3:1, with δωρεα (gift) in Heb 6:4, with βασιλεια (kingdom) in 2Ti 4:18.4 Even as he chose us in him
( καθως εξελεξατο ημας εν αυτω). First aorist middle indicative of εκλεγω, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ.Before the foundation of the world ( προ καταβολης κοσμου). Old word from καταβαλλω, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ in the Prayer of Jesus (Joh 17:24) of love of the Father toward the Son. It occurs also in 1Pe 1:20. Elsewhere we have απο (from) used with it (Mat 25:34; Luk 11:50; Heb 4:3; Heb 9:26; Rev 13:8; Rev 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων (from the ages) in Eph 3:9. Here in Eph 1:3-14. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race.That we should be ( εινα ημας). Infinitive of purpose with the accusative of general reference ( ημας). See Col 1:22 for the same two adjectives and also κατενωπιον αυτου.5 Having foreordained us
( Προορισας ημας). First aorist active participle of προοριζω, late and rare compound to define or decide beforehand. Already in Act 4:28; 1Co 2:7; Rom 8:29. See also verse Eph 1:11. Only other N.T. example in verse Eph 1:11. To be taken with εξελεξατο either simultaneous or antecedent (causal).Unto adoption as sons ( εις υιοθεσιαν). For this interesting word see Gal 4:5; Rom 8:15; Rom 9:4.Unto himself ( εις αυτον). Unto God.According to the good pleasure of his will ( κατα την ευδοκιαν του θεληματος αυτου). Here ευδοκιαν meanspurpose like βουλην in verse Eph 1:11 rather thanbenevolence (good pleasure). Note the preposition κατα here for standard.6 To the praise
( εις επαινον). Note the prepositions in this sentence.Which ( ης). Genitive case of the relative ην (cognate accusative with εχαριτωσεν (he freely bestowed), late verb χαριτοω (from χαρις, grace), in N.T. attracted to case of antecedent χαριτος only here and Luk 1:28.In the Beloved ( εν τω ηγαπημενω). Perfect passive participle of αγαπαω. This phrase nowhere else in the N.T. though in the Apostolic Fathers.7 In whom
( εν ω). Just like Col 1:14 with παραπτωματων (trespasses) in place of αμαρτιων (sins) and with the addition of δια του αιματος αυτου (through his blood) as in Col 1:20. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money ( λυτρον, Mat 20:28; Mar 10:45; αντιλυτρον, 1Ti 2:6). See Col 1:9.8 According to the riches of his grace
( κατα το πλουτος της χαριτος αυτου). A thoroughly Pauline phrase, riches of kindness (Rom 2:4), riches of glory (Col 1:27; Eph 3:16; Phi 4:19), riches of fulness of understanding (Col 2:7), riches of Christ (Eph 3:8), and in Eph 2:7 "the surpassing riches of grace."Which ( ης). Genitive attracted again to case of antecedent χαριτος.9 The mystery of his will
( το μυστηριον του θεληματος αυτου). Once hidden, now revealed as in Col 1:26 which see. See also Col 2:3.Which he purposed ( ην προεθετο). Second aorist middle of προτιθημ, old verb, for which see Rom 1:13; Rom 3:25.10 Unto a dispensation of the fulness of the times
( εις οικονομιαν του πληρωματος των καιρων). See Col 1:25 for οικονομιαν. In Gal 4:4 "the fulness of the time" ( το πληρωμα του χρονου) the time before Christ is treated as a unit, here as a series of epochs ( καιρων). Cf. Mar 1:15; Heb 1:1. On πληρωμα see also Rom 11:26; Eph 3:19; Eph 4:13.To sum up ( ανακεφαλαιωσασθα). Purpose clause (amounting to result) with first aorist middle infinitive of ανακεφαλαιοω, late compound verb ανα and κεφαλαιοω (from κεφαλαιον, Heb 8:1, and that from κεφαλη, head), to head up all things in Christ, a literary word. In N.T. only here and Rom 13:9. For the headship of Christ in nature and grace see Col 1:15-20.11 In him
( εν αυτω). Repeats the idea of εν τω Χριστω of verse Eph 1:10.We were made a heritage ( εκληρωθημεν). First aorist passive of κληροω, an old word, to assign by lot ( κληρος), to make a κληρος or heritage. So in LXX and papyri. Only time in N.T., though προσκληροω once also (Act 17:4).Purpose ( προθεσιν). Common substantive from προτιθημ, a setting before as in Act 11:23; Act 27:13.12 To the end that we should be
( εις το εινα ημας). Final clause with εις to and the infinitive εινα (see the mere infinitive εινα in verse Eph 1:4) and the accusative of general reference.Who had before hoped in Christ ( τους προηλπικοτας εν τω Χριστω). Articular perfect active participle of προελπιζω, late and rare compound (here only in N.T.) and the reference of προ not clear. Probably the reference is to those who like Paul had once been Jews and had now found the Messiah in Jesus, some of whom like Simeon and Anna had even looked for the spiritual Messiah before his coming.13 Ye also
( κα υμεις). Ye Gentiles (now Christians), in contrast to ημας (we) in Eph 1:12.In whom ( εν ω). Repeated third time (once in verse Eph 1:11, twice in Eph 1:13), and note ο or ος in Eph 1:14.Ye were sealed ( εσφραγισθητε). First aorist passive indicative of σφραγιζω, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like στιγματα (Gal 6:17). Marked and authenticated as God's heritage as in Eph 4:30. See 2Co 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word αρραβων (earnest).Spirit ( πνευματ). In the instrumental case.14 An earnest
( αρραβων). See 2Co 1:22 for discussion of αρραβων. Here "of promise" ( της επαγγελιας) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation.Of our inheritance ( της κληρονομιας ημων). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ.Of God's own possession ( της περιποιησεως). The wordGod's is not in the Greek, but is implied. Late and rare word (from περιποιεω, to make a survival) with the notion of obtaining (1Th 5:9; 2Th 3:14) and then of preserving (so in the papyri). So in 1Pe 2:9; Heb 10:39, and here. God has purchased us back to himself. The sealing extends ( εις) to the redemption and to the glory of God.15 And which ye shew toward all the saints
( κα την εις παντας τους αγιους). The words "ye show" do not occur in the Greek. The Textus Receptus has τεν αγαπην (the love) before την supported by D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the word αγαπην. It could have been omitted, but is probably not genuine. The use of the article referring to πιστιν and the change from εν to εις probably justifies the translation "which ye shew toward."16 I do not cease
( ου παυομα). Singular present middle, while in Col 1:9 Paul uses the plural (literary, or including Timothy), ου παυομεθα.17 The Father of glory
( ο πατηρ της δοξης). The God characterized by glory (the Shekinah, Heb 9:5) as in Act 7:2; 1Co 2:8; 2Co 1:3; Jas 2:1.That--may give ( ινα--δωιη). In Col 1:9 ινα is preceded by αιτουμενο, but here the sub-final use depends on the general idea asking in the sentence. The form δωιη is a late Koine optative (second aorist active) for the usual δοιη. It occurs also in 2Th 3:16; Rom 15:5; 2Ti 1:16; 2Ti 1:18 in the text of Westcott and Hort. Here B 63 read δω (like Joh 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense ( παυομα). This use of the volitive optative with ινα after a primary tense is rare, but not unknown in ancient Greek.A spirit of wisdom and revelation ( πνευμα σοφιας κα αποκαλυψεως). The Revised Version does not refer this use of πνευμα to the Holy Spirit (cf. Gal 6:1; Rom 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit.In the knowledge of him ( εν επιγνωσε αυτου). In the full knowledge of Christ as in Colossians.18 Having the eyes of your heart enlightened
( πεφωτισμενους τους οφθαλμους της καρδιας υμων). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of πεφωτισμενους being changed from the dative υμιν (to you) to the accusative because of the following infinitive like εκλεξαμενους (Act 15:22) after αποστολοις. Another way of explaining it is to regard it as a tertiary predicate of δωιη, a loose expansion of πνευμα. The third way is to regard the construction as the accusative absolute, a rare idiom possible in Act 26:3; 1Co 16:3; 1Ti 2:6. In this case, the participle merely agrees with τους οφθαλμους, not with υμιν, "the eyes of your heart having been enlightened." Otherwise τους οφθαλμους is the accusative retained after the passive participle.That ye may know ( εις το ειδενα). Final use of εις το and the infinitive (second perfect of οιδα) as in verse Eph 1:12. Note three indirect questions after ειδενα (what the hope τις η ελπις, what the riches τις ο πλουτος, and what the surpassing greatness κα τ το υπερβαλλον μεγεθος). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths.In the saints ( εν τοις αγιοις). Our riches is in God, God's is in his saints.19 The exceeding greatness of his power
( το υπερβαλλον μεγεθος της δυναμεως αυτου). Μεγεθος is an old word (from μεγας), but here only in N.T. Hυπερβαλλον, present active participle of υπερβαλλω, reappears in Eph 2:7; Eph 3:19 and seen already in 2Co 3:10; 2Co 9:14. To enlightened eyes the greatness of God's power is even more "surpassing."20 Which he wrought
( ενηργηκεν). Reading of A B rather than aorist ενηργησεν. Perfect active indicative, "which he has wrought." Hην is cognate accusative of the relative referring to ενεργειαν (energy) with ενηργηκεν and note also κρατους (strength) and ισχυος (might), three words trying to express what surpasses ( υπερβαλλον) expression or comprehension.Made him to sit ( καθισας). First aorist active participle of καθιζω in causative sense as in 1Co 6:4. Metaphorical local expression like δεξια and εν τοις επουρ ανιοις.21 Far above all rule
( υπερανω πασης αρχης). Late compound adverbial preposition ( υπερ, ανω) with the ablative case. In N.T. only here and Heb 9:5. As in Col 1:16, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy.World ( αιων). "Age." See this identical expression in Mat 12:32 for the present time (Gal 1:4; 1Ti 6:17) and the future life (Eph 2:7; Luk 20:35). Both combined in Mar 10:30; Luk 18:30.22 He put all things in subjection
( παντα υπεταξεν). First aorist active indicative of υποτασσω, quoted from Psa 8:7 as in 1Co 15:27.Gave him to be head ( αυτον εδωκεν κεφαλην).Gave ( εδωκεν, first aorist active indicative of διδωμ) to the church (the universal spiritual church or kingdom as in Col 1:18; Col 1:24) Christ as Head ( κεφαλην, predicate accusative). This conception of εκκλησια runs all through Ephesians (Eph 3:10; Eph 3:21; Eph 5:23; Eph 5:24; Eph 5:25; Eph 5:27; Eph 5:29; Eph 5:32).23 Which
( ητις). "Which in fact is," explanatory use of ητις rather than η.The fulness of him that filleth all in all ( το πληρωμα του τα παντα εν πασιν πληρουμενου). This is probably the correct translation of a much disputed phrase. This view takes πληρωμα in the passive sense (that which is filled, as is usual, Col 1:19) and πληρουμενου as present middle participle, not passive. All things are summed up in Christ (Eph 1:10), who is the πληρωμα of God (Col 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness ( πληρωμα) of God (Eph 3:19) when it grows up into the fulness ( πληρωμα) of Christ (Eph 4:13; Eph 4:16).1 And you did he quicken
( κα υμας). The verb fordid he quicken does not occur till verse Eph 2:5 and then with ημας (us) instead of υμας (you). There is a like ellipsis or anacoluthon in Col 1:21; Col 1:22, only there is no change from υμας to ημας.When ye were dead ( οντας νεκρους). Present active participle referring to their former state. Spiritually dead.Trespasses and sins ( παραπτωμασιν κα αμαρτιαις). Both words (locative case) though only one in verse Eph 2:5.2 According to the course of this world
( κατα τον αιωνα του κοσμου τουτου). Curious combinations of αιων (a period of time), κοσμος (the world in that period). See 1Co 1:20 for "this age" and 1Co 3:9 for "this world."The prince of the power of the air ( τον αρχοντα της εξουσιας του αερος). Αηρ was used by the ancients for the lower and denser atmosphere and αιθηρ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" ( ο αρχων του κοσμου τουτου, Joh 16:11).That now worketh ( του νυν ενεργουντος). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" ( εν τοις υιοις της απεθιας). In Eph 5:6 also. A Hebrew idiom found in the papyri like "sons of light" (1Th 5:5).3 We also all
( κα ημεις παντες). We Jews.Once lived ( ανεστραφημεν ποτε). Second aorist passive indicative of αναστρεφω, old verb, to turn back and forth, to live (2Co 1:12). Cf. ποτε περιεπατησατε, of the Gentiles in verse Eph 2:2.The desires ( τα θεληματα). Late and rare word except in LXX and N.T., from θελω, to will, to wish. Plural here "the wishes," "the wills" of the flesh like ταις επιθυμιαις της σαρκος just before. Gentiles had no monopoly of such sinful impulses.Of the mind ( των διανοιων). Plural again, "of the thoughts or purposes."Were by nature children of wrath ( ημεθα τεκνα φυσε οργης). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath ( οργης) because of their lives of sin. See Rom 2:1-3 for the full discussion of this to Jews unpalatable truth. The use of φυσε (associative instrumental case of manner) is but the application of Paul's use of "all" ( παντες) as shown also in Rom 3:20; Rom 5:12. See φυσε of Gentiles in Rom 2:14. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Rom 5:13.4 But God
( ο δε θεος). Change in the structure of the sentence here, resuming verse Eph 2:1 after the break.Being rich in mercy ( πλουσιος ων εν ελεε). More than ελεημων (being merciful).Wherewith ( ην). Cognate accusative with ηγαπησεν (loved).5 Even when we were dead
( κα οντας ημας νεκρους). Repeats the beginning of verse Eph 2:1, but he changes υμας (you Gentiles) to ημας (us Jews).Quickened us together with Christ ( συνεζωοποιησεν τω Χριστω). First aorist active indicative of the double compound verb συνζωοποιεω as in Col 2:13 which see. Associative instrumental case in Χριστω. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism.By grace have ye been saved ( χαριτ εστε σεσωσμενο). Instrumental case of χαριτ and perfect passive periphrastic indicative of σωζω. Parenthetical clause interjected in the sentence. All of grace because we were dead.6 In Christ Jesus
( εν Χριστω Ιησου). All the preceding turns on this phrase. See Col 3:1 for the word συνηγειρεν.Made to sit with him ( συνεκαθισεν). First aorist active indicative of συνκαθιζω, old causative verb, but in N.T. only here and Luk 22:55.7 That he might shew
( ινα ενδειξητα). Final clause with ινα and first aorist middle subjunctive of ενδεικνυμ. See Eph 1:7 for "riches of grace" and Eph 1:19 for "exceeding" ( υπερβαλλον).In kindness toward us ( εν χρηστοτητ εφ' ημας). See Rom 2:7 for this word from χρηστος and that from χραομα, here God's benignity toward us.8 For by grace
( τη γαρ χαριτ). Explanatory reason. "By the grace" already mentioned in verse Eph 2:5 and so with the article.Through faith ( δια πιστεως). This phrase he adds in repeating what he said in verse Eph 2:5 to make it plainer. "Grace" is God's part, "faith" ours.And that ( κα τουτο). Neuter, not feminine ταυτη, and so refers not to πιστις (feminine) or to χαρις (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source ( εξ υμων, out of you) in men, but from God. Besides, it is God's gift ( δωρον) and not the result of our work.9 That no man should glory
( ινα μη τις καυχησητα). Negative final clause ( ινα μη) with first aorist middle subjunctive of καυχαομα. It is all of God's grace.10 Workmanship
( ποιημα). Old word from ποιεω with the ending -ματ meaning result. In N.T. only here and Rev 1:20.Created ( κτισθεντες). First aorist passive participle of κτιζω, not the original creation as in Col 1:16; Eph 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Eph 2:15; Eph 4:24.For good works ( επ εργοις αγαθοις). Probably the true dative of purpose here with επ (Robertson, Grammar, p. 605). Purpose of the new creation in Christ.Which ( οις). Attraction of the relative α (accusative after προητοιμασεν) to case of the antecedent εργοις.Afore prepared ( προητοιμασεν). First aorist active indicative of προητοιμαζω, old verb to make ready beforehand. In N.T. only here and Rom 9:23. Good works by us were included in the eternal foreordination by God.That we should walk in them ( ινα εν αυτοις περιπατησωμεν). Expexegetic final clause explanatory of the election to good works.11 Wherefore
( διο). This conjunction applies to the Gentile Christians the arguments in Eph 2:1-10.That aforetime ye ( οτ ποτε υμεις). No verb is expressed, but in verse Eph 2:12 Paul repeats οτ εν τω καιρω εκεινω (for ποτε) "that at that time" and inserts ητε (ye were).Uncircumcision ( ακροβυστια),circumcision ( περιτομης). The abstract words are used to describe Gentiles and Jews as in Gal 5:6; Rom 2:27.Made by hands ( χειροποιητου). Agreeing with περιτομης. Verbal (Mar 14:58) from χειροποιεω like αχειροποιητος in Col 2:11.12 Separate from Christ
( χωρις Χριστου). Ablative case with adverbial preposition χωρις, describing their former condition as heathen.Alienated from the commonwealth of Israel ( απηλλοτριωμενο της πολιτειας του Ισραηλ). Perfect passive participle of απαλλοτριοω, for which see Col 1:21. Here followed by ablative case πολιτειας, old word from πολιτευω, to be a citizen (Phi 1:27) from πολιτης and that from πολις (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Act 22:28 as citizenship.Strangers from the covenants of the promise ( ξενο των διαθηκων της επαγγελιας). For ξενος (Latin hospes), as stranger see Mat 25:35; Mat 25:38; Mat 25:43, as guest-friend see Rom 16:23. Here it is followed by the ablative case διαθηκων.Having no hope ( ελπιδα μη εχοντες). No hope of any kind. In Gal 4:8 ουκ (strong negative) occurs with ειδοτες θεον, but here μη gives a more subjective picture (1Th 4:5).Without God ( αθεο). Old Greek word, not in LXX, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul's words in Rom 1:18-32. "In the world" ( εν τω κοσμω) goes with both phrases. It is a terrible picture that Paul gives, but a true one.13 But now
( νυν δε). Strong contrast, as opposed to "at that time."Afar off ( μακραν). Adverb (accusative feminine adjective with οδον understood). From the πολιτεια and its hope in God.Are made nigh ( εγενηθητε εγγυς). First aorist passive indicative of γινομα, a sort of timeless aorist. Nigh to the commonwealth of Israel in Christ.In the blood of Christ ( εν τω αιματ του Χριστου). Not a perfunctory addition, but essential (Eph 1:7), particularly in view of the Gnostic denial of Christ's real humanity.14 For he is our peace
( αυτος γαρ εστιν η ειρηνη ημων). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles).Both one ( τα αμφοτερα εν). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (Joh 10:16).One ( εν) is neuter singular (oneness, unity, identity) as in Gal 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear.Brake down the middle wall of partition ( το μεσοτοιχον του φραγμου λυσας). "Having loosened (first aorist active participle of λυω, see Joh 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition ( φραγμου, old word, fence, from φρασσω, to fence or hedge, as in Mat 21:33)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, Ant. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Act 21:28).15 Having abolished
( καταργησας). First aorist active participle of καταργεω, to make null and void.The enmity ( την εχθραν). But it is very doubtful if την εχθραν (old word from εχθρος, hostile, Luk 23:12) is the object of καταργησας. It looks as if it is in apposition with to μεσοτοιχον and so the further object of λυσας. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" ( εν τη σαρκ αυτου) should be taken with λυσας and refer especially to the Cross (Col 1:22) or be taken with καταργησας. Either makes sense, but better sense with λυσας. Certainly "the law of commandments in ordinances ( τον νομον των εντολων εν δογμασιν) is governed by καταργησας.That he might create ( ινα κτιση). Final clause with first aorist active subjunctive of κτιζω.The twain ( τους δυο). The two men (masculine here, neuter in verse Eph 2:14), Jew and Gentile.One new man ( εις ενα καινον ανθρωπον). Into one fresh man (Col 3:9-11) "in himself" ( εν αυτω). Thus alone is it possible.Making peace ( ποιων ειρηνην). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.16 And might reconcile
( κα αποκαταλλαξη). Final clause with ινα understood of first aorist active subjunctive of αποκαταλλασσω for which see Col 1:20; Col 1:22.Them both ( τους αμφοτερους). "The both," "the two" ( τους δυο), Jew and Gentile.In one body ( εν εν σωματ). The "one new man" of verse Eph 2:15 of which Christ is Head (Eph 1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God).Thereby ( εν αυτω). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.17 Preached peace
( ευηγγελισατο ειρηνην). First aorist middle of ευαγγελιζω. "He gospelized peace" to both Jew and Gentile, "to the far off ones" ( τοις μακραν) and "to the nigh ones" ( τοις εγγυς). By the Cross and after the Cross Christ could preach that message.18 Through him
( δι' αυτου). Christ.We both ( ο αμφοτερο). "We the both" (Jew and Gentile).Our access ( την προσαγωγην). The approach, the introduction as in Rom 5:2.In one Spirit ( εν εν πνευματ). The Holy Spirit.Unto the Father ( προς τον πατερα). So the Trinity as in Eph 1:13. The Three Persons all share in the work of redemption.19 So then
( αρα ουν). Two inferential particles (accordingly therefore).No more ( ουκετ). No longer.Sojourners ( παροικο). Old word for dweller by (near by, but not in). So Act 7:6; Act 7:29; 1Pe 2:11 (only other N.T. examples). Dwellers just outside the house or family of God.Fellow-citizens ( συνπολιτα, old, but rare word, here only in N.T.), members now of the πολιτεια of Israel (verse Eph 2:12), the opposite of ξενο κα παροικο.Of the household of God ( οικειο του θεου). Old word from οικος (house, household), but in N.T. only here, Gal 6:10; 1Ti 5:8. Gentiles now in the family of God (Rom 8:29).20 Being built upon
( εποικοδομηθεντες). First aorist passive participle of εποικοδομεω, for which double compound verb see 1Co 3:10; 1Co 2:17.The foundation ( επ τω θεμελιω). Repetition of επ with the locative case. See 1Co 3:11 for this word.Of the apostles and prophets ( τον αποστολων κα προφητων). Genitive of apposition with θεμελιω, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Pe 3:2). Paul repeats this language in Eph 3:5.Christ Jesus himself being the chief corner stone ( οντως ακρογωνιανιου αυτου Χριστου Ιησου). Genitive absolute. The compound ακρογωνιαιος occurs only in the LXX (first in Isa 28:16) and in the N.T. (here, 1Pe 2:6). Λιθος (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Mat 21:42), εις κεφαλην γωνιας. "The ακρογωνιαιος here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).21 Each several building
( πασα οικοδομη). So without article Aleph B D G K L. Οικοδομη is a late word from οικος and δεμω, to build for building up (edification) as in Eph 4:29, then for the building itself as here (Mar 13:1). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, Grammar, p. 772), though it is not perfectly clear what that means. Each believer is called a ναος θεου (1Co 3:16). One may note the plural in Mar 13:1 ( οικοδομα) of the various parts of the temple. Perhaps that is the idea here without precise definition of each οικοδομη. But there are examples of πας without the article where "all" is the idea as in πασης κτισεως (all creation) in Col 1:15.Fitly framed together ( συναρμολογουμενη). Double compound from συν and αρμολογος (binding, αρμος, joint and λεγω), apparently made by Paul and in N.T. only here and Eph 4:16. Architectural metaphor.Into a holy temple ( εις ναον αγιον). The whole structure with all the οικοδομα. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" ( οικος πνευματικος) in which each is a living stone being built in (1Pe 2:5).22 Ye also are builded together
( κα υμεις συνοικοδομεισθε). Ye Gentiles also. Present passive indicative (continuous process) of common old verb συνοικοδομεω, to build together with others or out of varied materials as here. Only here in N.T. In 1Pe 2:5 Peter uses οικοδομεισθε for the same process.For a habitation ( εις κατοικητηριον). Late word (LXX), in N.T. only here and Rev 18:2. From κατοικεω, to dwell, as Eph 3:17. Possibly each of us is meant here to be the "habitation of God in the Spirit" and all together growing ( αυξε) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.1 For this cause
( τουτου χαριν). Use of χαριν (accusative of χαρις) as a preposition with the genitive and referring to the preceding argument about God's elective grace. It is possible that Paul started to make the prayer that comes in verses Eph 3:14-21 when he repeats τουτου χαριν. If so, he is diverted by his own words "the prisoner of Christ Jesus in behalf of you Gentiles" ( ο δεσμιος του Χριστου Ιησου υπερ υμων των εθνων) to set forth in a rich paragraph (Eph 3:1-13) God's use of him for the Gentiles.2 If so be that ye have heard
( ε γε ηκουσατε). Condition of first class with ε and first aorist active indicative and with the intensive particle γε that gives a delicate touch to it all. On οικονομιαν (stewardship, dispensation) see Eph 1:9; Eph 3:9; Col 1:25.3 By revelation
( κατα αποκαλυψιν). Not essentially different from δι' αποκαλυψεως (Gal 1:12). This was Paul's qualification for preaching "the mystery" ( το μυστηριον. See Eph 1:9).As I wrote afore ( καθως προεγραψα). First aorist active indicative of προγραφω as in Rom 15:4, not picture forth as Gal 3:1. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1Co 5:9? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable.In few words ( εν ολιγω). Not = προ ολιγου, shortly before, but as in Act 26:28 "in brief space or time" = συντονως (Act 24:4), "briefly."4 Whereby
( προς ο). "Looking to which," "according to which."When ye read ( αναγινωσκοντες). This Epistle will be read in public.My understanding in the mystery of Christ ( την συνεσιν μου εν τω μυστηριω του Χριστου). My "comprehension" ( συνεσιν, Col 1:9; Col 2:2). Every sermon reveals the preacher's grasp of "the mystery of Christ." If he has no insight into Christ, he has no call to preach.5 In other generations
( ετεραις γενεαις). Locative case of time. He had already claimed this revelation for himself (verse Eph 3:3). Now he claims it for all the other apostles and prophets of God.6 To wit
. Not in the Greek. But the infinitive ( εινα) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. Τα εθνη is in the accusative of general reference. Paul is fond of compounds with συν and here uses three of them.Fellow-heirs ( συνκληρονομα). Late and rare (Philo, inscriptions and papyri). See also Rom 8:17.Fellow-members of the body ( συνσωμα). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος in Col 1:7 ( σωμα in sense of δουλος).Fellow-partakers ( συνμετοχα). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.7 For this verse see Col 1:25; Eph 1:19; Eph 3:2.
8 Unto me who am less than the least of all saints
( εμο τω ελαχιστοτερω παντων αγιων). Dative case εμο with ελοθη. The peculiar form ελαχιστοτερω (in apposition with εμο) is a comparative ( -τερος) formed on the superlative ελαχιστος. This sort of thing was already done in the older Greek like εσχατοτερος in Xenophon. It became more common in the Koine. So the double comparative μειζοτεραν in 3Jn 1:4. The case of αγιων is ablative. This was not mock humility (Eph 15:19), for on occasion Paul stood up for his rights as an apostle (2Co 11:5).The unsearchable riches of Christ ( το ανεξιχνιαστον πλουτος του Χριστου). Ανεξιχνιαστος ( α privative and verbal of εξιχνιαζω, to track out, εξ and ιχνος, track) appears first in Job 5:9; Job 9:10. Paul apparently got it from Job. Nowhere else in N.T. except Rom 11:33. In later Christian writers. Paul undertook to track out the untrackable in Christ.9 To make see
( φωτισα). First aorist active infinitive of φοτιζω, late verb, to turn the light on. With the eyes of the heart enlightened (Eph 1:18) one can then turn the light for others to see. See Col 1:26.10 To the intent that
( ινα). Final clause.Might be made known ( γνωρισθη). First aorist passive subjunctive of γνωριζω with ινα. The mystery was made known to Paul (Eph 3:3) and now he wants it blazoned forth to all powers (Gnostic aeons or what not).Through the church ( δια της εκκλησιας). The wonderful body of Christ described in chapter Eph 3:2.The manifold wisdom of God ( η πολυποικιλος σοφια του θεου). Old and rare word, much-variegated, with many colours. Only here in N.T. Ποικιλος (variegated) is more common (Mat 4:24).11 According to the eternal purpose
( κατα προθεσιν των αιωνων). "According to the purpose (Eph 1:11) of the ages." God's purpose runs on through the ages. "Through the ages one eternal purpose runs."12 In confidence
( εν πεποιθησε). Late and rare word from πεποιθα. See 2Co 1:15.Through our faith in him ( δια της πιστεως αυτου). Clearly objective genitive αυτου (in him).13 That ye faint not
( μη ενκακειν). Object infinitive with μη after αιτουμα. The infinitive (present active) ενκακειν is a late and rare word (see already Luk 18:1; 2Th 3:13; 2Co 4:1; 2Co 4:16; Gal 6:9) and means to behave badly in, to give in to evil ( εν, κακος). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them.Your glory ( δοξα υμων). As they could see.14 I bow my knees
( καμπτω τα γονατα μου). He now prays whether he had at first intended to do so at Eph 3:1 or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luk 22:41; Act 7:40; Act 20:36; Act 21:5), though standing is also frequent (Mar 11:25; Luk 18:11; Luk 18:13).15 Every family
( πασα πατρια). Old word ( πατρα is the usual form) from πατηρ, descent from a common ancestor as a tribe or race. Some take it here as = πατροτης, fatherhood, but that is most unlikely. Paul seems to mean that all the various classes of men on earth and of angels in heaven get the name of family from God the Father of all.16 That he would grant you
( ινα δω υμιν). Sub-final clause with ινα and the second aorist active subjunctive of διδωμ, to give. There are really five petitions in this greatest of all Paul's prayers (one already in Eph 1:16-23), two by the infinitives after ινα δω ( κραταιωθηναι, κατοικησα), two infinitives after ινα εξισχυσητε ( καταλαβεσθαι, γνωνα), and the last clause ινα πληρωθητε. Nowhere does Paul sound such depths of spiritual emotion or rise to such heights of spiritual passion as here. The whole seems to be coloured with "the riches of His glory."That ye may be strengthened ( κραταιωθηνα). First aorist passive infinitive of κραταιοω, late and rare (LXX, N.T.) from κραταιος, late form from κρατος (strength). See Luk 1:80. Paul adds δυναμε (with the Spirit). Instrumental case.In the inward man ( εις τον εσω ανθρωπον). Same expression in 2Co 4:16 (in contrast with the outward εξω, man) and in Rom 7:22.17 That Christ may dwell
( κατοικησα τον Χριστον). Another infinitive (first aorist active) after ινα δω. Κατοικεω is an old verb to make one's home, to be at home. Christ ( Χριστον accusative of general reference) is asked to make his home in our hearts. This is the ideal, but a deal of fixing would have to be done in our hearts for Christ.Being rooted and grounded in love ( εν αγαπη ερριζωμενο κα τεθεμελιωμενο). But it is not certain whether εν αγαπη should go with these participles or with the preceding infinitive κατοικησα (dwell). Besides, these two perfect passive participles (from ριζοω, old verb, in N.T. only here and Col 2:7, and from θεμελιοω, see also Col 1:23) are in the nominative case and are to be taken with ινα εξισχυσητε and are proleptically placed before ινα. Verse Eph 3:18 should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded).18 That ye may be strong
( ινα εξισχυσητε). Sub-final clause again with ινα and the first aorist active subjunctive of εξισχυω, a late and rare compound (from εξ, ισχυω) to have full strength. Here only in N.T.To apprehend ( καταλαβεσθα). Second aorist middle infinitive of καταλαμβανω, old and common verb, to lay hold of effectively ( κατα-), here with the mind, to grasp (Act 25:25).With all the saints ( συν πασιν τοις αγιοις). No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth πλατος, length μηκος, height υψος, depth βαθος, all common enough words).19 And to know
( γνωνα τε). Second aorist active infinitive with εξισχυσητε.Which passeth knowledge ( την υπερβαλλουσαν της γνωσεως). Ablative case γνωσεως after υπερβαλλουσαν (from υπερβαλλω). All the same Paul dares to scale this peak.That ye may be filled with all the fulness of God ( ινα πληρωθητε εις παν το πληρωμα του θεου). Final clause again (third use of ινα in the sentence) with first aorist passive subjunctive of πληροω and the use of εις after it. One hesitates to comment on this sublime climax in Paul's prayer, the ultimate goal for followers of Christ in harmony with the injunction in Mat 5:48 to be perfect ( τελειο) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to Rom 8:29 again for our final likeness to God in Christ.20 That is able to do
( τω δυναμενω ποιησα). Dative case of the articular participle (present middle of δυναμα). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us.Above all ( υπερ παντα). Not simply παντα, but υπερ beyond and above all.Exceedingly abundantly ( υπερεκπερισσου). Late and rare double compound ( υπερ, εκ, περισσου) adverb (LXX, 1Th 3:10; 1Th 5:13; Eph 3:20). It suits well Paul's effort to pile Pelion on Ossa.That we ask ( ων αιτουμεθα). Ablative of the relative pronoun attracted from the accusative α to the case of the unexpressed antecedent τουτων. Middle voice ( αιτουμεθα) "we ask for ourselves."Or think ( η νοουμεν). The highest aspiration is not beyond God's "power" ( δυναμιν) to bestow.21 In the church
( εν τη εκκλησια). The general church, the body of Christ.And in Christ Jesus ( κα εν Χριστω Ιησου). The Head of the glorious church.1 Wherewith ye were called
( ης εκληθητε). Attraction of the relative ης to the genitive of the antecedent κλησεως (calling) from the cognate accusative ην with εκληθητε (first aorist passive indicative of καλεω, to call. For the list of virtues here see Col 3:12. To ανεχομενο αλληλων (Col 3:13) Paul here adds "in love" ( εν αγαπη), singled out in Col 3:14.3 The unity
( την ενοτητα). Late and rare word (from εις, one), in Aristotle and Plutarch, though in N.T. only here and verse Eph 4:13.In the bond of peace ( εν τω συνδεσμω της ειρηνης). In Col 3:14 αγαπη (love) is the συνδεσμος (bond). But there is no peace without love (verse Eph 4:2).4 One body
( εν σωμα). One mystical body of Christ (the spiritual church or kingdom, cf. Eph 1:23; Eph 2:16).One Spirit ( εν πνευμα). One Holy Spirit, grammatical neuter gender (not to be referred to by "it," but by "he").In one hope ( εν μια ελπιδ). The same hope as a result of their calling for both Jew and Greek as shown in chapter Eph 4:2.5 One Lord
( εις Κυριος). The Lord Jesus Christ and he alone (no series of aeons).One faith ( μια πιστις). One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved.One baptism ( εν βαπτισμα). The result of baptizing ( βαπτισμα), while βαπτισμος is the act. Only in the N.T. ( βαπτισμος in Josephus) and ecclesiastical writers naturally. See Mar 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance.6 One God and Father of all
( εις θεος κα πατηρ παντων). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit).Who is over all ( ο επ παντων),and through all ( κα δια παντων),and in all ( κα εν πασιν). Thus by three prepositions ( επι, δια, εν) Paul has endeavoured to express the universal sweep and power of God in men's lives. The pronouns ( παντων, παντων, πασιν) can be all masculine, all neuter, or part one or the other. The last "in all" is certainly masculine and probably all are.7 According to the measure of the gifts of Christ
( κατα το μετρον της δωρεας του Χριστου). Each gets the gift that Christ has to bestow for his special case. See 1Co 12:4; Rom 12:4-6.8 Wherefore he saith
( διο λεγε). As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be ο θεος (God) or η γραφη (Scripture). But it comes to God after all. See Act 2:17. The quotation is from Psa 68:18, a Messianic Psalm of victory which Paul adapts and interprets for Christ's triumph over death.He led captivity captive ( ηιχμαλωτευσεν αιχμαλωσιαν). Cognate accusative of αιχμαλωσιαν, late word, in N.T. only here and Rev 13:10. The verb also ( αιχμαλωτευω) is from the old word αιχμαλωτος, captive in war (in N.T. only in Luk 4:18), in LXX and only here in N.T.9 Now this
( το δε). Paul picks out the verb αναβας (second aorist active participle of αναβαινω, to go up), changes its form to ανεβη (second aorist indicative), and points the article ( το) at it. Then he concludes that it implied a previous καταβας (coming down).Into the lower parts of the earth ( εις τα κατωτερα της γης). If the αναβας is the Ascension of Christ, then the καταβας would be the Descent (Incarnation) to earth and της γης would be the genitive of apposition. What follows in verse Eph 4:10 argues for this view. Otherwise one must think of the death of Christ (the descent into Hades of Act 2:31).10 Is the same also
( αυτος εστιν). Rather, "the one who came down ( ο καταβας, the Incarnation) is himself also the one who ascended ( ο αναβας, the Ascension)."Far above ( υπερανω). See Eph 1:21.All the heavens ( παντων των ουρανων). Ablative case after υπερανω. For the plural used of Christ's ascent see Heb 4:14; Heb 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2Co 12:2 or the seven heavens idea one does not know.That he might fill all things ( ινα πληρωση τα παντα). This purpose we can understand, the supremacy of Christ (Col 2:9).11 And he gave
( κα αυτος εδωκεν). First aorist active indicative of διδωμ. In 1Co 12:28 Paul uses εθετο (more common verb, appointed), but here repeats εδωκεν from the quotation in verse Eph 4:8. There are four groups ( τους μεν, τους δε three times, as the direct object of εδωκεν). The titles are in the predicate accusative ( αποστολουσ, προφητασ, ποιμενας κα διδασκαλους). Each of these words occurs in 1Co 12:28 (which see for discussion) except ποιμενας (shepherds). This word ποιμην is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (Joh 10:11) and called himself the Good Shepherd. In Heb 13:20 Christ is the Great Shepherd (cf. 1Pe 2:25). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb ποιμαινω, to shepherd, is employed by Jesus to Peter (Joh 21:16), by Peter to other ministers (1Pe 5:2), by Paul to the elders (bishops) of Ephesus (Act 20:28). Here Paul groups "shepherds and teachers" together. All these gifts can be found in one man, though not always. Some have only one.12 For the perfecting
( προς τον καταρτισμον). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though καταρτισις in 2Co 13:9, both from καταρτιζω, to mend (Mat 4:21; Gal 6:1). "For the mending (repair) of the saints."Unto the building up ( εις οικοδομην). See Eph 2:21. This is the ultimate goal in all these varied gifts, "building up."13 Till we all attain
( μεχρ καταντησωμεν ο παντες). Temporal clause with purpose idea with μεχρ and the first aorist active subjunctive of κατανταω, late verb, to come down to the goal (Phi 3:11). "The whole" including every individual. Hence the need of so many gifts.Unto the unity of the faith ( εις την ενοτητα της πιστεως). "Unto oneness of faith" (of trust) in Christ (verse Eph 4:3) which the Gnostics were disturbing.And of the knowledge of the Son of God ( κα της επιγνωσεως του υιου του θεου). Three genitives in a chain dependent also on την ενοτητα, "the oneness of full ( επι-) knowledge of the Son of God," in opposition to the Gnostic vagaries.Unto a full-grown man ( εις ανδρα τελειον). Same figure as in Eph 2:15 and τελειος in sense of adult as opposed to νηπιο (infants) in Eph 4:14.Unto the measure of the stature ( εις μετρον ηλικιας). So apparently ηλικια here as in Luk 2:52, not age (Joh 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" ( του πληρωματος του Χριστου), like "the fulness of God" in Eph 3:19. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.14 That we may be no longer children
( ινα μηκετ ωμεν νηπιο). Negative final clause with present subjunctive. Some Christians are quite content to remain "babes" in Christ and never cut their eye-teeth (Heb 5:11-14), the victims of every charlatan who comes along.Tossed to and fro ( κλυδωνιζομενο). Present passive participle of κλυδωνιζομα, late verb from κλυδων (wave, Jas 1:6), to be agitated by the waves, in LXX, only here in N.T. One example in Vettius Valens.Carried about ( περιφερομενο). Present passive participle of περιφερω, old verb, to carry round, whirled round "by every wind ( ανεμω, instrumental case) of teaching." In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls.By the sleight ( εν τη κυβια). "In the deceit," "in the throw of the dice" ( κυβια, from κυβος, cube), sometimes cheating.In craftiness ( εν πανουργια). Old word from πανουργος ( παν, εργον, any deed, every deed), cleverness, trickiness.After the wiles of error ( προς την μεθοδιαν της πλανης). Μεθοδια is from μεθοδευω ( μετα, οδος) to follow after or up, to practise deceit, and occurs nowhere else (Eph 4:13; Eph 6:11) save in late papyri in the sense of method. The word πλανης (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.15 In love
( εν αγαπη). If truth were always spoken only in love!May grow into him ( αυξησωμεν εις αυτον). Supply ινα and then note the final use of the first aorist active subjunctive. It is the metaphor of verse Eph 4:13 (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.16 From which
( εξ ου). Out of which as the source of energy and direction.Fitly framed ( συναρμολογουμενον). See Eph 2:21 for this verb.Through that which every joint supplieth ( δια πασης αφης της επιχορηγιας). Literally, "through every joint of the supply." See Col 2:19 for αφη and Phi 1:19 for the late word επιχορηγια (only two examples in N.T.) from επιχορηγεω, to supply (Col 2:19).In due measure ( εν μετρω). Just "in measure" in the Greek, but the assumption is that each part of the body functions properly in its own sphere.Unto the building up of itself ( εις οικοδομην εαυτου). Modern knowledge of cell life in the human body greatly strengthens the force of Paul's metaphor. This is the way the body grows by cooperation under the control of the head and all "in love" ( εν αγαπη).17 That ye no longer walk
( μηκετ υμας περιπατειν). Infinitive (present active) in indirect command (not indirect assertion) with accusative υμας of general reference.In vanity of their mind ( εν ματαιοτητ του νοος αυτων). "In emptiness (from ματαιος, late and rare word. See Rom 8:20) of their intellect ( νοος, late form for earlier genitive νου, from νους).18 Being darkened
( εσκοτωμενο οντες). Periphrastic perfect passive participle of σκοτοω, old verb from σκοτος (darkness), in N.T. only here and Rev 9:2; Rev 16:10.In their understanding ( τη διανοια). Locative case. Probably διανοια ( δια, νους) includes the emotions as well as the intellect ( νους). It is possible to take οντες with απηλλοτριωμενο (see Eph 2:12) which would then be periphrastic (instead of εσκοτωμενο) perfect passive participle.From the life of God ( της ζωης του θεου). Ablative case ζωης after απηλλοτριωμενο (Eph 2:12).Because of the ignorance ( δια την αγνοιαν). Old word from αγνοεω, not to know. Rare in N.T. See Act 3:17.Hardening ( πωρωσιν). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mar 3:5; Rom 11:25.19 Being past feeling
( απηλγηκοτες). Perfect active participle of απαλγεω, old word to cease to feel pain, only here in N.T.To lasciviousness ( τη ασελγεια). Unbridled lust as in 2Co 12:21; Gal 5:19.To work all uncleanness ( εις εργασιαν ακαθαρσιας πασης). Perhaps prostitution, "for a trading (or work) in all uncleanness." Certainly Corinth and Ephesus could qualify for this charge.With greediness ( εν πλεονεξια). From πλεονεκτης, one who always wants more whether money or sexual indulgence as here. The two vices are often connected in the N.T.20 But ye did not so learn Christ
( Hυμεις δε ουχ ουτως εμαθετε τον Χριστον). In sharp contrast to pagan life ( ουτως). Second aorist active indicative of μανθανω.21 If so be that
( ε γε). "If indeed." Condition of first class with aorist indicatives here, assumed to be true ( ηκουσατε κα εδιδαχθητε).Even as truth is in Jesus ( καθως εστιν αληθεια εν τω Ιησου). It is not clear what Paul's precise idea is here. The Cerinthian Gnostics did distinguish between the man Jesus and the aeon Christ. Paul here identifies Christ (verse Eph 4:20) and Jesus (verse Eph 4:21). At any rate he flatly affirms that there is "truth in Jesus" which is in direct opposition to the heathen manner of life and which is further explained by the epexegetical infinitives that follow ( αποθεσθαι, ανανεουσθα δε, κα ενδυσασθα).22 That ye put away
( αποθεσθα). Second aorist middle infinitive of αποτιθημ with the metaphor of putting off clothing or habits as αποθεσθε in Col 3:8 (which see) with the same addition of "the old man" ( τον παλαιον ανθρωπον) as in Col 3:9. For αναστροφην (manner of life) see Gal 1:13.Which waxeth corrupt ( τον φθειρομενον). Either present middle or passive participle of φθειρω, but it is a process of corruption (worse and worse).23 That ye be renewed
( ανανεουσθα). Present passive infinitive (epexegetical, like αποθεσθα, of αληθεια εν τω Ιησου) and to be compared with ανακαινουμενον in Col 3:10. It is an old verb, ανανεοω, to make new (young) again; though only here in N.T.The spirit ( τω πνευματ). Not the Holy Spirit, but the human spirit.24 Put on
( ενδυσασθα). First aorist middle infinitive of ενδυω ( -νω), for which see Col 3:10.The new man ( τον καινον ανθρωπον). "The brand-new (see Eph 2:15) man," though τον νεον in Col 3:10.After God ( κατα θεον). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Rom 8:29).25 Wherefore
( διο). Because of putting off the old man, and putting on the new man.Putting away ( αποθεμενο). Second aorist middle participle of αποτιθημ (verse Eph 4:22).Lying ( ψευδος),truth ( αληθειαν) in direct contrast.Each one ( εκαστος). Partitive apposition with λαλειτε. See Col 3:8 μη ψευδεσθε.26 Be ye angry and sin not
( οργιζεσθε κα μη αμαρτανετε). Permissive imperative, not a command to be angry. Prohibition against sinning as the peril in anger. Quotation from Psa 4:4.Let not the sun go down upon your wrath ( ο ηλιος μη επιδυετω επ παροργισμω). Danger in settled mood of anger. Παροργισμος (provocation), from παροργιζω, to exasperate to anger, occurs only in LXX and here in N.T.27 Neither give place to the devil
( μηδε διδοτε τοπον τω διαβολω). Present active imperative in prohibition, either stop doing it or do not have the habit. See Rom 12:19 for this idiom.28 Steal no more
( μηκετ κλεπτετω). Clearly here, cease stealing (present active imperative with μηκετ).The thing that is good ( το αγαθον). "The good thing" opposed to his stealing and "with his hands" ( ταις χερσιν, instrumental case) that did the stealing. See 2Th 3:10. Even unemployment is no excuse for stealing.To give ( μεταδιδονα). Present active infinitive of μεταδιδωμ, to share with one.29 Corrupt
( σαπρος). Rotten, putrid, like fruit (Mat 7:17), fish (Mat 13:48), here the opposite of αγαθος (good).For edifying as the need may be ( προς οικοδομην της χρειας). "For the build-up of the need," "for supplying help when there is need." Let no other words come out.That it may give ( ινα δω). For this elliptical use of ινα see on Eph 5:33.30 Grieve not the Holy Spirit of God
( μη λυπειτε το πνευμα το αγιον του θεου). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit?In whom ( εν ω). Not "in which."Ye were sealed ( εσφραγισθητε). See Eph 1:13 for this verb, and Eph 1:14 for απολυτρωσεως, the day when final redemption is realized.31 Bitterness
( πικρια). Old word from πικρος (bitter), in N.T. only here and Act 8:23; Rom 3:14; Heb 12:15.Clamour ( κραυγη). Old word for outcry (Mat 25:6; Luk 1:42). See Col 3:8 for the other words.Be put away ( αρθητω). First aorist passive imperative of αιρω, old verb, to pick up and carry away, to make a clean sweep.32 Be ye kind to one another
( γινεσθε εις αλληλους χρηστο). Present middle imperative of γινομα, "keep on becoming kind ( χρηστος, used of God in Rom 2:4) toward one another." See Col 3:12.Tenderhearted ( ευσπλαγχνο). Late word ( ευ, σπλαγχνα) once in Hippocrates, in LXX, here and 1Pe 3:8 in N.T.1 Imitators of God
( μιμητα του θεου). This old word from μιμεομα Paul boldly uses. If we are to be like God, we must imitate him.2 An offering and a sacrifice to God
( προσφοραν κα θυσιαν τω θεω). Accusative in apposition with εαυτον (himself). Christ's death was an offering to God "in our behalf" ( υπερ ημων) not an offering to the devil (Anselm), a ransom ( λυτρον) as Christ himself said (Mat 20:28), Christ's own view of his atoning death.For an odour of a sweet smell ( εις οσμην ευωδιας). Same words in Phi 4:18 from Lev 4:31 (of the expiatory offering). Paul often presents Christ's death as a propitiation (Rom 3:25) as in 1Jn 2:2.3 Or covetousness
( η πλεονεξια). In bad company surely. Debasing like sensuality.As becometh saints ( καθως πρεπε αγιοις). It is "unbecoming" for a saint to be sensual or covetous.4 Filthiness
( αισχροτης). Old word from αισχρος (base), here alone in N.T.Foolish talking ( μωρολογια). Late word from μωρολογος ( μωροσ, λογος), only here in N.T.Jesting ( ευτραπελια). Old word from ευτραπελος ( ευ, τρεπω, to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are απαξ λεγομενα in the N.T.Which are not befitting ( α ουκ ανηκεν). Same idiom (imperfect with word of propriety about the present) in Col 3:18. Late MSS. read τα ουκ ανηκοντα like τα μη καθηκοντα in Rom 1:28.5 Ye know of a surety
( ιστε γινωσκοντες). The correct text has ιστε, not εστε. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why γινωσκοντες added? Probably, "ye know recognizing by your own experience."No ( πασ--ου). Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar, p. 732).Covetous man ( πλεονεκτησ, πλεον εχω). Old word, in N.T. only here and 1Co 5:10; 1Co 6:10.Which is ( ο εστιν). So Aleph B. A D K L have ος (who), but ο is right. See Col 3:14 for this use of ο (which thing is). On ειδωλολατρης (idolater) see 1Co 5:10.In the Kingdom of Christ and God ( εν τη βασιλεια του Χριστου κα θεου). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with Χριστου κα θεου. But Sharp's rule cannot be insisted on here because θεος is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.6 With empty words
( κενοις λογοις). Instrumental case. Probably Paul has in mind the same Gnostic praters as in Col 2:4. See Eph 2:2.7 Partakers with them
( συνμετοχο αυτων). Late double compound, only here in N.T., joint ( συν) shares with ( μετοχο) them ( αυτων). These Gnostics.8 But now light
( νυν δε φως). Jesus called his disciples the light of the world (Mat 5:14).9 The fruit of light
( ο καρπος του φωτος). Two metaphors (fruit, light) combined. See Gal 5:22 for "the fruit of the Spirit." The late MSS. have "spirit" here in place of "light."Goodness ( αγαθοσυνη). Late and rare word from αγαθος. See 2Th 1:11; Gal 5:22.10 Proving
( δοκιμαζοντες). Testing and so proving.11 Have no fellowship with
( μη συνκοινωνειτε). No partnership with, present imperative with μη. Followed by associative instrumental case εργοις (works).Unfruitful ( ακαρποις). Same metaphor of verse Eph 5:9 applied to darkness ( σκοτος).Reprove ( ελεγχετε). Convict by turning the light on the darkness.12 In secret
( κρυφη). Old adverb, only here in N.T. Sin loves the dark.Even to speak of ( κα λεγειν). And yet one must sometimes speak out, turn on the light, even if to do so is disgraceful ( αισχρον, like 1Co 11:6).13 Are made manifest by the light
( υπο του φωτος φανερουτα). Turn on the light. Often the preacher is the only man brave enough to turn the light on the private sins of men and women or even those of a community.14 Wherefore he saith
( διο λεγε). Apparently a free adaptation of Isa 26:19; Isa 60:1. The form αναστα for αναστηθ (second person singular imperative second aorist active of ανιστημ) occurs in Act 12:7.Shall shine ( επιφαυσε). Future active of επιφαυσκω, a form occurring in Job (Job 25:5; Job 31:26), a variation of επιφωσκω. The last line suggests the possibility that we have here the fragment of an early Christian hymn like 1Ti 3:16.15 Carefully
( ακριβως). Aleph B 17 put ακριβως before πως (how) instead of πως ακριβως (how exactly ye walk) as the Textus Receptus has it. On ακριβως (from ακριβης) see Mat 2:8; Luk 1:3.Unwise ( ασοφο). Old adjective, only here in N.T.16 Redeeming the time
( εξαγοραζομενο τον καιρον). As in Col 4:5 which see.17 Be ye not foolish
( μη γινεσθε αφρονες). "Stop becoming foolish."18 Be not drunken with wine
( μη μεθυσκεσθε οινω). Present passive imperative of μεθυσκω, old verb to intoxicate. Forbidden as a habit and to stop it also if guilty. Instrumental case οινω.Riot ( ασωτια). Old word from ασωτος (adverb ασωτως in Luk 15:13), in N.T. only here, Tit 1:6; 1Pe 4:4.But be filled with the Spirit ( αλλα πληρουσθε εν πνευματ). In contrast to a state of intoxication with wine.19 To the Lord
( τω Κυριω). The Lord Jesus. In Col 3:16 we have τω θεω (to God) with all these varieties of praise, another proof of the deity of Christ. See Col 3:16 for discussion.20 In the name of our Lord Jesus Christ
( εν ονοματ του Κυριου ημων Ιησου Χριστου). Jesus had told the disciples to use his name in prayer (Joh 16:23).To God, even the Father ( τω θεω κα πατρ). Rather, "the God and Father."21 Subjecting yourselves to one another
( υποτασσομενο αλληλοις). Present middle participle of υποτασσω, old military figure to line up under (Col 3:18). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard υποτασσομενο as an independent participle like an imperative.22 Be in subjection
. Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have υποτασσεσθε like Col 3:18, while Aleph A P have υποτασσεσθÂωσαν (let them be subject to). But the case of ανδρασιν (dative) shows that the verb is understood from verse Eph 5:21 if not written originally. Ιδιοις (own) is genuine here, though not in Col 3:18.As unto the Lord ( ως τω Κυριω). So here instead of ως ανηκεν εν Κυριω of Col 3:18.23 For the husband is the head of the wife
( οτ ανηρ εστιν κεφαλη της γυναικος). "For a husband is head of the (his) wife." No article with ανηρ or κεφαλη.As Christ also is the head of the church ( ως κα ο Χριστος κεφαλη της εκκλησιας). No article with κεφαλη, "as also Christ is head of the church." This is the comparison, but with a tremendous difference which Paul hastens to add either in an appositional clause or as a separate sentence.Himself the saviour of the body ( αυτος σωτηρ του σωματος). He means the church as the body of which Christ is head and Saviour.24 But
( αλλα). Perhaps, "nevertheless," in spite of the difference just noted. Once again the verb υποτασσω has to be supplied in the principal clause before τοις ανδρασιν either as indicative ( υποτασσοντα) or as imperative ( υποτασσεσθωσαν).25 Even as Christ also loved the church
( καθως κα ο Χριστος ηγαπησεν την εκκλησιαν). This is the wonderful new point not in Col 3:19 that lifts this discussion of the husband's love for his wife to the highest plane.26 That he might sanctify it
( ινα αυτην αγιαση). Purpose clause with ινα and the first aorist active subjunctive of αγιαζω. Jesus stated this as his longing and his prayer (Joh 17:17-19). This was the purpose of Christ's death (verse Eph 5:25).Having cleansed it ( καθαρισας). First aorist active participle of καθαριζω, to cleanse, either simultaneous action or antecedent.By the washing of water ( τω λουτρω του υδατος). If λουτρον only means bath or bathing-place ( = λουτρον), then λουτρω is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of λουτρον is in Tit 3:5. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See 1Co 6:11 for the bringing together of απελουσασθε and ηγιασθητε. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Rom 6:4-6. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" ( εν ρηματ). In Joh 17:17 Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with καθαρισας (having cleansed). Some take it to mean the baptismal formula.27 That he might present
( ινα παραστηση). Final clause with ινα and first aorist active subjunctive of παριστημ (see Col 1:22 for parallel) as in 2Co 11:2 of presenting the bride to the bridegroom. Note both αυτος (himself) and εαυτω (to himself).Glorious ( ενδοξον). Used of splendid clothing in Luk 7:25.Spot ( σπιλος). Late word, in N.T. only here and 2Pe 2:13, but σπιλοω, to defile in Jas 3:6; Jdg 1:23.Wrinkle ( ρυτιδα). Old word from ρυω, to contract, only here in N.T.But that it should be holy and without blemish ( αλλ' ινα η αγια κα αμωμος). Christ's goal for the church, his bride and his body, both negative purity and positive.28 Even so ought
( ουτως οφειλουσιν). As Christ loves the church (his body). And yet some people actually say that Paul in Eph 5:1 gives a degrading view of marriage. How can one say that after reading Eph 5:22-33 where the noblest picture of marriage ever drawn is given?29 Nourisheth
( εκτρεφε). Old compound with perfective sense of εκ (to nourish up to maturity and on). In N.T. only here and Eph 6:4.Cherisheth ( θαλπε). Late and rare word, once in a marriage contract in a papyrus. In N.T. only here and 1Th 2:7. Primarily it means to warm (Latin foveo), then to foster with tender care as here.Even as Christ also ( καθως κα ο Χριστος). Relative (correlative) adverb pointing back to ουτως at the beginning of the sentence (verse Eph 5:28) and repeating the statement in verse Eph 5:25.30 Of his flesh and of his bones
( εκ της σαρκος αυτου κα εκ των οστεων αυτου). These words are in the Textus Receptus (Authorized Version) supported by D G L P cursives Syriac, etc., though wanting in Aleph A B 17 Bohairic. Certainly not genuine.31 For this cause
( αντ τουτου). "Answering to this" = ενεκεν τουτου of Gen 2:24, in the sense of αντ seen in ανθ' ων (Luk 12:3). This whole verse is a practical quotation and application of the language to Paul's argument here. In Mat 19:5 Jesus quotes Gen 2:24. It seems absurd to make Paul mean Christ here by ανθρωπος (man) as some commentators do.32 This mystery is great
( το μυστηριον τουτο μεγα εστιν). For the word "mystery" see Eph 1:9. Clearly Paul means to say that the comparison of marriage to the union of Christ and the church is the mystery. He makes that plain by the next words.But I speak ( εγω δε λεγω). "Now I mean." Cf. 1Co 7:29; 1Co 15:50.In regard of Christ and of the church ( εις Χριστον κα [εισ] την εκκλησιαν). "With reference to Christ and the church." That is all that εις here means.33 Nevertheless
( πλην). "Howbeit," not to dwell unduly (Abbott) on the matter of Christ and the church.Do ye also severally love ( κα υμεις ο καθ' ενα εκαστος αγαπατω). An unusual idiom. The verb αγαπατω (present active imperative) agrees with εκαστος and so is third singular instead of αγαπατε (second plural) like υμεις. The use of ο καθ' ενα after υμεις = " ye one by one " and then εκαστος takes up (individualizes) the "one" in partitive apposition and in the third person.Let the wife see that she fear ( η γυνη ινα φοβητα). There is no verb in the Greek for "let see" ( βλεπετω). For this use of ινα with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see Mar 5:23; Mat 20:32; 1Co 7:29; 2Co 8:7; Eph 4:29; Eph 5:33 (Robertson, Grammar, p. 994). "Fear" ( φοβητα, present middle subjunctive) here is "reverence."1 Right
( δικαιον). In Col 3:20 it is ευαρεστον (well-pleasing).2 Which
( ητις). "Which very" = "for such is."The first commandment with promise ( εντολη πρωτη εν επαγγελια). Εν here means "accompanied by" (Alford). But why "with a promise"? The second has a general promise, but the fifth alone (Exo 20:12) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of εν επαγγελια here to πρωτη points to the other view.3 That it may be well with thee
( ινα ευ σο γενητα). From Exo 20:12, "that it may happen to thee well."And thou mayest live long on the earth ( κα εση μακροχρονιος επ της γης). Here εση (second person singular future middle) takes the place of γενη in the LXX (second person singular second aorist middle subjunctive). Μακροχρονιος is a late and rare compound adjective, here only in N.T. (from LXX, Exo 20:12).4 Provoke not to anger
( μη παροργιζετε). Rare compound, both N.T. examples (here and Rom 10:19) are quotations from the LXX. The active, as here, has a causative sense. Parallel in sense with μη ερεθιζετε in Col 3:21. Paul here touches the common sin of fathers.In the chastening and admonition of the Lord ( εν παιδεια κα νουθεσια του κυριου). Εν is the sphere in which it all takes place. There are only three examples in the N.T. of παιδεια, old Greek for training a παις (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, Vocabulary). It is possible, as Thayer gives it, that this is the meaning here in Eph 6:4. In 2Ti 3:16 adults are included also in the use. In Heb 12:5; Heb 12:7; Heb 12:11 the narrower sense of "chastening" appears which some argue for here. At any rate νουθεσια (from νουσ, τιθημ), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1Co 10:11; Tit 3:10.5 With fear and trembling
( μετα φοβου κα τρομου). This addition to Col 3:22.6 But as servants of Christ
( αλλ' ως δουλο Χριστου). Better "slaves of Christ" as Paul rejoiced to call himself (Phi 1:1).Doing the will of God ( ποιουντες το θελημα του θεου). Even while slaves of men.7 With good will
( μετ' ευνοιας). Not in Col. Old word from ευνοος, only here in N.T. as ευνοεω is in N.T. only in Mat 5:25.8 Whatsoever good thing each one doeth
( εκαστος εαν τ ποιηση αγαθον). Literally, "each one if he do anything good." Condition of third class, undetermined, but with prospect. Note use here of αγαθον rather than αδικον (one doing wrong) in Col 3:25. So it is a reward ( κομισετα) for good, not a penalty for wrong, though both are true, "whether he be bond or free" ( ειτε δουλος ειτε ελευθερος).9 And forbear threatening
( ανιεντες την απειλην). Present active participle of ανιημ, old verb, to loosen up, to relax. "Letting up on threatening." Απειλη is old word for threat, in N.T. only here and Act 4:29; Act 9:1.Both their Master and yours ( κα αυτων κα υμων ο κυριος). He says to "the lords" ( ο κυριο) of the slaves. Paul is not afraid of capital nor of labour.With him ( παρ' αυτω). "By the side of him (God)."10 Finally
( του λοιπου). Genitive case, "in respect of the rest," like Gal 6:17. D G K L P have the accusative το λοιπον (as for the rest) like 2Th 3:1; Phi 3:1; Phi 4:8.Be strong in the Lord ( ενδυναμουσθε εν κυριω). A late word in LXX and N.T. (Act 9:22; Rom 4:20; Phi 4:13), present passive imperative of ενδυναμοω, from εν and δυναμις, to empower. See Eph 1:10 for "in the strength of his might." Not a hendiadys.11 Put on
( ενδυσασθε). Like Eph 3:12. See also Eph 4:24.The whole armour ( την πανοπλιαν). Old word from πανοπλος (wholly armed, from παν, οπλον). In N.T. only Luk 11:22; Eph 6:11; Eph 6:13. Complete armour in this period included "shield, sword, lance, helmet, greaves, and breastplate" (Thayer). Our "panoply." Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier's armour, being chained to one for some three years.That ye may be able to stand ( προς το δυνασθα υμας στηνα). Purpose clause with προς το and the infinitive ( δυνασθα) with the accusative of general reference ( υμας) and the second aorist active infinitive στηνα (from ιστημ) dependent on δυνασθα. Against ( προς). Facing. Another instance of προς meaning "against" (Col 2:23).The wiles of the devil ( τας μεθοδιας του διαβολου). See already Eph 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian's armour.12 Our wrestling is not
( ουκ εστιν ημιν η παλη). "To us the wrestling is not." Παλη is an old word from παλλω, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down ( κατεχω). Note προς again (five times) in sense of "against," face to face conflict to the finish.The world-rulers of this darkness ( τους κοσμοκρατορας του σκοτους τουτου). This phrase occurs here alone. In Joh 14:30 Satan is called "the ruler of this world" ( ο αρχων του κοσμου τουτου). In 2Co 4:4 he is termed "the god of this age" ( ο θεος του αιωνος τουτου). The word κοσμοκρατωρ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth.The spiritual hosts of wickedness ( τα πνευματικα της πονηριας). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." Πονηρια (from πονηρος) is depravity (Mat 22:18; 1Co 5:8).In the heavenly places ( εν τοις επουρανιοις). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).13 Take up
( αναλαβετε). Second aorist active imperative of αναλαμβανω, old word and used ( αναλαβων) of "picking up" Mark in 2Ti 4:11.That ye may be able to withstand ( ινα δυνηθητε αντιστηνα). Final clause with ινα and first aorist passive subjunctive of δυναμα with αντιστηνα (second aorist active infinitive of ανθιστημ, to stand face to face, against).And having done all to stand ( κα απαντα κατεργασα μενο στηνα). After the fight (wrestle) is over to stand ( στηνα) as victor in the contest. Effective aorist here.14 Stand therefore
( στητε ουν). Second aorist active imperative of ιστημ (intransitive like the others). Ingressive aorist here, "Take your stand therefore" (in view of the arguments made).Having girded your loins with truth ( περιζωσαμενο την οσφυν υμων εν αληθεια). First aorist middle participle (antecedent action) of περιζωννυω, old verb, to gird around, direct middle (gird yourselves) in Luk 12:37; but indirect here with accusative of the thing, "having girded your own loins." So ενδυσαμενο (having put on) is indirect middle participle.The breast-plate of righteousness ( τον θωρακα της δικαιοσυνης). Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1Th 5:8.15 Having shod
( υποδησαμενο). "Having bound under" (sandals). First aorist middle participle of υποδεω, old word, to bind under (Mar 6:9; Act 12:8, only other N.T. example).With the preparation ( εν ετοιμασια). Late word from ετοιμαζω, to make ready, only here in N.T. Readiness of mind that comes from the gospel whose message is peace.16 Taking up
( αναλαβοντες). See verse Eph 6:13.The shield of faith ( τον θυρεον της πιστεως). Late word in this sense a large stone against the door in Homer, from θυρα, door, large and oblong (Latin scutum), ασπις being smaller and circular, only here in N.T.To quench ( σβεσα). First aorist active infinitive of σβεννυμ, old word, to extinguish (Mat 12:20).All the fiery darts ( παντα τα βελη τα πεπυρωμενα). Βελος is an old word for missile, dart (from βαλλω, to throw), only here in N.T. Πεπυρωμενα is perfect passive participle of πυροω, old verb, to set on fire, from πυρ (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.17 The helmet of salvation
( την περικεφαλαιαν του σωτηριου). Late word ( περι, κεφαλη, head, around the head), in Polybius, LXX, 1Th 5:8; Eph 6:17 alone in N.T.Which is the word of God ( ο εστιν το ρημα του θεου). Explanatory relative ( ο) referring to the sword ( μαχαιραν). The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See Heb 4:12 where the word of God is called "sharper than any two-edged sword."18 At all seasons
( εν παντ καιρω). "On every occasion." Prayer is needed in this fight. The panoply of God is necessary, but so is prayer."Satan trembles when he sees The weakest saint upon his knees."19 That utterance may be given unto me
( ινα μο δοθη λογος). Final clause with ινα and first aorist passive subjunctive of διδωμ, to give. See a like request in Col 4:3. Paul wishes their prayer for courage for himself.20 For which I am an ambassador in chains
( υπερ ου πρεσβευω εν αλυσε). "For which mystery" of the gospel (verse Eph 6:19). Πρεσβευω is an old word for ambassador (from πρεσβυς, an old man) in N.T. only here and 2Co 5:20. Paul is now an old man ( πρεσβυτης, Phm 1:9) and feels the dignity of his position as Christ's ambassador though "in a chain" ( εν αλυσε, old word αλυσις, from α privative and λυω, to loosen). Paul will wear a chain at the close of his life in Rome (2Ti 1:16).In it ( εν αυτω). In the mystery of the gospel. This is probably a second purpose ( ινα), the first for utterance ( ινα δοθη), this for boldness ( ινα παρρησιασωμα, first aorist middle subjunctive, old word to speak out boldly). See 1Th 2:2. See Col 4:4 for "as I ought."21 That ye also may know
( ινα ειδητε κα υμεις). Final clause with ινα and second perfect subjunctive active of οιδα. For Tychicus, see Col 4:7.22 That ye may know
( ινα γνωτε). Second aorist active subjunctive of γινωσκω. Just as in Col 4:8 he had not written ινα ειδητε in verse Eph 6:21.Our state ( τα περ ημων). "The things concerning us," practically the same as τα κατ' εμε of verse Eph 6:21. See both phrases in Col 4:7; Col 4:8.23 Love and faith
( αγαπη μετα πιστεως). Love of the brotherhood accompanied by faith in Christ and as an expression of it.24 In uncorruptness
( εν αφθαρσια). A never diminishing love. See 1Co 15:42 for αφθαρσια.