LIBRARY OF LEWIS BINGLEY WYNNE A. B, A.M. .COLUMBIAN COLLEGE. '71, '73 WASHENGTON, D. C. THE GIFT OF MRS. MARY A. WYNNE AND JOHN H. WYNNE CORNELL '98 1922 Cornell University Library arV1569 A commentary explanatory, doctrinal an 3 1924 031 186 400 olin.anx Cornell University Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31 924031 1 86400 COMMENTARY, EXPLANATORY, DOCTRINAL, AND PRACTICAL, , , ON THE EPISTLE TO THE EPHESIANS. R. E. PATTISON, D.D. LATE PRESIDENT OF WATERVILLE COLLEGE. Sanctify them tbrongh thy truth ; thy word is truth. JOHU 17:17. BOSTON: GOULD AND LINCOLN, 59 WASHINGTON STREET. NEW YORK! SHELDON AND COMPANY. CINCINNATI: GEORGE S. BLANCHARD. 1859. Entered according to Act of Congress, in tbe year 1859, by GOULD AND LINCOLN, In the Clerk'e Office of the District Court for the District of Massachusetts. BLEOTBOTTPED AND PBIKTED BY W. IT. DBAPEIt, AITDOVBE, UAS3> P]REF_A.OE. The motive for selecting tliis portion of the word of God for commen- tary has been, tliat in no equally limited portion are so plainly expressed or significantly interwoven, the three essential elements of religion — doc- trine, experience, and practical duties. The work is not designed for the learned. JTor is this the great need of the church at this day. That there is, in fact, an excess of this kind of instruction, we have no idea. But there is relatively. The great want of the church, at this period of her his- tory and efforts, is the nourishment of the " inner man" — the illumination of the heart, by a clear and rich acquaintance, not with verbal or historical criticism, but with the scope and moral force of the word of God. How- ever imperfectly the means of this are furnished in these notes, — and of their imperfections no reader can be more sensible than the writer himself, — an honest and somewhat laborious effort has been made to instruct the plain Christian, who hungers for the " bread of life,'" and to inspire him with a stronger desire for it. The eye of the writer has been kept steadily on one class of readers — intelligent, experienced Christians. " Strong meat belongeth to them that are of full age, ef en those who by reason of use have their senses exercised to discern both good and evil : " including Bible-class teachers and adult Christians, who, earnest inquirers IV PREFACE. after truth, associate for the study of the Lively Oracles. Though the pulpit is a divinely appointed agency in the conversion of the world, and, as I verily believe, a learned ministry is unspeakably important, and to furnish it, much more should be done than is doing; yet, it is not the exclusive one. It is by the church, including the ministiy, that " the man- ifold wisdom of God is to be made known." If the world is ever saved, it will be by this city set on a hill — by believers generally " holding forth the word of life " — "shining as lights in the world." These notes were commenced several years since, while giving instruc- tion in Theology, to furnish myself with suitable proof-texts in elucidat- ing the scheme of mercy. Within the last year they have been rewritten vnth special reference to the class of Christians alluded to above; — with what degree of skill will be judged of by the reader. My prayer is that to read understandingly he may have an " Unction from the Holy One; " and that he may read with a sincere love of the inspired teachings, whatever judgments he may pass on my efforts to elucidate them. That the Apostle Paul was the author of the Epistle has never been denied: that it was written while in prison at Rome, is shown in the Epistle. It was probably a circular, a copy of which was sent the church at Ephesus. DIVISION OF THE EPISTLE INTO LESSONS. LESSON I. SALUTATIOK. CH. I. 1,2, 11 LESSON II. A GENERAL VIEW OF THE SCHEME OF MEKCY. CH I. 3—14, . 17 LESSON III. EXECUTION OF THE SCHEME OF MEKCY. CH. I. 3—14, . . 29 LESSON IV. THE APOSTLE GIVES THANKS THAT THIS SCHEME OF MERCY HAD BEEN RENDERED EFFECTUAL IN THEIR FAITH) AND PRAYS FOE THEIR SPIRITUAL ILLUMINATION. CH. i. 15—23, ... 38 1* VI CONTENTS.. LESSON V. THE MORAL CONDITION OF THOSE ADDRESSED, AND OF ALL MEN, BY NATURE. CH. 11. 1—3 ^^ LESSON VI. THE MORAL CHANGE EFFECTED, THROUGH" THE QUICKENING INFLU- ENCE OF THE GOSPEL, THROUGH FAITH. CH. II. 4—10, . . 62 LESSON VII. JEWS AND GENTILES ARE CHANGED IN THEIR RELATIONS TO EACH OTHER — THROUGH THE GOSPEL MADE ONE — AND BOTH ARE REC- ONCILED TO GOD. OH. II. 11—22, 69 LESSON VIII. THIS MYSTERY, INCLUDING BOTH THE GENERAL SCHEME OF MERCY AND ITS EXTENSION TO THE GENTILES, MADE KNOWN TO THE APOSTLE BY REVELATION. CH. III. 1—6, 88 LESSON IX. PAUL CALLED BY GRACE TO BE A MINISTER OP THIS DISPENSATION OF MERCY TO THE GENTILES. CH. III. 7—13, . . . 100 CONTENTS. VII LESSON X. SECOND PBATER AND DOXOLOGT. CH. III. 14—21, ... 108 LESSON XI. EXHOKTAHON TO UNITY. CH. IV. 1—6, 118 LESSON XII. THIS UNITY IS CONSISTENT WITH A DIVERSITY OF GIFTS, — ALL KE- SULTING IN THE SAME END, — " A PERFEOT MAN." CH. IV. 7—16, 130 LESSON XIII. EXHORTATION NOT TO WALK AS OTHER GENTILES DO — WHOSE MORAL CHARACTER IS DESCRIBED. CH. IV. 17—24, .... 147 LESSON XIV. SPECIFIED SINS TO BE AVOIDED — AS LYING, ANGER, THEFT, ETC. CH. IV. 25—32, 157 LESSON XV. OTHER SINS SPECIFIED, WITH THE ADMONITION THAT SUCH EX- CLUDE THE OFFENDER FROM THE KINGDOM OF HEAVEN. CH. V. 3-7 171 VIII CONTENTS. LESSON XVI. EXHORTATION TO WALK AS CHILDKEN OP LIGHT, SO AS TO EEPBOVE THE WICKED. CH. V. 8—20, 181 LESSON XVII. DUTIES OP WIVES AND HUSBANDS. CH. V. 21—83, ... 195 LESSON XVIII. DUTIES OP CHILDBBN AND PAKENTS. CH. VI. 1—4, . . . 207 LESSON XIX. DUTIES OP SERVANTS AND MASTERS. CH. VI. 5—9, ... 211 LESSON XX. THE CHRISTIAN'S ARMOR. CH. VI. 10—18, 217 LESSON XXI. A REQUEST FOR PRAYER, AND BENEDICTION. CH. VI. 18—22, . 226 EPISTLE TO THE EPHESIANS. GENERAL ANALYSIS. The Epistle is nearly equally divided between doc- trines and practical duties. The first three chapters are mainly occupied with a profound exposition of the scheme of mercy through Jesus Christ ; followed in the remaining three chapters with a persuasive to sin- cere and earnest piety, as the proper fruit of God's rich grace, and to the duties it involves. While it is perhaps the most complete exhibition of the method of divine love in the salvation of sinners, given in so few words, inspired or uninspired, it is also replete with much that is experimental and devotional. Though much of the doctrinal portion of the Epistle treats of the " Common Salvation," being addressed to the Gentile believ- 10 GENERAL ANALYSIS. ers, it contains much that is peculiar to them and to their condition, who had been brought by tlie Gospel into union and favor with God; and into fellowship with all His children as fellow heirs. The Epistle begins with the usual apostolic saluta- tion, and closes with a benediction on all them who love our Lord Jesus Christ in sincerity. O O M: M: E N T^R Y. CHAPTER I. SALUTATION. Verses 1, 2. Paul, an Apostle of Jesus Christ, by the wiU of God, to the saints which are at Ephesus, and 2 to the faithful in Christ Jesus : Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. A3S-ALYSIS. Paul, an Apostle hy divine authority — The character of those ad- dressed — The matter of the salutation. I. An apostle is one sent forth by the authority of a supeiior — one commissioned to discharge some trust. It is the common idea of a messenger. In this sense, several of the disciples of Christ are called apostles ; as Barnabas,* Andronicus, and Junia.^ These two are said to be "of note among the apostles" — not probably in comparison with the twelve, but with Barnabas, Timothy, Titus, and Epaphroditus.' These were messengers of the churches, 1 Acts xiv. 4—14. 2 Horn. xvi. 7. 3 2 Cor. viii. 23; Phil. ii. 25. 12 COMMENTARY. Chap. I. 1, 2. sent out in company -with some of the twelve apostles, or alone. Christ is called an apostle,^ sent forth from heaven, to be the light of the world, to make expiation of sin, and bring in everlasting righteousness. My doctrine is not mine, but His that sent ms? I must work'the works of Him that sent me.' Though in His preexistent and divine nature Christ was in all respects equal with the Father, yet He volunta- rily humbled Himself to become a messenger. Not only was Christ's human nature under law, but His divine nature voluntarily assumed this position — a subordinated relation to the Father.^ He humbled Himself. The con- nection of the Eternal Spirit with the rational soul of Jesus, was not that of mere divine influence, as in sancti- fication, ov in inspiration, or in enabling the soul of the Son of man to endure under its awful weight of responsi- bilities and trials. It was a personal, mysterious union, such that the divine was humbled (not changed) to the human. This and the doctrine of the Trinity, Turretin considers the two great mysteries of religion; and this union of the divine and human natures of Christ, Paul calls the mystery of godliness.* It was not the human alone in Christ that was subject to authority ; but the God- man, Christ, the Son of God, became an apostle. In a sense somewhat like, yet peculiarly modified, was Paul an apostle. He was one of the last of the thir- teen apostles, so designated in the New Testament, and specifically distinguished from any other of the apostles, or prophets, or evangelists. The object of the apostolic ofRce was to constitute leaders in carrying forward what Christ had commenced: 1, specially to be witnesses of 1 Heb. iii. 1. 3 John ix. 4. 5 1 Tim. iii. 16. 2Johnvii. 16. 4 Phil. ii. 6— 8. Chap. 1.1,2. -EPHESIANS. 13 his resurrection.i That Paul might be fully qualified to be a witness of Christ's resurrection, the Saviour, after his death, appeared to him on his way to Damascus.^ Paul asserts that he had seen Jesus after His resurrection, as a ground of competency to be a witness of the fact of this keystone of miracles. 2. This class of leading apostles were permanently inspired — habitually so. They were, there- fore, not only infallible when inspired, but always infalli- ble, because always inspired. Hence they were fitted to establish the truth in the earth in Christ's stead, and as His ambassadors. Others, specially the New Testament prophets, were occasionally inspired. 3. These apostles were endowed with the power of working miracles, the facts of which are abundantly recorded in the historical portions of the New Testament.' Paul vindicates his apostolical rank by referring to his miracles, wrought among his brethren. Not only by his self-denying piety, but. by "signs, and wonders, and mighty deeds."* 4. This class of apostles had power to communicate the gifts of the Holy Ghost to whom they would.^ Paul was an apostle of this select class, and was equally qualified with the other twelve, first chosen. He had seen Jesus ; he was inspired, and so made an infallible teacher of the gospel. He was enabled to perform miracles, and to impart to others the gifts of the Holy Ghost. He was an apostle of Christ Jesus ; that is, sent forth by Christ as His messenger, to preach His gospel to both Jews and Gentiles, specially to the latter. His appointment was divine — b^the will of God. He did not intrude himself into this ofiice, but was called to be 1 Acts i. 22; ii. 32j iii. 15; 1 Cor. xv. 15. 4 2 Cor. xii. 12; Acts xix. 11. 2 Acts ix. 3, etc. 3 Acts v. 12. 5 Acts viii. 15, 17 ; xix. 6. 2 14 COMMBNTAET. Chap. I. 1, 2. an apostle, separated unto the gospel of God,^ not by the authority of the other apostles, or by any man,^ but by the authority of God. In this appointment, God acted as a sovereign, self-moved. His ordination was internal and external, and both of God. First, God working in him mightily,'' and secondly by the appearance of Christ to hihi on the way to Damascus. On account of the peculiar man- ner in which Paul was externally inducted into his apostle- ship, and the frequent efforts made by his enemies to weaken his authori^, he found it necessary repeatedly to assert the high authority of his commission. As the infallibility of his teaching depended on his apostolical appointment, he never suffered it to be lightly thought of. II. The epistle is addressed. To the saints which are at JEJphesus. Believers are called saints, not because they are perfect in holiness, but because they have hegun a life of holiness; — pardoned and regenerated, cleansed by the blo«d of Christ and by the Holy Spirit. They desire per- fect holiness.^ They shaU ultimately attain to it.^ Holi- ness and glory will be inseparable in eternity." No moral defilement or falsehood can enter heaven, while the path of the just is as a shining light, which shineth more and more unto the perfect day.^ To this end, that they should be holy, etc.. Christians were chosen in Christ before the foundation of the world.* To this end Christ died, to re- deem them, not only from the curse of the law, but also from the power of sin. He gave Himself for us, that H(j might redeem us from aU iniquity, and purify unto Himself a peculiar people.' 1o execute this eternal purpose of God, and that Christ may see the fruits of His sufferings, 1 Eom. i. 1. 4 Matt. v. 6; FhiL iii. 7—14. 7 Prov. it. 18. 2 Gal. i. 1 ; ii. 2, 0—9. 5 Phil. i. 6 j Col. iii. i. 8 Ep. i. 4. 3 Col. i. 29. 6 Rev. xxi. 26, 27. « Titus ii. 11—14. Chap. 1.1,2. BPHESIANS. 15 all things are made to work together for good to them that love God. Everything concerning the believer tends to the day of his redemption. Christians are called saints, not because already perfect, but because in the divine purpose, and in the fulness of Christ's gi-ace, they are foreseen with- out spot."^ Paul uses the terms "spiritual" and "perfect" interchangeably.^ This shows not only what believers are destined to become, but what they have begun to be, and distinguishes them from the unrenewed. And to the faithful in Christ Jesus. — Even to the faith- ful. True saints are faithful as the followers and servants of Christ. In Christ Jesus, means either simply Christians, or those who are in Christ by faith, as the branch is in the vine ;*and so are faithful, through the efficacy of His grace. III. Grace he to you, and peace from God our Father, and from tJie JLord Jesus Christ. It is probable that there never have been a people on earth who, on meeting and at parting, did not employ some expression of good wishes. That sin has rendered the race criminally selfish, needs no proof. But that there is in human nature some natural, instinctive benevolence, which sin has not wholly de- stroyed, is seen in this universal practice of expressing good wishes. It is, doubtless, often a mere form; some- times basely hypocritical — showing, nevertheless, that a desire for the happiness of others, when it does not conflict with otir own, is constitutional. It is not piety, nor is it even virtuous or meritorious ; but it is amiable and lovely, when sincere. Sin has wholly destroyed the love of God in the heart. Until renewed by grace, the natural heart has not one emotion of true piety towards God, and de- pravity sadly enfeebles our instinctive benevolence. Yet it has not wholly destroyed it. Its existence in the constitu- 1 1 Cor. ji. 6, 14. 2 1 Cor. ii. 6, 15. 16 COMMBNTAEY. Chap. 1. 1, 2. tion is indispensable to the existence of society, wlien grace is ■wanting. The general expression is one of mere good-will. " Peace be unto thee," or " upon thee," or " with thee : " " Prosper- ous be thou:" "Joy to thee." These are the usual modes of salutation among the heathen. The Jews, and such other nations as have shared with them in a divine revela- tion, including the Mohammedans, have made it a mere for- mal invocation — "God bless thee!" "The mercy of God be upon thee ! " Christian salutations are frequently, spe- cially in writing, distinguished by a recognition of Christ as the medium, and often as the source of the blessings invoked — "The grace of our Lord Jesus Christ be with you all ; " or, as in this passage, " Grace be to you, and peace, from God our Father, and the Lord Jesus Christ." Pious men not only wish their fellow-men well, but understand that every good and every perfect gift comes from the Fa- ther of lights, and not only through the mediation of His Son, but directly from Him as the Source. God in Christ is the giver, and the gift is everything needful for this life and that which is to come. Hqi^iness, as well as happiness, is the prayer of the Christian for his fellow-men. That Christ is the divine Source of these blessings, as well as God the Father, is eviftent, not only from the fact that, as in this salutation, His name is associated with that of the Father, but several times, in the salutations and benedic- tions found in the Epistles, His name alone is used — " The grace of our Lord Jesus Christ," etc. This is explicable only on the supposition of His equality and oneness with the Father — a doctrine which everywhere pervades the New Testament. Grace means all unmerited favors ; peace, the blessed state of the soul in the enjoyment of these favors. Chap. 1. 3. EPHBSIANS. 17 GRATITUDE FOR THE PROVISIONS OF MERCY. Yerse 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Blessed. — To bless signifies both to reverence, and to make or wish happy. Both ideas are included in this word. God is worthy of praise and adoration. He is a Being of absolute goodness — glorious in holiness and unbounded in love — and therefore should be adored. This grateful praise is emphatically due from beings for whom He has made such rich provisions of salvation. God is already, and in Himself, infinitely happy. This we cannot augment. Our piety and gratitude, therefore, consist in the pleasure we experience in knowing that He is thus happy. The object of praise is the -God and Father of our Lord Jesus Christ. Christ calls God His God. "My God! my God ! why hast thou forsaken me ? " ^ This language was employed during His agony on the cross. After His resur- rection, in conversation with Mary at the sepulchre, He calls God both His God and His Father, as well as Mary's. "I ascend unto my Father and your Father, and to my God and your God."^ As a human being, Christ is as much a creature of God as any man. To Him, in His lower nature, God stands, and will eternally stand, in the relation of Creator, Protector, and Benefactor. To Him God will be an eternal object of worship. God was also His lawgiver. As human, Christ was made of a woman — made under the law ; ^ as divine. He voluntarily placed himself under law. Divinity was voluntarily humbled. God made requirements 1 Matt, xxvii. 46; Mark XT. 34. 2 John xx. 17. 3 Gal. iv. 4. 2* 18 COMMENTARY. Chap. 1. 3. of Him. Mysterious as the doctrine is, He obeyed. "Lo, I come. I delight to do thy will, O my God ; yea, thy law is within my heart" [a spirit of obedience].' It was by keeping the moral law, and by being obedient unto death, even the death of the cross (which was God's will), that He made expiation of sin. By the obedience of one shall many be jnade righteous.^ The entire, complex will of Christ, human and divine, was obedient. God was Mis God. The apostles also speak of God both as God and Father of Christ.^ In 1 Peter 1 : 3, the same designations are given. Blessed be the God and Father of our Lord Jesus Christ, which, according to His abundant mercy, hath be- gotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. In what sense God is the Father of Christ, there has been much theological controversy. As to the relation of Fa- ther and Son, three views have been entertained : 1. That Christ, having only one nature, and that human, holds to God the relation of Son, the same as all the chil- dren of God, only higher in His endowments and piety. 2. Another class, believing in His divinity as well as hu- manity, view Him to be a Son in this complex natvu-e, afid only in that. He is a Son from the time, and in conse- quence of. His incarnation. 3. A third class consider the relation of Father and Son to have been eternal. As Christ was always with God, He was so as a Son, not created, nor derived, nor dependent, but equal and self-existent, eter- nally. Christ is called the Son of God and the Son of Man. This diversity is founded on His complex nature, divine and human. As Son of Man, He was the offspring 1 Ps. xl. 7, 8. See, also, Hebi'ews x. 6, 9. 2 Eom T. 19. 3 Eom. xv. 6; 2 Cor. i. 3; xi. 31. Chap. 1. 3. EPHBSIANS. 19 of Mary, the son of David, of the seed of Abraham. He had a Jewish ancestry. Of the fathers Christ came. The evidences are abundant and obvious. But why is He called the Son of God ? Why is God called His Father? As Christ and all believers are in a peculiar (mysterious) sense one, and all are the children of God, God is His Father as He is theirs. He is their elder brother. But Christ was a son in a higher sense. He was not the natural offspring of human parents. Mary was His actual mother ; but He had no human father. His human nature was an immediate creation by God — a creation in distinction from generation. His relation to God is, there- fore, peculiar, resembling that of no other individual of our race. Though not wholly resembling it, yet as truly a cre- ation as that of Adam. But, perhaps, the fact that Christ was born of a virgin, and had no human father, was rather a proof that God was His Father, than the reason of it ; or both the proof and the reason why. Having no finite father, and as His conception and birth of a virgin were in fulfilment of an explicit prophecy, it was a confirmation of the fact that He was the Messiah, the Son of God. As- testimony, it resembles His resurrection, which declared Him to be the Son of God, with power, or emphatically. This He claimed to be ; and God would not have raised an impostor. His resurrection was the first-fruits of His exalta- tion to the right hand of God. But was God eternally His Father? or was Christ an eternal Son ? The eternity of Christ's existence — that is, that He never began to exist, but was always one with God — we shall assume as believed by the reader. When GoS began the work of creation, the Word was already with God. He was not a creature, but the Creator — the begin- ning of the creation ; that is, the source, or author of it. 20 COMMENTARY. Chap. I- 3. As He was not dependent on God for His being, it cannot be on this account God is called His Father. All we know is that He was God, and was with God, in some way iden- tical, in another distinct, or He could not be said to be with God ; and as there is but one God, He could not be said to be God unless He and the Father were one. This He claimed. I and my Father are one.^ I and the Father are the same being, the one living and true God. The question still recurs : Though eternal in His divine nature, as distinct from the Father, was He an eternal Son? The apostle, in Rom. 1 : 3, 4, in which He distinguishes the human from the divine nature of Christ, refers His Sonship to His divinity most clearly. His resurrection proved Him to be the Son of God according to the spirit of holiness, in His divine nature, in distinction from His human, which was made of the seed of David according to the flesh. It is as a divine being that He is here declared to be the Son of God. It is difficult to read the seventeenth chapter of John, and not feel that the relation of Father and Son subsisted in some mysterious manner prior to Christ's incarnation. This is specially felt in the fifth verse: "And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was," — that is, from eternity. The conception seems to be, that, in His pre- vious existence. He had shared, as a son, with His Father, divine glory, which, since His incarnation, had been veiled. To this He prays to be restored, that His human as well as divine nature might be honored with the glory belong- ing to His preexistent nature as the divine Son — the Son of God. If it be asked, in what did this relation consist — in what 1 John X. 80. Chap. I. 3. B P H B S I A N S . 21 sense was God His Father ? we are obliged to confess we do not know. This, God has not revealed. He has re- vealed, we think, that He was an eternal Son, as He was the eternal God. We not only believe the distinction between the Father and the Son was an eternal one, but such an one as to constitute the reason why He, of the three per- sons of the Godhead, should be sent as a messenger of mercy to guilty men. One reason, though not the original one, nor the highest, why Christ, in his complex, human and divine nature, is called the Son of God, may be His humiliation and piety on earth. God loved Him as an only begotten Son. He was a well-beloved Son, and heir of all things. Even in His human nature. He was made heir of divine glory. Who hath Messed us. — In the first part of this verse, to. bless means grateful veneration exercised by men toward God. Here it means the favor of God to man. This dis- tinction pervades the New Testament. With all spiritual blessings. — These blessings are called spiritual, because they are benefits to the soul ; its redemption from sin, in distinction from temporal favors ; grace, rather than mate- rial comforts. They are also called spiritual, because the fruits of the Spirit. In heavenly places. — If the translator is correct in inserting ^Zaces after heavenly^ which is not in the Greek, then the idea is that the place of communion with God on earth is the house of God, and the gate of heaven.' It is heavenly, because God is present, and is worshipped as in heaven. But another idea, analogous to the tenor of Scripture, is that the blessings are heavenly in their origin and nature. In Christ. — Through the medi- ation of Christ, spiritual blessings were pui-posed in Christ, and bestowed on his account, and by his hand. This will receive a fuller consideration in the subsequent verses. 1 Gen. xxviii. 17. 22 COMMENTAKY. Chap. 1. 4— 14. SCHEME OF MERCY. What these spiritnal blessings in Christ are, the Apostle unfolds in the following paragraph. It is one of the most remarliable portions of the inspired word. He pours forth, from a deeply penetrated and earnest heart, thoughts and feelings full of mystery, and redolent with devotion. The whole scheme of mercy lies spread out before his own mind, which ho exhibits to the minds of his brethren as a glorious whole, without analy- sis or rhetorical embellishment. We are able, however, to give to it such an arrangement as shall, we hope, make it. clear, without ilhpairing its truth. Verses 4 — 14. According as he hatli chosen us in Him, before the foundation of the world, that we sliould be lioly and without blame before Him in love : 5 having predestinated tis unto the adoption of chil- dren by Jesus Christ to Himself, according to the 6 good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in 7 the Beloved : iu whom we have redemption through His blood, the forgiveness of sins, according to the 8 riches of His grace : wherein He hath abounded to- 9 ward us in all wisdom and prudence ; having made known unto us the mystery of His will, according to His good pleasure, wliich He hath purposed in Him- 10 self : that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth ; 11 even in Him : in whom also we have obtained an in- heritance, being predestinated according to the pur- pose of Him who worketh all things after the coun- 12 sel of His own will : that we should be to the praise 13 of His glory, who first trusted in Christ. In whom Chap. 1. 4-14. EPHESIANS. 23 ye also trusted, after that ye heard the 'word of truth, the gospel of your salvation : in whom also, after that ye helieved, ye were sealed with that Holy 14 Spirit of promise, which is the earnest of our inher- itance until the redemption of the purchased posses- sion, unto the praise of His glory. AITALTSIS. God is the author of these provisions of mercy. — JTie plan of mercy was antecedent to the event — from eternity. — To what believers are chosen. — The reasons which moved God to such acts of grace. I. God is the author of these provisions of mercy. — The doctrine that it is to God we owe our grateful praise for the provisions of salvation, according to the good pleasure of His will (1 — 5 ; also, 9 — 11), pervades this passage, and the whole New Testament. As I hve, saith the Lord God (the absolute Jehovah, without distinction of persons), I have no pleasure in the death of the wicked.^ God is love.^ Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God.^ God so loved the world that He gave His only begotten Son, etc.* The Gospel had its origin in the divine will. It was after the counsel of Sis own will. The scheme is accord- ing to Mis good pleasure., which Se hath purposed in Mimself (5, 9, 11). n. The plan of man! s redemption was antecedent to the events — from eternity. 1. Several of the terms indicate its antecedency. Having predestinated them (verse 5). To predestinate, is to hmit in, to bound, or to define before- hand; to settle in advance that the event shall occur, and 1 Ezek. xxxiii. 11. 2 1 John it. 8. 8 1 John iii. 1. * John iii. 16. 24 COMMENTARY. Chaf. 1. 4— 14. how it shall occur. When spoken of as an act of God, it means that some future event is made certain by the divine decree. In the ninth verse, in the Greek, as well as in the translation, another term is employed, having substantially the same meaning. Which He hath purposed in Himself. The plan was conceived, and resolved on, or laid down, in His own mind, prior to its execution. It is a mental deter- mination of a future event. In the eleventh verse both terms are employed — beingf predestinated according to the purpose of Him who worketh all things after the counsel of His own will. 2. Our knowledge of the attributes of God requires us to believe that this plan was not laid in the process of du- ration ; at some limited period antecedent to the event of our actual faith in Christ. There never could have been a point of duration when God had not chosen those to be saved. If given to His Son as the reward of His yet fu- ture sufferings, they must have been eternally given. This interprets the indefinite expression in the fourth verse, according as Me hath chosen us in Him, before the founda- tion of the world. III. To what are believers chosen? What are these spiritual blessings of which those chosen are to be made partakers ? In general terms they are salvation, eternal life. But the apostle in this paragraph specifies particular aspects of salvation. 1. That we should be holy and with- out blame before Him in love; verse 4. 2. Redemption ; which is explained to be the forgiveness of sins by the blood of Christ ; verse 7. 3. That we should be accepted in the beloved; verse 6. That is, God looks upon Christ, who is lovely, and for His sake treats us, though vile and unlovely, as if lovely. This includes all the blessings of Nos. 1 and 2. We are virtually clothed with His love- Cn.ip. 1. 4—14. EPIIESIANS. , 25 liness, not having our own righteousness, which is of the law, but that which is through the &ith of Christ — the righteousness which is of God by faith.^ 4. That we should be heirs — having predestinated us unto the adop- tion of children ; vez'se 5.^ 5. The last object specified in this paragraph, and one which was deeply interesting to the Gentile portion of the Ephesian church, was that He might gather together in one, all things in Christ (all which being in Christ are thus His), both which are in heaven and which are on earth ; verse 10. All believers, whether they have finished their course and now sleep in Jesus, or are yet to finish it, are to be gathered into one fold. Such are some of those spiritual blessings the contem- plation of which so enraptured the apostle's mind. They are not a sjDecification of all the blessings flowing to lost sinners through Christ, but they are elementary truths, and some of them comprehend the whole scheme of mercy. No wonder that the apostle should call them the riches of His grace, verse 7 ; or that he should say that the Spirit searcheth the deep things of God.* IV. What moved God to such acts of grace ? Why did God purpose in Christ, and in the fulness of time execute His purpose, to bless us with such spiritual blessings ? There was no necessity in the case. It was a free, volun- tary act. He was coerced by no foreign power. Nor was He morally urged by a sense of justice. God purposed in Himself, according to the good pleasure of His will ; verses 5, 9. He was self-moved. This general jsrinciple is taught in the eleventh verse : Who worketh all things af- ,ter the counsel of His own will. David recognizes this j^rin- 1 Phil. iii. 9. 2 Eom. viii. 17; Gal.iii.29| iv.7; Eph. jii. 6; Titus iii, 7. 3 1 Cor. il. 10. 3 26 COMMENTARY. Chap. 1. 4— 14. ciple of the divine government in His providences. Aceor- ding to thine own heart hast thou done all these things.^ In the solitude of His past eternity He purposed in minself. In the silent depths of His own infinite thoughts and feel- ings, He foresaw our fallen race, and out of them chose a seed to serve Him, those whom Jle would make holy in love. It was an election of grace? But this pui-pose was not an arbitrary plan, without rea- son. In it was infinite wisdom, and to it God was moved by motives. The depths of this wisdom, and the goodness of these motives, entitle Him to eternal adoration and gratitude. To determine without a reason or a feeling, is not the act of a moral agent, created or uncreated. Two of these motives are specified in the passage before us. 1. One was Sis own glory. It was to the praise of the glory of His grace ; verse 5. That we should be to the praise of His glory; verse 12. It was His design to make such a display of His perfections, specially of His grace in raising from the degradation and condemnation of sin all._ who believe, as would call forth the adoring wonder of all. If I be lifted up, says the Saviour,^ I will draw all unto me ; that is, will attract universal admu-ation. To make sinful creatures holy, is a glorious display of power. To make such eternally happy, is an equally glorious exhibition of grace. It makes His grace glorious. 2. The other motive specified is Sis benevolence. This is explicitly taught in this paragraph. Our redemption is according to the riches of Sis grace, which he hath made to abound toward us ; verses 7, 8. This tei-m grace (favor to the undeserving) is frequently employed in the New Testament. The idea is, that God was moved by love^ both in planning and executing the scheme of redemp- 1 2 Sam. vii. 21. 2 Eom. xi. 5. 3 John xii. 32. Chap. 1. 4—14. EPHESIANS. 27 tion. God gave His Son because He loved the world ; not with the love of complacency, or approbation, but of be- nevolence, or pity. 3. A love of holiness was a motive. Hence He chose us to be holy and without blame before Him in love ; verse 4. Assuming that there jnust be some supreme motive, to which aU others are secondary and subordinate, the inquiry is often proposed, what is God's ultimate end in the re- demption of men ? President Edwards advances the doc- trine that the "last end," or final motive, to which all oth- ers are subordinate, is the divine glory. The argument, though lucid, is not satisfactory to all minds. God is infinite in His perfections, both natural and moral. All created beings, taken together, are finite. Compared with Him, therefore, they are as the light dust of the balance, of which He that weigheth taketh no notice. Therefore, the inference is, that to regard Himself — His own glory — is right and reasonable. To this view, certainly, no moral objection can be ofiered. It is not low, unworthy, selfish. That it is a motive, none can reasonably doubt. But is it one to which all others are subordinate, or only tributary ? Some have supposed benevolence or pity was the ulti- mate motive to which all others were subordinate. That He was actuated by a supreme desire for the happiness of His sentient creatures. That God so loved the world that He provided these spiritual blessings. Another class deem God's love of holiness the final motive. That to secure this He makes the holy happy, as a reward and inducement. To us it does not seem indispensable that any one of these motives should be ultimate, to which the others are only means to an end. Why may not all coexist in the mind of Jehovah — one as ultimate as another ; not neccs- 28 COMMENTARY. Chap. 1. 4—11. sarily all equally important, but alike final ? As a perfect being, God cannot be indifferent to His own glory, or fail to appreciate its relative claim, infinitely outweighing that of all creatures. God is also love, rich in mercy. Again, He is not only Himself holy, but delights .to see holiness in His creatures. He is pleased with they.- moral piety for its own sake, as intrinsically lovely. Now, all the^e principles of action may coexist, each alike ultimate, and though united, yet not one dependent on any other; and they may together, as a complex motive,' have moved the mind of the adorable Jehovah to send His Son to redeem the world. The human mind (which is an image of the divine) is constantly acted upon by complex motives of unequal strength, but when combined, consti- tuting a union of powers in the same direction. The vessel is moved by the combined forces of wind and steain, acting in harmony, though in no way dependent on each other. Any one of these motives is perhaps sufficient singly to have moved God to give these spiritual blessings. It is a significant fact, not to be overlooked, that no inti- mation is made that a motive was found in the foreseen goodness of the future believers. They were to be made holy, but were not chosen because disposed of themselves to be holy. Here the apostle does not deny that God foresaw the future piety of the elect as a ground of choice, but he is silent, attributing all to God's saving grace. Other portions of Scripture do expressly deny this as a reason : Who hath saved us, and called us with a holy cal- ling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began.^ 1 2 Tim. i. 9. Chap. I. 4—14. B P II B S I A N S . 29 EXECUTION OE THIS SCHEME OE EEDBMPTION. ANALY SIS. It is executed hy Christ. — God's grace in Christ is dispensed wisely. — But the certainty that this scheme shall not he a failure does not arise fro7n the efficacy of the means,but from the energy of God. — ^he Spirit also seals the believer unto himself as a possession. Thus far we have considered the condition of the divine mind, antecedent to any acts of mercy. The apostle gives as full and as clear a view of the acts of God in redemp- tion, as of His pii'edestinations. It remains to consider what God has dane to save us. Having chosen a seed to serve Him, what methods has He employed to effect this moral ijpsult ? Having predestinated some unto the adop- tion of children, how does He secure to them the inher- itance, and them to Himself as a purchased possession ? I. _S is hy Christ. Perhaps no one portion of the New Testament gives a clearer view of this truth than 2 Cor. 5 : 17, 21, the spirit of which is expressed in the passage, God was in Christ, reconciling the world unto Hiinself. The whole transaction, its conception, purpose, and execu- tion, was in Christ : God in Christ, making His rich grace to abound unto sinners. But any one who has not had his attention specially drawn to the fact, Mnll be surprised to see how often, and in what a variety of ways, Christ is brought forward by the apostle in the scripture under present consideration. "We are blessed with all spiritual blessings in Christ; verse 3. He hath chosen us in Him (in Christ) ; .verse 4. He has predestinated us unto the adoption of children by Jesus Christ ; verse 5. He hath made us accepted in the beloved (Christ) ; verse 6. In v^hom (Christ) we have re- 3* 30 COMMENTARY. Chap. 1. 4—14. demption through His blood, the forgiveness of sins ; verse 7. He purposed in the dispensation of the fulness of time, to gather together in one, all (that are) in Christ; verse 10. In whom (Christ) we have obtained an inheritance ; verse 11. Who first (that is the Jews) trusted in Christ; verse 12. In whom (Christ) ye (Gentile Ephesians) also trusted after that ye heard the word of truth — in whom (Christ) also after that ye believed, ye were, sealed, etc.; verse 13. If all this is without special intention on the part of the apostle, it shows how deeply imbued his mind was with the doctrine of Christ's mediation. If intended, either on his part or that of the dictating Spirit, it exhibits to us the importance of this truth, — there is but one mediator between God and man. His character and oflEice call forth . questions deeper and more vital than mere metaj^ysics. ■ The Spirit did, without doubt, intend to set forth the Son of God, the propitiating lamb, as the great theme of the gospel ministry ; and Paul's spirit was deeply penetrated with the truth. In view of it he counted all things but loss ; — inspired by it, he determined, in his ministry, to know nothing save Jesus Christ, and Him crucified.' The whole Bible, Old and New Testament, is replete with the doctrine that God is in Christ, reconciling the world unto Himself. II. GocTs grace in Christ is dispensed wisely. God not only makes His rich grace in Christ to abound toward us, but the manner in which it is communicated and made effectual, is an exhibition of His infinite wisdom. It is with all wisdom and prudence (verse 8). This is seen, not only in the scheme of mercy, but in its execution. 1. The conditions of salvation are wise. These are, repentance, love, submission to the terms prescribed, a I 1 Cor. ii. 2. Chap. I. 4—14. B P II E S I A N S . 31 spirit of obedience, a renunciation of all personal merit, and an implicit reliance on the merits of Christ for accept- ance with Grod. All these are designated in the Scrip- tures by the term faith, which, in its generic sense, com- prehends them all. It is a filial spirit, with the concom- itant feeling of trust in Christ as an expiatory sacrifice. Although there is no merit in these afiections which can cancel past deficiencies, they are pious, and fit states" of mind on which God can look with complacency. In the exercise of faith, the guilt of past sin, and the depravity of the heart, are alike nailed to the cross. The cross not only takes away the penalty of sin to the believer, but it condemns sin in the flesh,^ that is, executes or destroys it. 2. The means employed by God, in securing the ful- filment of these conditions, are wisely chosen. They are the truths of His word — the gospel ministry — the organ- ization and ordinances of the church — and His provi- dences — all having for their object to bring men to Christ as a Saviour, and to j)romote the piety of each believer, that the man of God may be perfect.^ Volumes could be written on the fitness of these means of salvation. Re- vealed truth, especially the truth as it is in Jesus, is pure, full of energy, and adapted to man's mental and moral na- ture. The law of the Lord is perfect, converting the soul. The testimony of the Lord is sure, making wise the simple. The commandment of the Lord is pure, enlightening the eyes.^ The words that I speak unto you, they are spirit, and they are life.^ God's word shall not return unto Him void.^ The preaching of the gospel is a wise agency. It is the best method of public teaching, and persuasive in its influences ; when speaking from the heart, the heart is 1 Eom. viii. 3. 3 Psalm xix. 7, 8. « Isaiah Iv. 11—13. 2 2 Tim. iii. 17. * Jolin vi. 63; Hebrews iv. 12, 13. 32 COMMENTAEY. Chap. 1. 4—14. reached. The organic church, when animated by the Spirit of Christ, is not only a school for the pious disci- pline of believers, but is eminently fitted to extend the Redeemer's kingdom. The ordinances strengthen the love, the discipline forms the character and controls the life. What a combination of holy influences proceed from the Christian church. Glorious things are spoken of thee, city of God ! Of Zion it shall be said, this and that man was born in her. God says of her. All my springs ai-e in thee.^ God has put in the church a spirit of holy, benevo- lent enterprise, whose influences are to bless the world, like streams which, issuing from springs in the hillside, fertilize the plains below. God is wise in the choice of means, and prudent iu their application — skilful in the use of them, foreseeing and preventing all hindrances to their successful result. Many good enterprises fail for want of skill in their prosecution. The whole plan of redemption is a deep mystery, founded in the wisdom of God. The reasons why He has chosen those He has, and left others to perish in their guilt, though not found in the desert of the elect, are, we are confident, loise as well as holy ; and when He draws His chosen to Christ it is an act of wisdom, as well as of love and power. The providences of God wonderfully conspire with His word, and with the efibrts of His people, both to the con- version of sinners and to the sanctification of believers. Oh, the depth of the riches, both of the wisdom and knowledge of God ! how unsearchable are His judgments, and His ways past finding out. . . For of Him, and through Him, and to Him, are all things ; to whom be glory for- ever. Amen.^ ni. But the certainty that the scheme of mercy shall not 1 Psalm Ixxxvii. 2 Kora. xi. 33, 36. Chap. 1. 4—14. EPHESIANS. 33 be a failure, does not arise from the efficiency of the means, but from the energy of God. By His Spirit He converts and sanctifies those chosen. Christ has not only paid the price of our ransom, and made it consistent for God to grant us the means of salvation, but He has also merited for us the special grace of the Spirit's influences — the Holy Spirit of promise. This Jesus hath God raised up, . . . therefore, being at the right hand of God, exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear.^ This divine agent is promised in the Old Testament, Joel 2 :28 etc.; also in the New Testament, John 14: 15 — 18; 16 : 7 — 15. His office is not mere inspiration, or sjairitual illumination, but to renovate, and, as we shall soon see, to seal the believer, and to make effectual the gospel. The influences of the Spirit are not only procured by Christ, so that God can, as a righteous lawgiver, grant them, but tliis is according to His purpose of grace. It is a part of His doings, who worketh all things after the counsel of His will (verse 11). Having chosen some to be holy. He works in them to will and to do according to His good pleasure.^ There is a sense in which repentance is a gift.' So is faith.* ISTot only was Christ a gift, but His spirit is equally so.^ It is also a sovereign and determined gift. It is according to the counsel of His own loill. On this principle, Christ encouraged Himself. Though many rejected Him, yet. He says, all that the Father giveth me shall come unto me.° The effectual working of God's agency on and in the hu- man mind, to make the effect as certain as in brute matter, and not to impair or in any manner affect the agency,- and freedom, and accountability, of the finite agent Himself, is, 1 Acts ii. 82, 33. 3 Acts v. 31 ; xi. 18 : 2 Tim. ii. 25. « Matt. ix. 11. 2 Phil. ii. 13. 4 Eph. ii. 8. c John vi. 37. 34 COMMENTARY. Chap. I. 4—14. as yet, a mystery, — inexplicable and inconceivable, — &fact to be received by faith. How this is, is not the question. But is it revealed? No one, with a particle of true philos- ophy, can deny the possibility, for no one can pretend to know what free agency is. He has positive evidence that he and his race are free agents, and, as such, accountable ; but how God is an underlying and all-comprehending cause of man's derived, causative, energy, he does not understand. No one reftises to bud or graft his fruit-trees till he can understand how such an act can change the nature of the future fruit. He is satisfied of the fact, and acts accord- ingly. So a reasonable man, not to say one of a filial spirit, will do in religion. He will believe that He who raised up Christ's dead body, can- quicken and raise to spiritual life his own soul, dead in sms. Instead of caviling, he will adore the power, and gratefully seek the energy which can reno- vate his moral nature and make him holy. God not only dwells in the believer's heart, as in a temple, to be wor- shipped, but, by His gi-acious energy. He fills the temple with light and adoring love. Salvation is both a gift and an acquisition. All pious aflFections and holy purposes ai-e the fruit of the Spiiit,^ while the believer works out his own salvation with fear and trembling.^ The divine and human agency are beautifiilly combined in 2 Thess. 1 : 11. Where- fore, also, we pray always for you, that our God would count you worthy of this calling, seadifulfUl all the good pleasure of His goodness, and the work of faith with power. These two agencies, human and divine, ai-e found everywhere in the Bible ; sometimes separatelj% at others combined, but never explained. They are always given in a way which implies their reception without doubt or question. IV. The Spirit seals. The agency of God is not confined 1 Gal. V. 22, 23. 2 Phil. ii. 12. Chap. 1. 4— 14. EPHESIANS. 35 to the mere ■work of exciting holy dispositions in the heart, either in the event of regeneration, or in our pro- gressive sanctification. The primary fruits of the Spirit, it is true, are holiness ; the new man is created in righteous- ness and true holiness. But often, and in addition to these primary effects, the Spirit seals the believing soul for heaven. This is a distinct work of the Spirit, — not sancti- fication, but a concomitant of it, — or sanctification is the seal, the existence of which is an earnest, or pledge, of final redemption. This doctrine we find in verses 13, li: In whom, also, after that ye believed ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased pos- session. The use of the seal is for several purposes. We shall consider only its import in this and kindred passages. It sometimes means to shut up, so as to conceal or hide. It is so used in the Apocalypse. But such is not its mean- ing here. It means a voucher, or pledge, attached to a document, that all within is true, and that all promised shall be fulfilled. Its value to the receiver is as the veracity and ability of Him who has affixed the seal. It entitles again the receiver to the possession of some- thing valuable, either of present or future delivery. The author gives it as surety that a full right has been con- veyed. It is a promise to the receiver of a defence from an invasion of this right, and according to his authority a prohibition to all others. The seal is attached to con- veyances of property, to wills, and to acts and commis- sions of civil authority. It frequently, though not always, bears upon its face a device, an indelible stamp, significant of its character and pledge; or the image of the author, if he be one in authority. 36 COMMENTARY. Chap. 1. 4— 14. The grounds of assurance in this passage are of two kinds. 1. The first inferential. The present efiects of the Spirit are an earnest — a kind of first fruits — of the future and final salvation. Gesenius, speaking of the term earnest both in Hebrew and Greek, says " it is a mercan- tile term which the Greeks and Romans appear to have adopted from the Phenicians." Webster gives, as one of its meanings, " First fruits, that which is in advance and gives promise of something to come. Early fruit may be an earnest of fruit to follow. The Christian's peace of mind in this life is an earnest of future peace and happi- ness. The earnest of the Spirit is given to the saints as the assurance of their future enjoyment of God's favor and presence." He adds : " In a wider sense, a pledge or assurance of more to come hereafter." The believer gathers from his present piety, of which he is conscious, not only the assurance that he shall persevere in a life of godliness, but that it shall be more and more. His present attainments in holiness and bliss are only the first sheaves of a richer harvest. 2. But this earnest is not confined to a mere act of the judgment, inferring the future attainment because of pres- ent piety, which God has promised, if begun shall be per- fected. But there is attending these gracious exercises Su fill assurance of hope} The foundation of this, though in some respects inexplicable, is laid in that filial spirit, that spirit of adoption which the apostle describes in Rom. 8 : 14-17. "For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear ; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, 1 Heb. vi. 11. CuAP. 1. 4—14. EPHESIANS. 37 that we are the children of God ; and if children, then heirs." This hope, arising from the tokens of God's love communicated to the soul by the Spirit, is brought to view in Rom. 5:6. "And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us;" as the infant, gazing into the smiling, benignant face of its mother, reads the love of her soul, and blissfully con- fides in her affection and care. From such love it feels nothing but good can come. The Spirit not only affixes the seal on the soul, but interprets it to the consciousness of the believer, which He sanctifies. He is a witnessing Spirit. This seal shall remain unbroken until the redemption of the purchased possession, — till heaven, holiness, and perfect bliss shall be possessed. This is the glorious liberty of the children of God.^ God created Adam in His own image, but permitted the image to be effaced. But when restored in Christ, a pledge is given, both to Christ and to the believer, that it shall not again be broken.^ This is a sublime exhibition both of the plan of redemp- tion and its execution. It is a system of gospel divinity, in which are seen the love, the wisdom and the power of the triune God : Father, Son and Holy Ghost. The Father, our Father and the Father of our Lord Jesus Christ, in love chooses us — chooses us in Christ, and redeems us by His blood ; and we are sanctified and sealed by the Holy Spirit. Nothing can make more manifest than this portion of the epistle, the unity and yet the personal distinction of the Godhead; a doctrine I Eom. viii. 21; Eph. iv. 30. 2 Jolin x. 26—30. 38 COMMENTARY. CHAr. 1. 15, 16. ■whicli underlies and -wonderfully modifies the whole gos- pel revelation. Praise God, from whom all blessings flow; Praise Him, all creatures liere below; Praise Him above, ye liearenly host; Praise Father, Sou and Holy Ghost. THE apostle's 6BATITUDE FOR GOd'S EFFICACIOUS GRACE IN THEIR FAITH AND LOVE. Verses 15, 16. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all 16 saints, cease not to give thanks for you. Wherefore. — The apostle gives thanks because the pur- poses of God's grace had been realized in the members of the Church at Ephesus. Not only were they chosen, but had actually become Christians ; the praise of which is due not to themselves, but to Him who worketh all things after the counsel of His own will. J also, as well as yourselves and as all Christians who knoV and rejoice in your spiritual blessings, and in this efficacious grace. After I heard, as he was doubtless frequently hearing while long absent and distant from them, of your faith in the Lord Jesus; — their trust in Him as the Redeemer, and their acceptance of Him as their Lord and Saviour. Jesus is called Lord, without reasonable doubt, because He is the Supreme Jehovah of the Old Testament ; Lord Jesus, or God manifest in the flesh, the head over all to the Church. Ajid love to all the saints : Not only implying general good-will, which Christians exercise towards all men — true benevolence which grace puri- CiiAP. 1. 15, 16. EPHESIANS. 39 fies and strengthens — but holy love, love because of the purity and loveliness of the saints themselves. If the Ephesian Christians loved Christ they must love those who are in His image, and exhibit His spirit, which is the character of saints. Faith in Christ and brotherly love are characteristics of the true Christian. Strictly understood, they are not the whole spiritual frame of the renewed soul. They include and represent, how- ever, all true godliness. Faith and love imply and re- ciprocally promote each other. ^ He who believes in Christ has set to his seal that God is true, which is piety ; while he who loves the saints has a heart which necessarily yearns over a sinful, wretched world. Peter recognizes this relation — add to hrotlierly Jcindness, charity, that is, universal benevolence.^ All the Christian graces group around any one grace in lively exercise. J cease not to give thanks. His gratitude was habitual. The blessings of which these Christians at Ephesus had been made partakers were unspeakably important ; which deeply and constantly affected the mind of the apostle. True piety Implies a susceptibility of mind — one easily impressed with any religious consideration. The apostle was grateful not only for personal blessings, but for those bestowed on his brethren. GRATITUDE IS ACCOMPANIED WITH PRAYER. Verse 16. Making mention of you in my prayers. He prays for the continuance and increase of these gra- cious influences. Doubtless his prayer was as habitual as 1 Gal. V. 6; ITim. i. 14. 2 2 Peter i. 7. 40 COMMBNTAET. Chap. 1. 17-23. his gratitude. The occasions for prayer both for ourselves and others are constantly occurring, and urgent. Grace gives to the soul an instinctive tendency to prayer. The thoughts are replete with reasons for it ; and the heart is susceptible to every reason. Habitual prayer is no hin- drance to the diligence of one who is fervent in spirit. There are minds to which prayer is a burthen. But to the soul thoroughly imbued with religious sentiments it is like food to the hungry, or cold water to the thirsty. This prayer of Paul gives us a view not only of his confi- dence in prayer, and of his comprehensive appreciation of the blessings of the gospel, but of a heart of gennine benevolence and sympathy, such as grace only awakens. He was anxious that his brethren should go on unto per- fection.' Their spiritual progress was an object of intense desire, as seen in Phil. 1 : 8-11. God is my record how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that love may abound more and more in knowledge and all judgment, that ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ ; being filled with the fruits of righteousness, which are by Jesus Christ unto the gloiy and praise of God. This desire was not in behalf of the Church at Philippi alone ; but of that at Ephesus, and of all Christians. THE OBJECT OP HIS PRATER SPIRITUAL ILLUMINATION. Verses 17—23. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of iPhU. iii. 14; Heb. yi. 1. CuAr. I. 17— 23. EPHESIANS. 41 18 Him : the eyes of your understanding being enliglit- ened ; that ye may know what is the hope of His calling, and what the riches of the glory of His in- 19 heritance in the saints ; and what is the exceeding greatness of His power to us-ward who believe, ac- 20 cording to the working of His mighty power ; which He wrought in Christ, when He raised Him from tlic dead, and set Him at His own right hand in the 21 heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this world, but also in that which 22 is to come ; and hath piit all things imder His feet, and gave Him to be the head over all things to the 23 church, which is His body, tlfe fulness of Him that filleth all in all. ANALYSIS. Tlie apostle pratjf! : — lliat Iheij may know and appreciate God — His perfections. — That tliey may have a lively apprehension of that future hlessedness to which they were called, and for which they hoped; that is, future glory and eternal life, in which they are to he God's inheritance. — And finally of the exceeding power exerted in their renovation and exaltation ; resemhling that exerted in the resurrection and exaltation of Christ. I. Verse 17. T?ie God of our Lord Jesus Christ (see notes on verse third), the Father of glory. — The Hebrew, by which the Greek of the New Testament is frequently modified, would allow us to render this the glorious Father. It may also be rendered, as the order of the words indicates, the Father of glory; that is, the Source of glory. Both 4* 42 COMMENT AET. Chap. I. 17— 23. are true; aad the expression may intentionally convey both ideas. The infinite excellence of God is glorious. He is glorious in holiness, God is light, and in Him is no darkness.^ This is the glory of holiness. Thife city had no need of the sun, etc., to shine in it; for the glory of God did lighten it.^ This glory is displayed in creation, in God's moral government, and, emphatically, in His grace. It was this last thought, doubtless, which called forth here the expression. There is nothing, again, glorious in the universe, of which He is not the author, and which is not a reflection of Him. All other glory is secondary — origi- nated by Him. God is, in this sense, the Father of glory. The meaning is thus full and comprehensive. Christ is said to sit on a throne of glory? A designation of divinity. In the expression, may give unto you the spirit of wisdom, the object prayed for is an improved power of knowing Godj or of so apprehending His perfections as to appreciate them, as what follows shows. The spirit of wisdom means a mind disposed to know God — to have not only an intel- lectual perception, but a proper feeling, or an appreciating power. To have a sense of our weakness, is something more than to know that we are weak. To have a sense of our sinfulness, is something more than \to knoio we liave done wrong. It includes a sense of God's goodness, which penetrates deeper than mere intelligence. Thus, to have a spiirit of loisdom, gives a replete idea. A work of genius in the fine arts, ta be observed justly, so as to be appre- ciated, needs, in the observer, the spirit of its author. Wisdom frequently means practical knowledge, in distinc- tion from mere perception, or ' science. Here reference is had to that insight, or deep knowledge of divine things which the Holy Spirit alone can give, and which is fre- llJolini. 6. 2Eev. xxi. 23. 3 Matt. xix. 23; xxt. 31. Chap. 1. 17—23. EPHESIANS. 43 quently called spiritual illumination. By those thus en- lightened, God and the Gospel are spiritually discerned} Such have an unction from the Holy One, and know all things.'' The apostle adds, and revelation ; that is, in the same manner, the spirit of revelation. This term, ordina- rily, has reference to divine communications, of religious knowledge, given, by inspiration or otherwise, by the Holy Spiilt. It here, however, has reference to the power to understand, or so to receive as to appreciate the communi- cations already made;- and, ordinarily, those made through others. As teachers, this was specially needed; and hence God often gave not only sudden revelations to the New Testament prophets, but also He gave them an insight into revelations already received from others, by which they were enabled to interpret infallibly and profoundly. Tliis general illumination was shared, in some degree, by all be- lievers as sanctified. For a distinction between these two kinds of revelation, inspiration and illumination, see 1 Cor. 2; specially tenth and thirteenth verses compared with the fourteenth verse. God hath revealed them unto us hy His Spirit. — They are words which the Holy Ghost teach- eth. But the natural man receiveth not the things of the Spu-it of God, for they are foolishness unto him ; neither can he know them; for they are spiritually discerned. This is spiritual illumination — the revelation which Paul prays may be given not only to religious teachers, but to all Christians. This is being taught of God.^ In the knowledge of Him; that is, of God. It cannot be that Paul prays that these Christians should know merely that God is a Spirit ; that He is the Creator of all things ; or that He is a sinless Being ; or that, in love. He had given 1 1 Cor. ii. 14. S Isaiah liv. 13; John vi. 45; 1 John ii. 27. 2 1 John ii. 20, 27. 44 COMMENTARY. Chap. 17—23. His Son to die. All this knowledge is implied in their having assumed the name of Christians. The knowledge here prayed for must be intenser; knowledge imorought by the Spirit, and which fertilizes the affections. II. Verse 18. The eyes of your understanding {heart) being enlightened. — The apostle prays that the Father of glory may give to those already believers a spirit of wisdom and revelation, by enlightening the eyes of their hearts. The word translated, in our version, "understanding,'' though frequently it has reference to the intellect exclu- sively, does occasionally include, also, the feelings. But the best authorities give, in the original text, the term, which should be translated heart, and not, as in our version, understanding. Though that translated understanding may refer to an exercise of the intellect only, and that which is translated heart, to the feelings only, stUl each term often includes both ideas. This usage, indicating a comjjlex mental state of knowledge and feeling, is the most common ; and is intended by the apostle in this in- •Stance, whichever term may have been employed. That the perception, or discerning power of the soul, is the prominent thought, is obvious. It is the eye of the heart, and it is to be supplied with light; but, through the affec- tions, sin has diseased the eye of the soul ; to see clearly, it must be anointed with eye-salve. This God does by His Spirit.' All sanctification is attended with illumination. All increase of holiness is, therefore, an increase of knowl- edge. This is a doctrine which unbelievers often deem fanaticism, but which is clearly taught in Scripture, and is the experience of Cliristians. Believers are translated out of darkness into light. Not only the eyes of those phys- ically "blind were opened by Christ, when on earth, but His 1 Eev. iii. 18; 1 John ii. 20, 27. Chap. 1. 17— 23. EPHBSIANS. ' 45 Spirit now opens the eye of the soul. Tliis is true at con- version. The light of the Christian, also, in his onward progress, shines more and more unto the perfect day. Not only the light of his own piety shines increasingly as he ripens in knowledge and Christian experience, but God shines more and more in upon his heart, in the face of Jesus Christ. The effect is, that he has clearer views of divine truth generally ; that is, of God; and specially of the objects of his hopes, the nature and riches of that glory which God regards even as his inheritance, and a clearer and more practical sense of the power of God in his own religious experience. These subjects open to his vision wider and richer, and with a living reality. The enlightening of the eyes of the heart, is only another expression for a spirit of wisdom and revelation. Its ob- ject is, in general, to know God, but specifically carried out, and more experimentally, in what follows: that ye may know what is the hope of His calling ; that is, that you may be able to apj)reciate that eternal life which is the object of»your hope, and to which God has called you. Believers, as these Ephesian Christians were, must have already considered the hopes of the gospel as the pearl of great price, or they would not have left all for it, counting them but loss. But as Christians advance in spiritual life, and are filled with the fulness of Christ, heaven will be, both here and hereafter, increasingly lovely and attractive. The Christian, specially during seasons of religious declen- sion, fails in a painful degree to appreciate the objects of his heavenly hopes. They are to his obscured vision like objects seen in a dusky horizon. Heaven, in this state of the affections, draws upward the soul with fuller force. The earth presents its treasures with a nearness and at- tractiveness which fixes the eyes of the soul to earth, like 46 COMMENTARY. Chap. I. 17— 23. Bunyan's "man with the muck-rake." But, let the eyes of the heart be enhghtened by grace, and vanity is stamped on every earthly interest, and heaven is alone worthy of aspiration. His treasure is there, and his heart is there. Of Mis caMing. — To which God invites, and effectually calls. God calls all by His invitations. He effectually calls only those whom He has chosen to be holy, etc.^ The calling of God cannot be said to be without repentance ; that is, without change of purpose, if mere invitation is meant ; for if one refuse when called in that sense, he is rejected, and often ceases to be called even before death.^ If cannot be said, not many noble, etc., are called, if it mean mere invitation, for great and small are called ; but the mighty frequently scorn the invitation, and are thus not effectually called; that is, God does not give them repent- ance nor faith. This is a calling which is without repentance on the part of God. Though not many, yet some mighty, and some noble, are so called as to obey ; they are made willing in the day of God's power. And what the riches of the glory of Sis inheritance in the saints. — To whom does this inheritance belong ? Are heaven and God the saints' inheritance, or the saints God's inheritance ? Both doctrines are true, and abundantly taught in the Scripture. But which is the idea here? 1. The saints have such an inheritance. The land of Canaan, which is a type of heaven, was an inheritance of Israel. This is too familiar to need references as proof The New Testament is replete with the idea of a future," heavenly inheritance. It is the great inspiring theme of the gospel. The saints are the adopted children of God, and if children, then heirs. According to His abundant mercy, hath He begotten us again unto a lively hope by the 1 Kom. xi. 29 J 1 Cor. i. 26. 2 Matt, sxiii. 37—39. Chap. I. 17—23. BPHESIANS. 47 resurrection of Jesus Christ fi-om the dead, to an inher- itance incorruptible and undefiled, and that fadeth not away, reserved in heaven.^ The other view, however, is equally analogous to the teachings of Scripture, and we think is easily shown to be its meaning in this place. It is analogous to other Scripture. Moses prayed that God would take the Israelites as His inheritance. If now I have found grace in Thy sight, O Lord, let my Lord, I pray Thee, go among us and pardon our iniquity and our sin, and take us for Thine inheritance.^ Thou shalt bring them in, and plant them in the mountain of Thine inher- itance, in the place, O Lord, which Thou hast made for Thee to dwell in.^ The Lord hath taken you and brought you forth out of the iron furnace, even out of Egypt, to he unto Him a people of inheritance.* The people are here God^s inheritance. In the next verse, the land is said to be given to this people for an inheritance. Both are a type of heaven. Heaven shall be given to the saints as an inheritance, and the saints are God's inheritance. Com- pare Dent. 9:26; 32:9, where it is said: The Lord's portion is his people ; Jacob is the lot of his inheritance. Also 1 Sam. 10 : 1 ; 1 Kings 8 : 51 ; Psalm 28 : 9 ; 33 : 12 ; 79 : 1 ; 94 : 14. These are but a few of the instances which show that to interpret the inheritance here spoken of, as God's, is analogous to large portions of the Bible. To the Son was promised the heathen, when converted, as an inheritance.'' The saints are God's treasure. They shall be mine, saith the Lord of hosts, in that day when I make up my jewels^ In the eighteenth verse, God is said to have an inheritance in the saints. Some have their treasure in perishable riches, in land and gold; God has 1 1 Peter i. 3, 4. 3 Exodus xv. 17. « Psalm ii. 8. 2 Exodu3xxxiv. 9. 4Deut. iv.20. " » MaJachi iii. 17. 48 COMMENTARY. Chap. 1. 17— 23. His in saints. They are also Sis inheritance, which makes it explicit. Sinners — ore, and dross, and miry clay — con- verted into jewels! which God condescends not only to regard as a possession, an inheritance, but a rich inheri- tance — a gloriously rich inheritance. No wonder that, to inspire their hopes, Paul should beseech God to quicken their spiritual perceptions, and give intensity to their appreciation of what they are to become in the estimation of God. "This glory is incomprehensible to the natural man ; the enlightened eyes of the heart alone can conceive it." It doth not yet appear what we shall be, but we know that when He shall appear we shall belike Him,^ and there- fore God will love ns. It might be added, in proof, that this inheritance is God's, and not ours ; that if it be the saints' inheritance, it adds no new idea to the preceding part of the passage — the hope of the saints. It would only give a new phase to the same object of the apostle's prayer. Our interpre- tation makes it a distinct object. III. Verse 19. The third specific object of the apostle's prayer is, that they may be able to appreciate the exceed- ing power exerted in their renovation and exaltation. And lohat is the exceeding greatness of Sis power to us- ward who believe. — Faith is here an efiect of divine power ; great, exceeding great. Here is again brought to view the mysterious doctrine of divine agency, in connec- tion with derived human agency. To believe' is an act of the creature, and yet it is the result of God's power. " I live," says the apostle ; " yet not I, but Christ liveth in me."^ In conversion, and in all subsequent holy exercises, the divine agency underlies ours — a cause of a cause, a foun- tain of a fountain. Though our exercises, as in faith 1 1 John iii. 2. 2 Gal. ii. 20. Chap. I. 17—23. EPHESIANS. " 49 and love, etc., ai'e effects from tlie causative energy of our minds, both these exercises and our causative en- ergy are the effects of the divine causative energy, which " worketh all things." Our piety is not composed of two streams, one human and the other divine, but all holy de- sires and acts are to be traced up to God, through our own free agency. The nature of these effects of divine power is unlike that exerted on brute matter. Our rational, moral agency, makes us accountable — the subjects of praise or blame. The saints are to receive rewards of grace, but it is to be a crown of righteousness. No one, except his eyes have been enlightened, can ap- preciate the power which purifies his affections and ener- gizes his will. He must understand the power of the depravity, to be overcome by grace ; the nature and pecu- liar spiritual character of those affections which flow from the heart whose susceptibility has been quickened by the Holy Spirit. This is experimental knowledge. In it the illiterate believer may surpass the most sagacious unbe- liever. The measure of the power exerted in renewing the sin- ner, is that exerted in raising to life the dead body of Christ, and in His subsequent exaltation. Verses 19, 20. According to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead. — According to, that is, equal in degree, though not like it in character. One was exclusively a physical effort, the other purely moral ; but alike requiring divine energy. Working, or, as it might have been trans- lated, the energy, which is to be distinguished from^owe)', which is here the mere idea of potentiality — which, devel- oped and in exercise, becomes energy, or is working. It is power put forth, as in the act of raising Him from the 5 50 . COMMENTARY. Chap. I. 17— 23. dead. Mighty 'power, is emphatic. The accumulation of terms in this paragraph is to give intensity to the idea. The thought is incomprehensible — infinite power and infi- nite exaltation ! Nothing short of that energy which raised Christ from the dead, and exalted Him, can make a sinner holy. They who think it the result of the mere agency of truth, according to the agency of the human will, not only overlook the teachings of the gospel generally,'^ but take a very partial view of the explicit teachings of this remarkable passage. The enlightened heart sees and feels a deeper and more experimental sense. Not a hidden sense, except to those who believe not.^ Verse 20. And set Him at Sis men right hand in the heavenly places. — To be seated at the right hand, teaches that God has exalted His Son, in His human as well as His divine nature, to share with Him in the administration of the government of the universe ; specially of the Church, the kingdom of Christ. In the heavenly places, may mean not only in heaven, to which Chiist has ascended, where He is honored as a king jointly with the Father, who de- lights to honor His beloved Son, but in heavenly things, in things pertaining to God, to religion, to salvation. Both are true, and both may be intended here. Verse 21. Far above oM principality, and power, and might, and dominion, and every name that is teamed, not only in this world, hut also hi that which is to come. — In this verse, Christ's superiority over all creatures, good or evil, of time or eternity, is declared. They are servants, he is a Son. This regards chiefly the dignity of His per- son. In the next verse is declared the dignity of His authority. Verse 22. And hath put all things under Sis feet, and 1 John i. 12, 13. 2 2 Cor. iy. 3, 4 ; John x. 26. Chap. I. 17— Q3. EPHBSIANS. 51 gave Him to he the head over all things to the Church. — All things are subject to Him. In His original and higher natufe, as the eternal Word, He has universal dominion as one with the Father. This He laid aside, at least veiled the glory of it, while on earth. To this He has returned, and with His assumed nature, to Him has been given all power in heaven and on eaith.^ Mead over all to tlie Church. Not only its ruler, but its Saviour and protector. To make perfect His care and His promotion of the Church, all things must be subject to Him. As mediatorial king. He not only reigns over His saints, but has all things and all events at His disposal. The doctrine is not here that of universal dominion as God, but rather of universal con- trol, so far as the interests and glory of the Church are concerned. What is true of the Church collectively, is, of course, true of every individual in it. That this glorious doctrine might be appreciated, is the prayer of the apostle. Verse 23. Which is Sis body, the fidness of Sim that filleth all in all. This passage ma,y be interpreted in two ways, which, though essentially alike, seen from diflferent points, give different conceptions. 1. The first is an image, as a picture on the canvas. It is the figure of a human body, of which Christ is the head, the Church the body, together making a complete human frame. The head, to be completed, must have a body. But the head is peculiar in this relation. While Christ is the head, and so is distinct from the body. He holds a higher relation to it. Se pervades the body. He animates it. In Christ, the head of the Church, is divinity .whose spiritual pres- ence and influence interpenetrates every member. Christ as a person is not dependent on the Church as His body ; 1 Matt, xxvjii. IS. 52 COMMENTARY. Chap. I. 17— 23. He is complete without it. But not so as a sovereign. In this conception of Him He would not be complete without the Church as the complement, as the fulness or fiUing out of the organization. Christ and His people are one. One body and one spirit constituting one mystical person. The head pervading the body is its life. 2. The other idea is that Christ is head over all to the Church, which, as His body, is filled with Him who fills the universe. All in all is intensive, giving force to the idea that Christ, being divine, spiritually pervades or fills the Church ; and, being the only efficient cause in the universe. He, of course, has power to quicken and exalt sinners, dead in sins, to a holy life and to heavenly enjoyments. The Church is the fulness, that is, is made full of Him who is an omnipresent cause. What ground of praise ! No wonder Paul ceased not to give thanks, in view of such an exercise of the divine goodness and power. The two views of this passage are essentially alike. Both teach the quickening energy of Christ in all believers — that the body is ani- mated by the head. "Which conception was that of the apostle — the former, which exhibits the spiritual presence of Christ in the Church through an image, a picture, or the latter, without one — it is difficult to determine. CHAPTER II. The Apostle having presented a general view of the scheme of mercy, and besought God to give his readers an appreciating knowledge of these spiritual blessings, proceeds to revolve the main subject in a. new light, and under different relations. The quickening power of God in the gospel is made more obvious, and its grace more glorious, by a consideration of the moral condition of all men ; specially of the Gentiles, prior to their conversion. Verses 1 — 3. And you hath he quickened, who were 2 dead in trespasses and sins ; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedi- 3 ence : among whom also we all had our conversa- tion in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind ; and were by nature the children of wrath, .even as others. ANALYSIS. Their moral condition is described in general as one of death ; seen in the fact that their moral habits were vicious. — That they were sub- ject to the evil influences of Satan ; to vile affections ; and even by nature, depraved and under condemnation. Verse 1. All that is found in the original text is, And you, who were dead in trespasses and sins ; — the 5* 54 COMMENTARY. Chap. H. 1-3. words " hath he quickened," which are in italics in our version, being added by the translators, and taken from the fifth verse. Having spoken of their condition before conversion, and from which the gospel had delivered them, as being a state of death, he is detained by the deplora- bleness of this condition, and, as his manner frequently is, expresses the idea more fully. It is, in fact, an analysis of moral death. To be dead in trespasses and sins, shows both the nature of this death, and the cause of it. To be a sinner, is to be dead ; that is, it is a state of depravity and condemnation and misery, which is moral death ; and he who is depraved, is, as a consequent, condemned and wretched. It is the opposite of spiritual life, which is holiness, reconciliation with God, and spiritual joy. Such are without spiritual knowledge, or desires, or affections, or powers ; active in the practice of sin, but dead to holiness. SPECIFIC VIEWS OF THIS SPIRITTJAL DEATH. I. Verse 2. Wherein in time past ye walked according to the course of this world. — Wherein, in which sins, etc. ; in time past, before their conversion ; ye walked, had your manner of life. They lived in the practice of sin. It im- j)lies lidbitj constancy and activity, according to the course of this world. This implies not only after the manner of this world, but under and through its influence. The world lives in wickedness ; it walks in wickedness. This is the course of this world. " As it is wont to go in this world." But the term according to, both in the Greek and English, means something more than in conformity to. There underlies it a causative idea. It is by the universal practice of sin in the world that each is influenced, borne Chap. II. 1—3. EPHESIANS. 55 along as if by a current. This is the latent idea, because of, on account of. In a thousand ways one sinner influ- ences another, and the combined influences of the mul- titude are as the cords of death. The course of this world is that of vicious habits, and all feel its corrupting influ- ence. II. Verse 2. According to the prince of the, power of the air, the spirit that now worketh in the children of disobedience. — The fact of an evil spiritual agent, who influences men to the commission of sin, is clearly taught in the Scriptures, and,*more or less extensively, has always been believed. Christians receive the doctrine from the Bible. So did the Jews from the Old Testament. With them, it was a national belief, amounting frequently to a superstition. Some of the heathen believe it, as the Ka- rens, among whom also it is a gross superstition. They have a knowledge, by tradition, of this agency in the temp- tation of our first parents, almost as distinct as we have from revelation. In this, as from the nature of the subject is inevitable, there is much which we cannot understand; but which is not, on this account, to be rejected as a fact. Hoio this evil spirit works in the human heart we do not know. We know he does so work, and that our own sins and the sins of the race are largely to be attributed to his corrupting agency. The Scriptures are explicit on this subject, and the principles of interpretation which will allow us to set aside or explain away this fact would ren- der all the inspired teachings nugatory. And although we cannot be conscious of his presence, being a spirit, invisible and impalpable, yet we are conscious of effects, such as his agency fully accounts for. He loorJcs — tempts and allures to sin. The Scriptures say that he entered into Judas, who immediately departed and held intercourse 56 COMMENTAET. Chap. II. 1—3. with the chief priests and rulers, Christ's enemies, with the intent of betraying him. Here the connection between this wicked agency and the subsequent conduct of Judas — Satan some way filling the heart of this already unprinci- pled man with thoughts and purposes of treachery — is close and obvious.^ When Ananias and Sapphira endeavored to deceive the apostles as to their Qharities, Satan is said to have caused the purpose by an action upon their hearts. "Ananias," inquires Peter, "why hath Satan filled thy heart to lie unto the Holy Ghost, to keep back part of the price of the land ?" How he did it is unintelligible. The fact Peter believed and declares. He is called & prince — sometimes prince of devils, or demons, who are his correl- atives,^ of whom he is the chief or leader. He is also called the ^'■prince of this world" " whom Christ came to cast out, and to "destroy his work;"^ that is, to put an end to his corrupting and ruinous influence over the souls of men. In this passage he is called the prince of the power of the air; that is, the ruler of those myriads of fallen, malignant spirits, who invisibly hover around our tempted race, as if floating in the air: — though always at hand, ever ready to do their malicious work, are never seen. As was natural, both Jews and Pagans have so located these evil agents. This prince, with his myriads, works in the children of disobedience. There can be no doubt that this enemy of God, and of righteousness, and of human happi- ness — for with all is he malignantly at war — often worries and makes his assaults on the children of God ; but his chief eflbrts are with the wicked. He now worketh in the children of disobedience — meaning in disobedient and un- godly men. Judas was a fit subject to be tempted by him. 1 Luke xxii. 3. 8 John xii. 31; xir. 30; xvi. U. 2 Matt. ix. 34; xii. 24. 4 1 John iii. 8. Chap. II. 1-3. BPHBSIANS. 57 Ananias and Sapphii-a were already covetous, ambitious, and hypocritical. Wheresoever the carcass is, there will the eagles be gathered together.^ Satan came to Christ, but found nothing in him ; ^ but he never fails to furnish a depraved heart with enough to do. In the hearts of the disobedient, Satan works, and not in vain. III. Verse 3. Amo7ig whoin also we all had our conver- sation in times past in the iusts of our flesh, fulfilling the desires of the flesh and of the mind. — But our wickedness has not its ground exclusively in the evil workings of Satan. Depravity is seated in the heart. Wicked pur- poses and actions are alike the offspring of the lusts of the flesh, the desires of the flesh, and of the mind. As we have before intimated, temptation has no power when the heart is right. Christ was in all points tempted as we are, yet without sin? Every man is tempted (success- fully) when he is drawn away of his own lust.* Then, when lust hath conceived, it bringeth forth sin ; that is, actual transgression. The wicked only follow the im- pulses of their corrupt appetites and propensities. These are called the lusts of tlie flesh; but, lest the expression should seem to countenance the idea, always somewhat prevalent, that all sinful actions have their seat in the body exclusively, and so at death will terminate, the body being destroyed, he adds, fidfllling tJie desires of the flesh and the mind. A sinful life flows not only from the appe- tites of the body, but from the passions and affections of our spiritual nature. Whoever will examine Gal. 5 : 19 — 21, will readily perceive that the "works of the flesh," equivalent to lusts of the flesh in this passage, extend be- yond the body, and belong to the higher and more spir- itual powers of the soul. They are not only " unclean- 1 Matt. xxiv. 28. 2 John xiv. 30. 3 Ileb. iv. 15. * James i. 14, 15. i 58 COMMENTARY. Chap. U. 1-3. ness and drunkenness," but " hatred," " variance," " emula- tions," " envyings," " -wrath," " stiife," etc. — each and all of which are exclusive exercises of the soul, and as much belong to the disembodied spirit as to one clothed in a human body. These depraved, active propensities, the passions of ambition and hatred, may not only continue to actuate the soul in the spiritual world, but may wax stronger, feeding on their own depraved productions. The death of the body may put an end to gluttony, intemperance, and lasciviousness, but not to pride or envy, or any of the other malevolent affections. While the Christian exults in the hope that, as his body Ues mouldering in the grave, or when it shall no longer be a " natural body," the soul shall have its fuU bliss in the fruits of the Spirit — "love," "joy," "peace," "gentleness," "meekness," "goodness" and " faith," ^ — the wicked ought to tremble at the thought that his spiritual nature, unsatis- fied, will be a fountain of endless bitterness and death. He may leave behind him this body, which so often wars against the dictates both of conscience and of the word of God, but he cannot leave behind the deepest and most malignant source of depravity and guilt. IV. Verse 3. And are by nature the children qfiorath, even as others. — We have considered a sinful life, as instigated by Satan, also as proceeding fi'om lust. Out of the heart are the issues of life. Corrupt affections and desires give rise to outward violations of the laws of God. But, is this all ? or does the apostle design to sink the shaft deeper ? He says not only doing the will of the flesh and the mind, but hy nature the children of wrath. Our vicious "walk" and " conversation" flow, as we have seen, from depraved, impure affections ; but both the conduct and these impure 1 Gal. V. 22, 23, 24. Chap. II. 1-3. BPHESIANS. 69 affections are the result of a deeper cause — of a depraved tendency of the soul. To be "dead in sins," means, then, not only wrong acts and affections, condemnation and mis- ery, but an absence of religious susceptibility. More, a tendency to unholy affections, actions, etc. Out of this depraved susceptibility, when the occasion comes, are de- veloped both an evil walk and those evil desires which prompt it. The question arises, when and whence comes this de- praved tendency ? Is it as early as our moral constitution ? or is it induced and entirely caused by the habit of yielding to evil desires ? If it were the effect of mere habit, some one might be expected to escape it, and men forming the habit, or producing the tendency, might form virtuous habits, and so not be of the number " dead in sins." We say, though such a case might not occur, it probably would. But we are assured that all are under the displeasure of God. We all have these vile appetites, and, even as others, are children of wrath. This plainly means the race. Verse 3. And were by nature the children of wrath, even as others. — The latter part of this third verse settles the question lohen it commences. We are so by nature. We say of a tree, that it bears sweet or pleasant fruit because it has been grafted ; but that, naturally, or by na- ture, it bore bitter fruit. When it is said of the tree, it bears a peculiar fruit by nature, no reference is had to the latent principle of fructification, why the fruit was origin- ally bitter ; but to the fact that it was so, before the inter- ference of any other agent than its own nature. It only expresses what the tree bore when in its original state, and what it would have continued to bear, had it not been grafted. Man has a nature from which spring evil thoughts and desires and actions, till this nature is somehow changed 60 COMMENTARY. Cjiap. II. 1— 3. by grace. The soul, united to Christ by faith, brings forth fruit unto God.^ Our race are as much born into the world with a bias to sin, both in heart and life, as the tree germi- nates with the tendency to the peculiar kind of fruit which it afterwards bears, if left to itself. We distinguish soils, saying some are hy nature, or naturally, — that is, before fertilized by man, — sterile or fertile ; meaning as found at first by the husbandman, before culture. No reason is intended to be assigned, by such language, why it is barren or fertile, but the fact that it is so in its natural state. So far, the tree and the soil are analogous to the human heart. If it be asked, therefore, when this moral state of depravity and divine wrath begins, we say, at the time we begin to be moral agents — not merely to have moral actions and desires, but susceptibilities and tendencies. If it be asked whence this tendency comes — what causes it? we will answer the question when the inquirer will explain lohy one tree bears bitter fruit, and another sweet, by nature. But although, in this respect, no answer can be given, or should be asked, — whether by the direct agency of God, or by some mediate agency, — there is a moral reason given in Scripture why we, as a race, have forfeited the favor of God, and are born into the world depraved and condemned. By one man sin entered into the world, and death by sin.^ Through the offence of one many be dead.^ The judg- ment was by one to condemnhtion.* By one man's offence death reigned by one.' By the offence of one, judgment came upon all men to condemnation.^ By one man's dis- obedience many were made sinners.' Whatever difficulties may be suggested as to the interpretation of particular passages quoted, or of individual words, nothing can be 1 Kom. vii. 4. 3 Rom. v. 15. 6 Kom. v. 17. ' Eom. v. 39 2 Rom. V. 12. 4 Eom. v. 16. 6 Rom. v. 18. Chap. H. 1-3. EPHBSIANS. • 61 plainer than that all that is meant by death, as the result , of sin or the condition of sinners ; by being made sinners, ^Y judgment and condemnation, is ascribed here, -vs'ithout qualification, to the single offence of one man. The object of the apostle, in -this epistle to the Romans, is not, wc admit, to show that we are dead, sinners, condemned, exclusively on account of Adam's offence ; but that this is a reason. Our depravity and guilt are never, we believe, separated fi-om the " condemnation." But we are children of wrath, because the children of him who committed the first and fearful offence ; and also because we are the chil- dren of disobedience — all of which is implied in death. Perhaps there is in the human mind a moral instinct — the action of our moral constitution, not as depraved, but as endowed, and therefore the "voice of God" in us — which "decides that no man can be hlameioorthy for the wrongdoing of another ; that there is no organism in the human race, or between Adam and his posterity, by which his fault can become our blame. But the Scrii^turcs do teach, that, in consequence of Adam's offence, or blame, we are treated as if blameworthy. Against this fact there can be no moral instinct. A decision upon it is an act of judgment, which is not infallible, like an intuition or a constitutional decision. This judgment needs the light of divine revelation to be infallible. The principle of this act of the divine government is unfathomable. But if a doc- trine of revelation, however mysterious, it is to be received in silence, and with profound adoration. God is in it, somehow, just. This is a dictate of our moral nature. It is the voice of God, not only in His Word, but in ourselves. There is something analogous to it, also, in the providences of God. The good and the evil effects of one man's conduct often reach others ; that of parents, their children, and the 6 62 COMMENTARY. Chap. II. 4. contrary ; that of magistrates, tlieii- subjects. These effects, visited on men, not on account of their own ill desert, but that of others, are sometimes long and fearful. They are well known, and are often treated of under what is called the law of general liabilities. They are not accidents, or mere natural effects of general laws. They are the effects of a moral cause -~ sin, demerit, desert of punishment, some- where. In this case the punishment is not confined to the personally blameworthy, but reaches others. It is for sin, let the effect fall where it may. It is the wages of sin which is death. * The ruin which sin brings is widespread. The principle of the justification of the guilty, or the treating of the blameworthy as if innocent, on account of the merits . of Christ, though opposite in its moral character, is virtu- ally analogous. The treatment is not in consequence of the merit of the individual, but of another — Christ. Still, in no way can we solve all the difficulties of this doctrine. It is a trial and a test of our faith in God, as absolutely good. JEven as others, as we have hinted, is a proof of universal depravity and condemnation. Christians are by nature as depraved as those yet unconverted. They are not con- verted because of any peculiar religious susceptibility /bre- seew, as if more inclined by nature to faith in Christ, or to a godly conversation. Our race " need redemption from the moment of their birth," and are entitled to baptism, its symbol, so soon as redemption is actually experienced. Verse 4. But God, who is rich in mercy, for His great love wherewith He loved us. Mercy is a species under the genus benevolence. Benev- olence is the general idea; it is the desire of the happiness of any sentient being, without regard to its condition or . CiiAp. ir. 5, 0. EPHBSIANS. 63 character. The love of complacency implies an approba- tion of the character of another, and an affection for him, which is always attended with a desire to see the indi- vidual blessed ; it may be to bless him ourselves. Pity or compassion is exercised toward a sufferer, and is attended with a desire to relieve. Mercy is this benevolence, or pity, to the ill deserving. Though sensible that the suffer- ing endured is deserved, still the heart yearns to relieve it. This is the idea in this passage: rich in mercy for (on account of) the great love wherewith lie loved us. It is love in the form of mercy, or compassion, for the guilty sufferer. Desert of suffering was an obstacle to the exercise of this mercy, however strong its promptings. This obstacle Christ removed by His death on the cross. He became the sufferer in the sinner's stead. By His stripes we are healed. The Lord hath laid on Him the iniquity of us all. For the transgression of my people was He stricken.^ The gift of Christ is both the manifestation and the measure of God's love ; His " unspeakable gift." The mercy was rich and the gift was equally so.^ Verses 6, 6. Even when we were dead in sins, liath quickened iis together with Christ (by grace ye 6 are saved) ; and hath raised us up together, and made us sit together in heavenly places, in Christ Jesus. The death spoken of in this verse — dead in sins — was introduced in the first verse — dead in trespasses and sins. If any distinction is to be made between these two terms, trespasses refers to wrong acts, and sins comprehends all moral wrong, of heart as well as of life. 1 Isaiah liii. 5, 6, 8. 2 2 Cor. ix. 15; 1 Peter i. 19. 64 COMMENTARY. Chap. II. 5, 6. The change which both Jewish and Gentile believers had experienced through the gospel, is next stated. It is, in substance, what had been said in chapter 1:19, etc., exhibited, in new relations and under additional circum- stances : quickened, raised up, made blissful, — which is an act of grace, — not arbitrary, but through Christ. In chapter 1:19, 20, the apostle speaks of the exceed- ing greatness of God's power in our renovation — to ics- ward who believe. Here the same act is expressed by, quick- ened — hath quickened us — made us alive. To give life to a dead human body requires as much divine power as to animate a stone. So to change, that is, to give spiritual life to the soul dead in sins, requires the same divine energy. The renewed soul, by this act, is said to be raised up. The soul is not only reanimated, but made active, and restored to all the relations and duties of life. The sinner is no sooner converted than he walks forth redeemed, and active for God. He takes his place among the active servants of Christ, and performs the part of a living man. There is a sense, high and serious, in which the uncon- verted does not discharge the functions of a living man. And made us sit together in heavenly 2:>laces. — Christ is exalted to glory and blessedness. His followers are to be exalted to a glory and bliss kindred in character, though not equal in degree. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory .'^ Of this future and perfected blessedness, we have the begin- nings in this life. Spiritual life begun in the soul, is called everlasting life.^ The future tree is virtually in the germ. " Might not the man," says Vinet, " who holds in his hand an acorn, say, I hold in my hand an oak. Is not the whole of a river in its source ? " In heavenly places, in 1 Col. iii. 4. 2 John iii. 86. Chap. II. i. E P H E S I A N S . 65 Christ Jesus, means any place where God in Christ is present to the believing soul. Communion with our heavenly Father, through Christ, is not only a heavenly exercise in which eternity will be spent by the Christian, but may well be designated a heavenly place here on earth.^ Souls once dead in sins — those by nature children of wrath — when renovated by the spirit of God and con- strained by the love of Christ to a life of active piety, and exalted to heavenly enjoyments, do, indeed, prove God to be "rich in mercy." These are graphic exhibitions of the work of grace in the soul. E"or must it be overlooked, that Paul never speaks on this subject of grace in which he does not baptize the whole idea of salvation into Christ. He is not only the ground of this great love vjherewith God has loved us, — the meritorious mediator, — but His resurrection and glorious exaltation are a glow- ing type of that spiritual change which He works in the elect. To all this is to be added the delightful fact, also, that Christ's resurrection is the " first fruits " of the resurrec- tion of our dead bodies. This corruption shall put on iucorruption. Glorious are the prospects of those by na- ture children of wrath. O death, where is thy sting ? O grave, where is thy victory ? ^ Verse 7. That in the ages to come He might shew the exceeding riches of His grace, in His kindness toward us through Christ Jesus. In the notes on chapter 1 : 4 — 14, it was said that God was moved to ordain and execute this scheme of mercy by three distinct, but cooperating motives : the promotion 1 See note on chapter i. 3. 2 1 Cor. xv. 85. 6* 66 COMMENTARY. Chap. II. 8—10. of His own glory, specially as a God of grace; pity to ■wretched and sinful men ; and a love of holiness, and a desire to promote it through His moral dominions. The first and second are distinctly stated in the paragraph alluded to ; and the third, the love of holiness, is implied in the object of our election, — He chose us to be holy. The reasons of God's kindness to us are again brought forward in this chapter. In the fourth verse, His com- passion or mercy is set forth. In this verse is added His own glory, — that He might show in all future time the exceeding riches of His grace. The strength of God's love, in sending His Son to ransom the guilty, is a subject which the Apostle labors to unfold. It deserves the. glory he claims for it. Angels shall see it and eternally admire : the redeemed shall forever experience its riches, ever un- folding into new themes of praise. They shall also behold its glory with grateful adoration, in the bliss and exaltar tion of their brethren : the condemned shall eternally see it from afar, and wail at the loss of it. The distant vision of the glory of God's grace in the redeemed must aggra- vate the bitterness of their sorrow who, in this world, as desj)isers, beheld, and wondered, and perished.' Verses 8 — 10. For by grace are ye saved, through faith ; and that not of yourselves : it is the gift of 9 God : not of works, lest any man should boast. 10 For we are His workmanship, created in Christ Jesus unto good works, which God liatli before ordained that we should walk in them. In the sixth verse he had incidentally said : for by grace are ye saved — to which he here adds, through faith, as 1 Acts xiii. 41. Chap. II. 8— 10. EPHBSIANS. 67 the condition. But the Apostle is particular to show them that, though faith is the condition of salvation, there is in it no merit, as in " works." All is of grace ; even our faith. This, as well as every other part of our salvation, is 9iot of ourselves. "We do not naturally possess the dis- position to believe, any more than to obey, the moral law ; nor have we the power to excite in ourselves this disposi- tion to believe, any more than a spirit of obedience : it is the gift of God. Not of works. — That is, faith, though exercised by us, does not take from salvation, in the least degree, its gratu- itous character, as " works " would do, there being always in Scripture attached to this word " works," the idea of merit, or desert of reward. Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying. Blessed are they whose iniquities sxe forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin} Lest it should be supposed that faith is meritorious, though works are not, the apostle guards his brethren from this error by two reasons. It would be a ground, in some degree at least, of claiming salvation : lest any man should boast ; which in one of our sinful race would be absurd. The other reason is, toe are His workmanship, created in Christ Jesus mito good loorJcs. For these "good works," which every believer does actually jjerform, we are dependent on the peculiar causative, creative energy of God. The soul in its believ- ing', obeying state, zealous of good works, is God's work- I Kom. 4 : 4—8. 68 COMMENTARY. Chap. II. 8—10. mansMp.^ He has given it this disposition to believe, love and obey. Nor is this new creation an arbitrary act, like the creation of the soul with its powers. It is created in Christ Jesus. On Christ's account, as a meritorious medi- ator, and in Christ, as a gracious cause of all that is good in us. The soul, through faith, having a vital union with Christ as a quickening spirit, draws out its spiritual life as the branch draws its vegetable life from the vine. Pie that abideth in me and I in him, the same bringeth forth much fruit.^ Which (good works) God hath foreordained that we should walk in them. — The word translated " foreor- dained," literally means, in the Greek, foreprepared, or prepared beforehand. The same Greek word in Rom. 9 : 23 is translated " afore prepared," speaking of the " ves- sels of mercy," that is, the subjects of grace, " which He had afore prepared unto glory." The actions of these subjects of grace being now regarded, they are said to be "foreordained." The whole idea is expressed by nefther word alone. Ordination and preparation are both included. He chose us (ch. 1:4) to be holy and without blame bcr fore him in love ; that -is, He predestinated the good works that believers ought, and actually would, perform; and also that spiritual change and preparation of heart which would secure their performance, together with those moral influences which would effect this change. He thus both foreordained and foreprepared the good loorks. It is obvi- ous that both in this passage, and in that in Rom. 9 : 23, these two ideas are involved. But as in English we have no single term which will fully express this complex idea, the translators chose to vary them. God gives us the dis- 1 See notes on cb. 1. 11. Execution of the Scheme of Mercy, HI. 2 John 15 ; 5. Chat. II. 11-13. EPHESIANS. 69 position to do good works, in whicli sense He afore pre- pares them, and thus we are His workmanship. Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and thy truth's sake.^ CHANGE IN THE RELATION OP THE GENTILES TO THE JEWS, AND OE BOTH TO GOD. Verses 11 — 13. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circum- 12 cision in the flesh made by hands ; that at that time ye were without Christ, being aliens from the com- monwealth of Israel, and strangers from the cov- enants of promise, having no hope, and without 13 God in the world : but now, in Christ Jesus, ye, who sometimes were far ofi", are made nigh by the blood of Clirist. The apostle, having given a vivid description of the blessings of the gospel, is about to show its adaptedness and design to the Gentiles as well as to the Jews.^ This principle had once and again been intimated ; but it is now distinctly stated, and magnified. But before doing so he calls their attention to their former religious condition. He had spoken of them as " dead in sins." Now he speaks of them as destitute of all religious privi- leges. Jiemember, that before visited by the gospel, ye were Gentiles. In the very name is a degrading moral elelnent. The Jews called every nation except their own, uncircumcision, or the uncircumcised. Though this was 1 Fsalm CXT. 1. 2 Kom x. 11—15. 70 COMMENTARY. Chap. U. 11—13. often prompted by an arrogant, self-righteous spirit, dis- pleasing to God, as well as odious to the heathen, yet the fact of their degradation and religious destitution was true. They were destitute of all which this rite involved. The designation intended something more, even when kindly used, than the mere absence of the physical rite in the flesh, though fi-equently there was mingled wicked contempt. In their character and condition thei-e was a merited reproach ; as when we call an individual a heathen, we mean something more than that he is destitute of the means of salvation. There is combined in it the idea of vileness, and so worthy of being considered aliens. In the next verse the apostle expands this idea of the " uncircumcision," from which we learn what were the peculiar religious privileges which distinguished the Jews from the Gentiles. (Remember) that at that time ye were without Christ. — Without a knowledge of Him as the promised Saviour of the world — the anointed of God;^ and thus without the hopes and consolations which faith in a coming Messiah gave to the pious Jews, offered to the entire nation, and enjoyed by those who believed. Alien- ated from the commonwealth of Israel. — The literal idea is, that to the Jewish nation the Gentile portion of the church at Ephesus had been foreigners. But as the Jew- ish polity involved special religious privileges, being not only a Theocracy, but including an outline of the gospel, teaching by its rites and shadows, and specially by its pro- phetic revelations, justification by faith, the Gentiles, as foreigners, had no share in these blessings. Strangers from tJie covenants of promise. — " Covenants," in the plural, because though essentially one in spirit, and having one great central point, Christ, who was to redeem Israel, yet 1 Psalm ii. 2—6; Isaiah Ixi. 1; Luke iv. 18; John i. 41; Acts iv. 27 ; x. 38. Chap. II. 11—13. EPHBSIANS. 71 they were often repeated, in different ages, to different per- sons, and to the same individual on various occasions.^ " In thee shall all the families of the earth be blessed." That Christ is the essential object of this covenant, is plain. Be- hold I will send my messenger, and he shall prepare the way before me ; and the Lord whom ye seek (that is, the Mes- siah) shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in.^ This is more fully developed in the New Testament. Ye are the children of the prophets, and of the covena?it which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his Son Jesus, sent Him to bless you, in turning away every one of you from his iuiquiti^s.^ . The sending of Christ is said to be in remembrance of ITis holy covenant.* This covenant was finally sealed by the blood of Christ. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the ^eep, through the blood of the everlasting covenant, make you perfect, etc." The original word as used in the Scriptures, includes, in different degrees, the two ideas of a covenant and testa- ment. The idea of a covenant predominates when used with reference to promises on the part of God, and condi- tions on the part of men; implying obligations to fulfil these conditions, if not an express promise to do so. The idea of a testament is chief when it is a declaration of the divine will promising, on the part of God, future blessings, — specially the " unspeakable gift," — and giving assurances that the benefits of this gift shf^ll be realized. "I will make an everlasting covenant with you, even the sure 1 Gen. xii. 1—3. 3 Acts iii. 26, 26. 5 Heb. xiii. 20. 2 JIalaclii iii 1. * Luke i. 72. 72 COMMENTARY. Chap. H. U— 13. mercies of David ;"'^ meaning of Christ the son of David.^ Christ is, in the temple of mercy, a sicre foundation ; in Him the believer may confidently trust. More than this, these benefits shaU be realized in the elect. For all the promises of God in Him (in Christ) are yea, and in Him amen, unto the glory of God.' There are testaments or covenants of promise, in which the great idea is the promise of a Saviour and of "good -things to come." Compare Heb. 9 : 15 — 20, where the word is translated "testament," and the promise is "eternal inheritance," which is made sure by the blood of the testator. A covenant between God and his creatures is in several respects unlike that made between men who xire equals. The obligations of men to God, arising from their relations to Him, are the ground of a tacit promise, and are so treated. Between men either party can and may violate the con- dition. In the " covenants of promise," which, we have said, are of the nature of a " testament," the fulfillment of the conditions in both parties are sure. God is iaithful ; and He who " works all things after the counsel of His own will," makes by His grace the fulfillment of the conditions on the part of his chosen certain. All that the Father giveth me shall come to me ; and him that cometh to me I will in no wise cast out.* The desolation of such a state is next described : Having 710 hope. -^ The object of the apostle is to lead his readers, especially those converted from heathenism, to properly appreciate the mercy of God in giving them the gospel, by reminding them of their former state.* " The covenants of promise," like the star in the East, ever guided and inspired the believing Jews. The hearts of the heathen 1 Isaiah Iv. 3. 8 2 Cor i 20. 6 Isaiah Jxv. 1. 2 Isaiah xxviii. 16- ^ John vi. 37. Chap. II. 11-13. E P II E S I A N S . 73 were "like parched places in the wilderness," wearied and heavy laden with the toils and sorrows of this life — hopeless and cheerless in view of the life that is to come ; not only without hope, but without God; worshippers of many gods, but truly atheists ; without any just no- tions of the spiritual nature of the true God, of His moral perfections, especially of His holiness and love ; with no Heavenly Father in whom to trust. The expression in the world is intended to give emphasis to the preceding description. Men viithout God wander and grope as in a wide waste of darkness and peril. This is the sad condi- tion of men without a divine revelation. Verse 13. JSut nmo, in Christ Jesus, ye, who sometimes were far off, are m,ade nigh hy the Mood of Christ. Jiut now. — Since your reception of the gospel. I?i Christ Jesus, ye. — Those of the Ephesian Church who had been converted from heathenism are described as «» Christ Jesus; — that is, ye Gentile Christians are, etc. The Christian is always recognized as in Christ, or in the Lord — implying an intimate union. He who believes in Christ is united to Him, is in Him."^ See also numerous other passages. The connection is not only one of inti- macy, but caicsative in its character. The union is the ground of the believer's spiritual life, and of his being brought near to God. Who sometimes were far off. — Those now iu Christ Jesus were formerly far from God. Are made nigh, are brought into His presence and favor. Whether the apostle had in his mind the presence and manifestations of God in the Tabernacle and Temple, the Shechinah, is not certain. The Jews, as a people, did draw near to God, or God drew near to them, as He did not to the Gentiles. God not only went before 1 Cal. iii. 2S , v. 6, Eom. xii. 5; Phil. iv. 1; 1 TheBS. iii. 8. 74 COMMENTAKT. Chap. II. 14— 18. His people in a pillar of cloud by day and of fire by night ; He not only was seen in the Tabernacle, but His "presence" went with them."^ He held constant inter- course with them. He was their God. The believing part " walked with God." To all this those Gentiles in Christ were admitted, and so were brought nigh into His conscious and gracious presence ; to a more intimate knowledge and fellowship than ever the ancient Jews had enjoyed. He that is in Christ, is in God manifest in the flesh.^ The ground of this nearness is the blood of Christ, the merits of His death. Had he not shed His blood, we could never be in Ilim, and, of course, could not thus be brought near to God. The distinction in the use of these two expressions is, that by the blood of Christ we are redeemed, or the door of mercy is opened; by being in Christ this gracious relation and the believer's spiritual life are sustained. Because I live, ye shall live also.^ JEWS AND GENTILES MADE ONE, AND BOTH EBCONCILED UNTO GOD THROUGH CHRIST. Verses 14 — 18. For He is our peace, who hath made both one, and hatli broken down the middle wall of partition between xis ; having abolished in His flesh 16 the enmity, even the law of commandments con- tained in ordinances : for to make in Himself of 16 twain one new man, so making peace : and that He . might reconcile both unto God in one body by the 17 cross, having slain the enmity thereby ; and came and preached peace to you which were afar off, and 1 Ex. xxxiii. 14, 15. 2 1 Tim. iii. 16. 3 John xiv. 19; xvi. 15—19. Chap. II. 14—18. EPHESIANS. 75 18 to them that were nigh. For through Him we both have access by one Spirit mito the Father. In bringing the Gentiles and the Jews alike under the power of the gospel, two effects are produced : they are reconciled to each other, and both to God. The first is the consequence of the second, and both the fruits of Christ's death, and made actual by the Holy Spirit. The middle wall of partition between us consisted in alienated feelings, having its seat in natural depravity, but aggravated by the ceremonial institutions which God had given the Jews as a nation, called the law of command- ments contained in ordinances. These ordinances, of which God had ordained many, consisting of circumcision and their ritual worship, were designed, besides their moral and reUgious influence, to keep the Jews separate from other nations. A striking illustration of this is seen in the construction of the Temple. None but Jews were allowed to enter into the sanctuary. There was a special apartment called the " court of the Gentiles," farther than which no Gentile could enter. This was common to them and to animals bought and sold for sacrifices.^ All nations could come thus far, for p/^ayer. It was often entered for merchandise — even the unclean wei-e not prohibited. Between that, however, and the altar, not to say the inner sanctuary, there was a middle wall of partition. This made the Jews, as God's favored people, proud, and often contemptuous. They looked upon other nations as dogs,^ to whom nothing holy must be given.^ In con- sequence of these distinctions, often maintained in an op- pressive manner, the Gentiles were rendered envious, and frequently hated the Jews.. Add to this that all men are 1 Matt. xxi. 12. 2 Matt. xv. 26, 27. 3 Matt. vii. 6. 76 COMMENTARY. Chap. II. 14—18. by nature the enemies of God.^ Now, to make Jews and Gentiles one, and to restore the souls of the chosen, both Jews and Gentiles, to fellowship with the Father, was the errand of Christ to earth. His object was to make of twain one new man. This He did, having abolished in JERs flesh the enmity which these ordinances occasioned; All these ordinances, centering in Him, and fulfilled by Him on the cross, were displaced by the gospel. He taketh away the first that He may establish the second.^ He thus abolished the occasion of enmity, which is its meaning in this passage. And that lie might reconcile both unto God in one body. The whole scope of Scripture teaching is that there is an alienation of feelings on the part of God toward the sinner, as well as on the part of the sinner toward God. God pities, but cannot approve or love. Christ, by his death, made expiation — was a sweet-smelling savor unto Godi Noah, after the waters subsided, builded an altar unto the Lord, and took of every clean beast, and of every clean fowl, and ofiered burnt ofierings on the altar. And the Lord smelled a sweet savor ; and the Lord said, I will not again curse the ground any more for man's sake.^ This was a type and prophecy of Christ's sacrifice ; and the satisfac- tion it gave to God must have consisted in the faith of Noah in the coming Messiah. To this Paul obviously refers in his epistle.^ As Christ hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savor. But the force of the expression, to reconcile both unto God, in this passage, regards 'chiefly the change which the sinner experiences toward God. Being an enemy, by wicked works, he becomes the cheerful, obedient worshipper of Jehovah. This is effected by regeneration ; 1 Itom. viii. 7. 2 Hcb. x. 9. 3 Gen. viii. 20, 21. 4 Eph. v. 2. Chap. II, 14— 18. EPHESIANS. 77 having slain the enmity. To slay, as used in this sixteenth verse, is a much more forcible term, more specific, tlian abolish, in the fifteenth. Ordinances are abolished, when made to cease, by being abrogated; or when their object has already been accomplished, they are no longer of force. To slay is to kill, or to destroy by violence. Sin is con- demned ; that is, put to death, or executed, as a criminal,^ — crucified.^ This, we say, is efiected in regeneration, by giving faith, which works by love ; constraining by the love of Christ; imparting a spirit of reconciliation, and so making peace. For He is our peace. — The effect for the cause. Christ is the author of peace. He not only awakens the disposition in the two great conflicting parties, Jews and Gentiles, but is Himself a common centre of love, a common Lord to obey, a common Saviour to trust in. This peace both between sinners and God, and among themselves, is ef- fected in Sis flesh, by the cross. Having laid the founda- tion of this peace hj the cross, — that is, having made an atonement,' — He came and preached peace. Christ was not only the Prince of Peace,* but the preacher of peace. His personal ministiy before His crucifixion was one of peace,^ so after His passion." But subsequently it was chiefly through the ministry of His disciples. They went everywhere preaching the gospel of peace — to Gentiles as well as Jews. There are three views which may be taken'of the peace produced by the gospel — peace with God.' The soul is at peace with itself; that is, the wrong and angry passions are subdued into a sweet submission to conscience ; the sanctified affections delight in the law of God. There is a peace in the hope, in the spirit of trust, and in the 1 Eom. viii. 3. S Eom. v^. 11. 6 John xiv. 27. 7Koni. v. 1. 2 Uom. vi. 6. i Isaiah ix. 6. c Luke xxiv. 36. 7* 78 COMMENTAET. Chap. II. 14— 18. tokens of God's favor, experienced by the believer, sucli as the world giveth not. This is the peace which passeth understanding.^ And lastly, the soul is at peace with all men. It is peaceable, as well as peaceful — giving no of- fence, doing to others as we would that they should do to us, and fprgiving others when they wrong us. The gospel is a message of peace on earth from God, and it makes its possessor peaceful within and peaceable towards those without. To you which were afar off — to the Gentiles — and to them that were nigh — to the Jews.^ For through Him (Christ). — We have again the promi- nent and ever-recurring doctrine, that all spiritual blessings to our sinful race are through Christ. We both — Jews and Gentiles — that is, the entire race, or "whosoever will."' Have an access; meaning both a way of approach to God, and an actual introduction of the believer to Him. Christ says, I am the way* He made the way into the holiest manifest.^ He consecrated a new and living way.^ Having made an atonement, — that is, opened the way of life by His death on the cross, — He carries on the work of medi- ation in heaven. " This man, after he had offered one sac- rifice for sins, forever sat down on the right hand of God."' Christ is an eteraal High-priest. He hath " an unchange- able priesthood."^ "Wherefore He is able to save them to the uttermost (eternally) that come unto God by Him, seeing He ever liveth to make intercession for them."' He is an intercessor, a mediator, an advocate. The peculiar efficacy of all this lies in the merits of His death. These merits are sufficient for the salvation of all men, but are efficacious only in behalf of those who were chosen in Him 1 Pbil. iv. 7. 4 John xiv. 6. 1 Heb. x. 12. 2 See notes on verse 13 of this chapter. 6 Heb. ix. 8. 8 Heb. vii. 24. 3 KeT. xxii. 17. Heb. x. 20. 9 Heb. vii. 25. Chap. II. 14-18. BPHBSIANS. 79 before the foundation of the -worlcl. By one Spirit ; the meaning of which is, that all who approach God, or rely on Christ as a Mediator in seeking God and His favor, are influenced to do so by the Holy Spirit. It is not only true that none can have access to God except through the me- diation of Christ, but none are disposed to do so till drawn by the Spirit. All are alike dependent on this one and the same Spirit. The Spirit secretly and sweetly moves the heart to approach God through Christ, and teaches how to address ourselves to our ofiended Father. " I have sinned against heaven, and am no more worthy to be called Thy Son." — "God be merciful to me, a sinner!" This temper of heart is awakened by the Spirit. The Spirit is our helper, and comforter, and intercessor. He is not our meri- torious intercessor, as Christ is; but He maketh intercession for us with groanings which cannot be uttered.^ We pray in the Spirit.^ This access is to the Father. . This must mean not only the Father, both in distinction from Christ as the Son of God, and fi-om the Spirit, who is sent as the divine agent to draw us to God through Christ, but our Heavenly Father, specially the Father of all believers, of whom the whole family in heaven and on earth is named.^ Though God is our Father, we could not have access to Him except through one more worthy and more beloved than we are. Though He is our Father, and is infinitely excellent, there is in the heart of the sinner no correlative affection, no filial spirit, by which it is attracted to Him. Nor are we even conscious of God's love to us as a Father, till it is shed abroad in the heart by the Holy Ghost, which is given rmto us.* Here is for the second time a recognition of the personal distinction of the Godhead. Our access is, to God the 1 Rom. viii. 26. 2 Eph. vi. 18; Jude 20. 3 Eph iii. 15. i Rom. v. 5. 80 COMMBNTAEY. Chap. II. 10. Father, through Christ, effected by the Spirit. Surely they who deny the doctrine of the Trinity, must be as greatly embarrassed to account for the frequent and striking ap- pearance of the doctrine in the Scriptures, as Trinitarians are to solve satisfactorily the inexplicable mystery of their doctrine, if trde. There obviously can be no wonder that so many believe the doctrine, whether true or false. The Bible seems to teach it. Verse 19. Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God. This spiritual change of which the Gentiles had been made the subject, through the gospel, left them no longer stranffers and foreigners, but has made them, fellow- citizens with the saints. Not only sharers with the Jews in all the religious privileges which had distinguished them as a nation, the chosen and distinct people of God, but with aU who belong to the kingdom of God, or of Christ. This kingdom is not of this world, and the citi- zenship of it is spiritual. They are not only fellow-citi- zens, but of the household of God. A household com- prises the individuals who live under the same roof — children, servants, regular inmates, and dependents. The relation is more intimate and affectionate, both to one another and to the head, than that of fellow-citizens to one another and to their king. All believers are one family, called the Household of Faith."- The head of this house- hold is God. Christians, Gentiles as well as Jews, enjoy the privilege and honor of being the family of God. If 1 Gal. vi 10. Chap. II. 20. E P H E S I A N S . 81 viewed in the light of children, then heirs ; if in the char- acter of servants, then honored and graciously rewarded. In every respect, there is intimacy and affection among themselves, and nearness to God, the head. As every householder cares for each member of his household, so every saint is encouraged to cast his care upon the Lord, knowing that He careth for him.' Though the different members of His household are of different ranks, and ren- der different services, all are alike the objects of His affec- tion and protection. All are alike watched over and provi- ded for. No earthly honor or privilege like being of the household of God. This is one of the spiritual blessings, through Christ, which constitutes the theme of this epistle. Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and his Father; to Him be glory and dominion for ever and ever. Amen.^ Verse 20. And are built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone. Are built. — The relation is again changed. The saints are not only a household, but are viewed under the image of the house itself. The word house is used figuratively in the Scriptures. The body is represented as the house of the soul.^ Any place at which God is present and is worshipped, is called the "house of God."* Heaven is called God's house. In my Father's house are many man- sions.'' The church is called a house. These things write 1 1 Peter v. 7. 3 2 Cor. v. 1. 5 John xiv. 2. 2 Kev. i. 6. 4 Gen. xxviii. 17. 82 COMMENTARY. Chap. II. 20. I unto thee .... that thou mayest know how thou ought- est to behave in the house of God, which is the church of the living God.' All the saints, God's sanctified people, of every age and nation, are called a house. Christ as a son (is faithful) over His own house ; whose house are we, if we hold fast the confidence, etc.^ This is the idea in this passage. Christians are represented as built on the foundation of the apostles and prophets. — In this passage reference is had to the agency of their inspired teachers, the apostles and prophets, who laid instrumentally the foundation of the Christian church. The apostles were permanently inspired; the N"ew Testament prophets, in- cluding evangelists, etc., were occasionally so, and thus leading and guiding the individual efforts of the body of Christians, were the chief human agencies of the conver- sion of men, and of the subsequent religious advancement of those converted. With reference to this subordinate but important agency, the church is said to be the pillar and ground of the truth.' James, Cephas, and John, are spoken of as "pillars."* Paul styles himself a "wise mas- ter-builder." ^ He says in this passage, "I have laid the foundation." This is obviously the import of Christ's dec- laration to Peter : " On this rock will I build my church."" God is the builder, through the agency of His dependent but highly honored servants and co-workers. The same principle is recognized in 1 Cor. 4 : 15 ; Philem. 10. Jesus Christ himself being the chief comer-stotie. — But what- ever agency, and however important the agency, exerted by inspired or uninspired teachers, in giving the gospel to the world, Christ is chief. Of all this finite, derived agency, Christ is the underlying, the meritorious and en- 1 1 Tim. iii. 14, 15. 8 1 Tim. iii. 15. 6 1 Cor. iii. 10, 11, 12. 2 Heb. iii. 6; 1 Cor. iii. 9. i Gal. ii. 9. Matt. xvi. 18. Chap. II. 21. E P H E S I A N S . 83 ergizing cause. With him is merit and divine efficiency, which transcends and comprehends all others. When His redeemed are a building, or the superstructure, He is the foundation simply. Other foundation can no man lay than that is laid, which is Jesus Christ} It is only when Christ is the chief corner-stone, that even the ablest and most honored of His servants are regarded as th^ foundation, or as pillars. This subordinate, dependent agency of His servants, is constantly and most expressly taught through- out the New Testament. The apostle, in the passage 1 Cor. 3 : 10, acknowledges his dependence on divine grace. According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation. How fuUy and honestly he disclaims all self-reliance ! I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with the entic- ing words of man's wisdom, but in demonstration of the Spirit and of power.^ Verse 21. In whom all the building fitly framed to- gether, groweth unto an holy temple in the Lord. In ichmn. — The chief foundation is Christ. The prog- ress of the building is equally through Him. It is only in Him that Christianity, individually or socially, makes progress. All the building. — Each member of this true church, of this spiritual association. Fitly framed together. — The parts not only joined together, 'bnt fitted to each other. Groweth. — Each individual advances in personal piety ; so the kingdom of Christ is progressing and filling the earth. This relation of individual Christians to each ] 1 Cor. iii. 11. 2 1 Cor. ii. 3, 4. 84 COMMENTARY. Chap. U. 21. other, and the mutual aid rendered by being thus fitted together, is a beautiful idea in this passage, as well as in chapter 4:16. Every part of the building is necessary to its strength, and symmetry, and beauty. Every member of the church not only has a work devolved on himself, but, by his relation to every other member, the importance of his particular service is augmented. A slight defect in a single part of a complicated machine often deranges the action of the whole, and essentially impairs its force. Grace, by giving ynity of spirit, by fitly framing the mem- bers together, gives great power to the action of the church. Each member growing, and pervading the whole social body with his hallowed and inspiring influence, all grow. Unto a holy temple. — It is no longer a mere house, but a temple. The allusion is, doubtless, to the temple at Jerusalem, — the type of the church. The actual temple was called holy, because consecrated to holy purposes exclusively. Christians are set apart to the service of God, personally sanctified by the blood of Christ. This idea of a temple is beautiful, and exceedingly significant. The tabernacle, and afterwards Solomon's temple, filled with the sheldnah, was a sublime symbol of the church. The manifestation was that of a supernatural cloud, mild and effulgent. This exhibition of the divine presence ordinarily rested over the Ark of the Covenant, or the mercy-seat, "between the cherubim." And thou shalt put the mercy-seat above upon the ark; . . . and there I will meet with thee, and will commune with thee from above the mercy-seat, from between the two cherubim, etc.^ He that dwelleth between the cherubim.^ Though the word shekiuah is not a Bible term, allusion to the fact symbolized by it is fi-equent. The Jews, as is seen in their 1 Ex. XXV. 21, 22. 2 Fsulm Ixxx. 1; Numb. vii. 89i PBalm xcix. 1. Chap. 11. 22. E P H E S I A N S . 85 writings, so designated the visible presence of the divine glory. Occasionally, this divine presence was seen in the door of the tabernacle^ The divine presence was also symbolized in the pillar of cloud and of fire, which con- ducted the Israelites through the wilderness. But our passage is an allusion to it only as seen in the temple, or tabernacle. Here God gave oracles, w,as worshipped, and communed with His people. In allusion to this, each indi- vidual Christian is called a temple ; also, the whole church in its organic capacity. God is present, by His Spirit, to each believer — ruling, leading, speaking peace to his soul through faith, shedding abroad His love in the heart ; that is, expressing His parental affection to the consciousness of our filial feelings. The tokens of His love, called the shek- inah, are ineffably mild and full of glory. Before Him the soul waits to obey His commands, and to offer its homage ; and thus, through each individual believing heart, God rules and upholds the entire church, making it, in the noblest sense, the temple in the Lord. God is never wor- shipped except in the Lord ; that is, in Christ. Verse 22. In whom also ye are builded together, for an habitation of God tlirough the Spirit. Believers in Christ had been represented as citizens, — fellow-citizens; then, as the household of God, — members or inmates of the house of God. Thirdly, the figure is changed, and they are viewed in the light of a house itself, the superstructure of which is raised on the apostles and prophets as instruments, and on Christ as the chief founda- tion. In the fourth place, this building is enlarged and 1 Numb. xii. 1—10; Deut. xxxi..l5. ^ 8 86 COMMENTARY. Chap. II. 22. beautified into a temple. In this twenty-second verse the idea of a temple gives place to a more familiar and endear- ing one — an habitation of God. This is its fifth view. Jh whom; that is, in Christ: a mere repetition of redemp- tion through Christ. Also ye. — l&o% only the Ephesian Christians, as well as all believers, but especially the Gen- tiles, as well as the Jews. Are huilded togetJier. — All, alike, receive their vitalizing energy in and through Christ. It is the "spirit of life in Christ Jesus," which rears this superstructure, — ^makes the house grow. Of His fulness have all we received.^ An Jidbitation of God. — That which was viewed as a temple where God approached, or met His people, and occasionally is seen by them, is here represented as abiding — permanently dwelling. The idea of the temple has in it more majesty ; this, more of the home-feeling. This idea of God's dwelling in His people, is found in the Old Testament, as well as the New. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy ; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.^ He who inhabiteth eternity, who dwells in the high and holy place, — the throne of the universe, — dwells also with him that is contrite and hum- ble, — the light of whose presence revives the heart. This is unspeakable love — infinite condescension. In the New Testament, the doctrine abounds frequently with the addi- tional idea of Christ's spiritual presence iij, the soul. Not only the spirit of truth dweUeth with you, and shall be in you, but Jesus said. If a man love me he will keep my words; and my Father wiU love him, and we will come unto him, and make our abode with him.^ A habitation 1 John i. 16. 2 Isaiah Ivii. 16. 3 John xiv. 17—23. Chap. II. 22. B P H E S I A N S . 87 is a place where the inmates dwell not only permanently, — it is an abode, — but where there is social enjoyment. Hence Christ says,^ If any man hear my voice, and open the door, I will come in to him, and will sup with him, anS he with me. Christ's intercourse with His disciples is as friend with friend. This is through the Spirit. God does not take up His abode except where He has previously pre- pared a habitation. And there is no true church which is not pervaded by the Spirit. It is not the organic body which He makes His habitation, but the believing,, obey- ing, sanctified church. The building is built up of lively stones? It must not be overlooked, that, for the third time in these two chapters, the doctrine of the Trinity is distinctly brought forward by the apostle. Compare notes on chap- ter 1 : 13, 14; chapter 2:18; and now this twenty-second verse. In whom ; that is, in Christ. An habitation of God; in the Spirit. 1 Kev. iii. 20. 2 Peter ii. 5. CHAPTER III. After the apostle had, in Chapter I., unfolded the scheme of mercy, he offered a prayer, that, the eyes of their understanding being enlightened, they might be able to comprehend and appreciate its rich grace. Having occupied Chapter II. in showing how this rich grace was designed for all men, Gentiles as well as Jews ; and the power of Christ's cross to reconcile them to each other, and both to God; in Chapter III. he again declares (verse 14, etc.) his habit of praying for them; that God would strengthen their piety by His Spirit ; that Christ might dwell in them, and thus they be able to comprehend the incomprehensible love of Chi-ist. But before he had completed the first sentence, he is turned aside — as his fervid spirit often is, in his epistles — to declare and explain his call to preach the gos- pel to tlie Gentiles. THE apostle's MISSION TO THE GENTILES. Verse 1. For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles. For this cause. — Because in this scheme of mercy the Gentiles were included. Because Gentiles and. Jews are builded together, for a habitation of God. I Paul, the prisoner of Jesus Christ. — Paul styles himself the servant of Jesus Christ; also, an apostle of Jesus Christ; here, the prisoner of Jesus Christ. He was then a prisoner at Rome, sent thither by the persecution of the Jews.^ For you Gentiles. — It was an offence to the unbelieving and bigoted Jews, that "the covenants of promise" should be extended to the Gentiles. Even the Christian Jews were slow to acknowledge this claim. Paul taught that 1 Acts XXV. 11 ; xxvi. 32 ; xxviii. 19. Chap. III. 2—13. EPHESIANS. 89 there is no difference between the Jew and the Greek ; for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved. ^ And he vindicates his conduct in going among the Gentiles and preaching the gospel to them, in the verses subsequent to those just quoted: that, in order to call on God, they must believe ; and faith requires instruc- tion ; and, having no teacher of their own, he was sent. This was the brunt of his offence, and for which he was sent a prisoner to Ca3sar. Verses 2 — 13. If ye have heard of the dispensation of the grace of God which is given me to you-ward : 3 how that by revelation He made known unto me the 4 mystery, as I wrote afore in few words ; whereby, when ye read, ye may understand my knowledge in 5 the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the 6 Spirit ; that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in 7 Christ by the Gospel : whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of His power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the 9 Gentiles the unsearchable riches of Christ ; and to make all men see what is the fellowship of the mys- tery, which from the beginning of the world hath been hid in God, who created all things by Jesus 1 Rom. X. 12, 13. 90 • COMMENTAKY. Chap. III. 2— 13. 10 Christ ; to the intent that now unto the principal- ities and powers in heavenly places might be known 11 by the church the manifold wisdom of God, ac- cording to the eternal purpose which He purposed . 12 in Christ Jesus our Lord : in whom we have bold- ness and access with confidence by the faith of Him. 13 "Wherefore I desire that ye faint not at my tribula- tions for you, which is your glory. ANALYSIS. In (he paragraph just given, the following points are brought to view : — The ministry of the gospel as committed to Paul, vs. 2, 7. — 7%e message is one of mercy, unsearchable in its nature and de- gree, vs. 2, 8. — The gospel, specially that the Gentiles should share in its salvation on equal terms with the Jews, was not fully made knoion for ages, as it now is — it had been a mystery, vs. 3, 4, 5, 6, 9. — This mystery was made known to Paul, as well as to the other apostles and prophets, by revelation; much of it in the form of inspiration, v. 3, 5. — His commission or dispensation was a gift of grace ; and to engage in the work assigned him, he was incited by the effectual working of divine power in his heart. ITiis was his call to preach, u. 7. — One of the motives constraining him, and which moved God to commission him, was to make known the manifold wisdom of God, both in the plan of redemption and its execution : specialty in ex- tending it to the Gentiles, vs. 9, 10. — All of which was according to an eternal purpose in Christ Jesus, v. 11. — Faith in whom gives us confident access to God, v. 12. — Finally, in view of this relation and its peculiar circumstances, the apostle beseeches his Gentile brethren of the church at Ephesus, not to faint at his tribulation, being a prisoner for therm, for it should be for their glory, v. 13. •Verse 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward. — If ye have heard, does not express a doubt. It is > equivalent to an Chap. III. 2—13. BPHESIANS. 91 expression very like this : If ye have heard, as I am confi- dent you have ; or since ye have heard of, and know my calling to, the work of this ministry. Dispensation of the grace of God. — The term dispensation has three meanings: a plan, or the arrangements of a scheme or enterprise ; the actual administration of this plan; and the function or ofiice of him who thus administers. The last is the idea here, — the duty, or responsibility, of dispensing the gifts of God in salvation. It is a stewardship. Paul was com- missioned to publish to sinners this scheme of grace. The grace was to all. The scheme included the Gentiles as well as the Jews. To you-ward. — To you, Gentiles. Verse 3. Sow that by revelation He made known unto me the mystery, as I wrote afore in few words. — The supernatural character of Paul's knowledge of the scheme of mercy, is here alluded to, but more fully stated in verso sixth, where it is explained. Mystery is a terra employed to designate those doctrines of the gospel exhibited in the first chapter of this epistle, — the general plan of redemp- tion, — including, specially, the fact, in the second chaptei', that this gospel was to be extended to the Gentiles. It is called a mystery, because it could not be known by the unaided powers of the human mind. The riches of God's grace in the scheme of mercy are unsearchable. They arc not to be fathomed by reason. They never can be fully fathomed, even when revealed. But that is not the reason why here they are called a mystery. It is only what could not be understood till revealed supernaturally. This is true of the principles of the gospel generally. It is spe- cially true that no one could have foreknown, till told, that the Gentiles should share in it. The analogy of past his- tory, till the advent of Christ, was unfavorable to such a supposition. Everything favored the idea that, as the 92 COMMENTARY. Chap. III. 2—13. Jews had been His chosen people, so they were to con- tinue in exclusive enjoyment of the covenants of promise. That God would save sinners by Christ, and that those who were afar off should be brought nigh, through Christ, could be known only by a special revelation. As I wrote afore in few words; — referring to what he had written in the first and second chapters, which, as we have said, contain a brief exposition of the elements of the gospel. Some have supposed that allusion is here made to some short epistle {in few words), addressed to the church at Ephesus, but now lost. There is, however, no evidence that any of the inspired writings are lost. The application of the expression, as I wrote in feio words, to the foi-mer part of this epistle, is natural and satisfactory. Verse 4. Whereby, when ye read, ye may understand my hnowledge in the mystery of Christ. ■ — Whereby, by what he had briefly written ; whe}i ye read, or by reading which, ye may understand my knowledge in the mystery of Christ. By reading, ye will be able to understand the character and extent of my knowledge of the jDlan of sal- vation. All the church might hear this epistle read in public, — it being customary to read publicly the apostolic communications. Some might have the private perusal and examination of the original manuscript. Any one could take copies when the writing was so brief as this epistle. Before the art of j)rinting, books of all kinds were expen- sive, and therefore scarce. Still, there can be no reasonable doubt that this short epistle was frequently copied, and might be read by all. Mystery of Christ. — Christ reveals the mystery of salvation. He brings life and immortality to light. In this sense, it is the mystery of Christ. But the probable meaning is, the mystery of the scheme of mercy ; of which scheme Christ is the foundation and the Chap. III. 2— 13. EPHBSIANS^ 93 executor. Christ is, in His nature, and person, and works, a mystery — the great mystery of godliness — God manifest in the flesh. The spiritual blessings with which God has blessed us in Christ,^ are the leading feature, the all-com- prehending idea of this mystery. The relation of Christ to it is somewhat various ; and its relation to the Gentiles is an important fact, and made prominent in this chapter. Verse 5. 'Which in other ages was not made known unto the sons of meti, as it is now revealed unto IBs holy apos- tles and prophets hy the Spirit. — Which (mystery) in other ages. Either to others, — that is, to former generations, — or, according to our translation, having respect to time and not to j>eople, during other periods ; which in other, or during other ages, was not made known. Was not made known unto the sons of men. — The purpose of God to give to the world a Saviour, made known early in the his- tory of the race, and often repeated, was called the " cov- enant of promise.^" But the indistinctness of these com- munications is obvious, and what the apostle here alludes to. The law was a shadow of good things to come.^ The prophets of the Old Testament did not themselves under- stand this subject as the apostles and prophets of the New did ; and of the mass of the race, of the sons of men, this is strikingly true. The heathen were not only without Christ, but without God in the world. The Jewish nation, as such, were ever looking arid longing for clearer light, and the reality of what they hoped for. That these spirit- ual blessings should, in due time, be given to the Gentiles, is also shadowed forth. He will famish all the gods of the earth; and men shall worship Him, every one from his place,, even all the isles of the heathen-.^ But whether this was to be by bringing all nations into the Jewish polity, 1 Eph. i. 3. 2 See notes on chapter ii. 12. 3 Heb. x. 1. * Zeph. ii. 11.- 94 COMMENTARY. Ch AP. IH. 2—13. and thus making of all nations one theocratic kingdom, and so making them " fellow-heirs," and "one body;" or by breaking down the middle wall of partition, and thus bringing the Gentiles nigh, was not understood. Hence emphasis is to be placed on the particle as : as it is now revealed. Not so clearly as it now is. On the mountain- tops were seen gleams of the morning dawn ; but over the plains, and through the valleys, was widespread and un- broken darkness — "a land of darkness, as darkness itself." It is now revealed — that is, made known — unto Sis holy apostles and prophds, the inspired teachers of the gospel.' They are Sis — that is, God's — apostles and prophets, because commissioned and qualified by Him. They are said to be holy, not Only because of their personal piety and peculiar miraculous gifts, — on both of which accounts they were said to be men full of the Holy Ghost,^ — but because of their being set apart to a religious service ex- clusively. They were holy, because consecrated. JBy the Spirit. — These supernatural communications were not merely revelations, but revelations made by inspiration. Few subjects are so important to be rightly understood as the doctrine of the inspiration of the Scriptures. Some deny not only that they are inspired, but also that they -contain a revelation from God. Others admit that rev- elations have been made, and are recorded in the Bible ; but they attach no infallibility to the record — believing that good and wise men, with important advantages for knowing the truth, have given to us their conceptions of the doctrines and facts of revealed religion. They deny the special superintending and suggesting agency of 1 On tlie office and qualifications of tliese apostles and propbetSj see notes on chapter ii. 20. 8 Acts vi. 3, 8; vii. 56. Chap. III. 2—13. EPHBSIANS. 95 the Holy Spirit. The idea that the apostles and prophets were divinely taught, so as to render them infallible, is either utterly rejected, or so modified and attenuated, as to undermine the authority of the Bible. It will be perceived that we make a distinction between revelation and inspi- ration. Revelation is the substance, inspiration the method of communication — the vehicle of truth revealed. A rev- elation may be made orally, as the conversations of Christ. God has often spoken to our race in a supernatural mani- festation and voice, — as to Adam,^to Moses,'' to the Israel- ites,' to Joshua,* to the prophet Isaiah.' Instances are scat- tered through the Old Testament. It is repeatedly called the word of God, communicated in any manner — by voice, by vision, or by mspiration. That it was often communi- cated by inspiration, and that all the Bible was written under the agency of the Sjjirit, is plainly taught in the Scriptures themselves. To this there have been made sev- eral objections. (1) It has been said that it would require a miracle; and, as the objectors deny miracles, they of course deny inspiration. But the laws of both matter and mind are neither original nor unchangeable. They must ultimately, if not now, have depended on the divine will. The same will which creates, can, of course, modify or de- stroy. The contrary supposition would be absurd. He who created the mind, can speak to it and give it understanding. An image, faint we admit, but fitted to remove all possible objections of this character, may be seen in the manner that the silent look of the mother often conveys to her infant, before it can speak or understand language, the thoughts and feelings of her own heart. The infant so distinctly interprets the workings of the mother's mind, as to smile 1 Gen. lii. 8, 9, 10. 3 Exodus jix. 6 Isaiah vi. 1, 8, 9. 2 Exodus iii. 2—22, i Joeliua v. 13—15. 96 COMMBNTAKY. Chap. III. 2—13. or be sad as she looJcs. Cannot God, •who can be present to the finite spirit without any media, express to it His thoughts and will? Sow this communication can be given, we do not know ; nor do we know how the infant reads the heart of its mother. We know it does. Nor do we, who have never been inspired, know how the prophets and others could be confident, of such communications, that they were from God, and not imaginary. We are told that it is a sure word of prophecy.^ This certainty attached, necessarily, to the consciousness of him to whom God was speaking. (2) Some think that because the writings of the Bible vary, according to the peculiar men- tal habits of the individual writers, they must be purely human, and not divinely dictated. It can be, however, no more an objection to God's causative agency in the pro- duction of the book, than variety in the phenomena of nature is a proof that God is not their cause. That the diiferent portions of the Bible should vary according to the mental character of their authors, is analogous to all God's works. God endows different minds diiferently, for wise ends. Moses and Aaron had different gifts, but the same spirit guided them. Isaiah and Ezekiel, among the prophets ; Paul and John, among the apostles, differed in a marked manner : but all were animated by one spirit. That inspiration should be plenary, making the subject of it infallible, is no proof that the divine agency must de- stroy, or even interfere with, the freedom of the finite agent. .v"So far," says Gaussen, "are we from overlooking human individuality, everywhere impressed on our sacred books, that, on the contrary, it is with profound gratitude, and with an ever-increasing admiration, that we regard this living, real, human character infused so charmingly 1 2 Peter i. 19. Chap. I1I< 2—13. EPHESIANS. 97 into every part of the "Word of God. We admit the fact, and we see in it clear proof of the divine wisdom which dictated the Scriptures." We might thus answer, were it necessary, many similar objections; not one of which does, in fact, militate against their infallibility, through the agency of God, who is truthful, and cannot err. But the direct proof that the writers of the Bible were inspired, is abundant and positive. Christ teaches the fact. David wrote in the Spirit?- Paul not only declares the Scriptures to be holy, and able to 'tnake its wise unto salvation, and to make the man of God perfect, — which they could not do unless infallible, — but to be inspired. All /Scripture is given by inspiration of God? Peter, in like manner, teaches that the writers of the Old Testa- ment were divinely inspired. In alluding to the infalli- bility of the revelations of the gospel, he calls attention to the voice of God in " the holy moxint," when there came to Christ, in the hearing of His disciples, "a voice from the excellent glory. This is my beloved Son, in whom I am well pleased." Compared even with this, the Scrip- tures of the Old Testament were a more sure word, as a light that shineth in a dark place. The reason of this infallibility is, that it came not by the will 'of man; but holy men of God spake as they were moved by the Holy Ghost.'' That the authors of the Kew Testament were inspired, and so infallible, is manifest (1) from the promise of Christ that He would so qualify His apostles when He commis- sioned them to carry forward the work of which he had laid the foundation. Christ, in His last free conversation with His disciples, said, " These things have I spoken unto you, being yet present with you." (Oral reveLation.) But 1 Matt. xxii. 41, 42. 2 2 Tim. iii. 15— 17. 3 2 Peter i. 16— 21. 9 98 COMMENTAKY. Chap. III. 2— 13. the Comforter, whicli is the Holy Ghost, whom the Father ■will send in my name. He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.^ This is inspiration. It is the promise of Christ. And, as Christ proceeded in his conversations and consolations. He renewed the promise with an important addition, — not only to recall what He had said to them, but to make fuller disclosures, which they could not bear as yet. When the Spirit of truth shall come, He shall guide you. into all truth; Se will shoio you things to come? That this promise was fulfilled, the apostles claimed. "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." Why ? For the gospel which was preached of me is not after man, hut hy the revelation of Jesus Christ? He was a divinely taught, and divinely authorized teacher, and, therefore, infallible, and spoke with authority. But that this revelation was by inspira- tion, is distinctly shown 1 Cor. 2 : 1 — 13, specially verse ten : God hath revealed them unto us by His Spirit. That the Scriptures are infaUible, and speak with authority, is their peculiarity, which distinguishes them not only from cunningly devised fables, but from all human compositions ; and all attempts to impair the confidence of men in such distinguishing characteristics is wrong, — injurious to the best interests of our race, and must be displeasing to God. Verse 6. That the Gentiles should he fellow-heirs, and of the same hody, and partakers of JBs promise in Christ hy the gospel. — One of the important elements of the gos- pel, to which the apostle makes reference in the thu-d, fourth, and- fifth verses, and which he calls a mystery, — now much more clearly revealed than formerly, — was that 1 John xiv. 25, 26. 2 John xvi. 12, 13. 8 Gal. i. 8—12. Chap. III. 2— 13, EPHESIANS. 99 the Gentiles should share with the Jews in its blessings. (See notes on 2 : 4 — 17.) They were to be heirs of God. The gospel was to make them children, and if children, then heirs — fellow-heirs with the Jews ; as truly children as the Jews; heirs of God through Christ;^ heirs accord- ing to the promise;^ heirs of salvation;^ heirs according to the hope of eternal life.* Of the same, body. — In the Christian Church, Jew and Gentile are one. Whatever local separations there may be among the disciples of Christ, they are essentially "one body and one spirit" (4 : 4). PartaJcers of IBs promise in Christ. — The object of the promise was the Messiah, and in Him, all spiritual bless- ings ; and that these blessings should be extended to the Gentiles — that they should be partakers. The promise was first to Adam in the garden, — The seed of the woman shall bruise the head of the serpent.^ Specially to Abra- ham, in which the promise is made to include the race, — In thee shall all the families of the earth be blessed.^ Similar promises were frequent before Christ.'^ Between Abraham and Christ there were important limitations, restricting these promises to the literal posterity of Abra- ham. But no sooner had Christ come, than they were extended without restrictions to all nations. The com- mission was universal. Go ye into all the world and preach the gospel to every creature. We are liable to look upon the privileges of the gospel as the Jews did, as if an original inheritance to us. This is not the fact. In time past, we were not a people ; but are now the peo- ple of God. We had not obtained mercy ; but now have obtained mercy .^ But when the Gentiles first heard this gospel preached to them, they were glad, and glorified the 1 Gal. iv. 7. 3 Het. i. 14. « Gen. iii. 15. 7 Acts xiii. 23, 27; xxvi. 6. 2 Gal. iii. 29. 4 Tit. iii. 7. 6 Gen. xii. 3. 8 1 Peter ii. 10. •100 COMMENTAKY. Chap. III. 2—13. word of the Lord.^ This promise was in Christ, by the gospel. — Made in Him; realized in Him by His death, and by the preaching of His cross. He is the Lamb of God which taketh away the sin of the world ; and the field of the gospel is the world. * Verse 7. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectiial working of His power. — Whereof — Of which gospel. A m,inister (a preacher). — But the word implies service. It is the same word which is often translated dea- con ; applied to him, in the early church, who was its almo- ner — cared for the poor and the sick, and dispensed its charities. A minister of the gospel is one who dispenses its spiritual treasures. The idea is not very unlike that of steward, — a responsible and entrusted servant.^ These treasures are dispensed by preaching, or by religious teach- ing. The minister of Christ preaches Christ's gospel. But the idea is more comprehensive than preacher or herald. Preaching or public teaching is not the whole work of the minister. As a shepherd, he feeds the flock of God ; as a steward, he gives to all their meat in due season. In Christ's stead, — in public and in private, — he beseeches men to be reconciled to God. According to the gift of the grace of God. — The appointment to the ministry is a gift — a gracious gift. It is a privilege to be a minister of the gospel. It was so deemed by Paul, and is so by all good ministers. It is not to be assumed; but when given, grate- fully accepted, and its duties clieerfully discharged. It has its trials ; but it has its rich consolations in this life, and will have still richer rewards in the future. For a sinner — not to say a persecutor, as Paul had been — to be per- mitted to minister this rich gi-ace to sinners, is unspeaka- I Acts xiii. 48. 2 1 Cor. iii. 5; 1 Thess. iii. 2; 2 Cor.xi.23; Col. i. 7. Chap. III. 2— 13. EPHESIANS. 101 ble condescension in God. Given unto me (that is, com- municated to him) hy the effectual worldng of His power. — The working, or energy, of God's power in the heai-t in any way, — to believe, to obey the gospel, or to preach it, — is effectual, by exciting the affections. This divine energy is effectual; not contrary to the will of man, but irresistible, by taking away the disposition to resist. When the heart is made susceptible by divine grace, truth, duty, future rewards, all affect the will. The power of God works effectually by changing the desires, and so sup- pressing the opposition of the will. It is thus that God makes us willing in the day of His power. The soul, thus renewed, breaks for the longing it hath unto the judgments of God.^ Paul was not only thus effectually wrought upon to embrace the gospel, but to preach it — to minister it to the Gentiles. He believed and loved the truth. He saw and appreciated the condition of guilty, wretched men. He had respect unto the crown of right- eousness. This was Paul's call to preach. The language of the passage shows that he was powerfully wrought upon. This idea of agency, or energy, is involved in the terra according to — not merely in agreement with, but as the effect of — the gift of grace effectually working. The ministry of this day, and of all times, needs this effectual working of the power of God. All ministers may not have Paul's talents, either natural or supernatural ; but all may have, and ought to have, his spirit — his earnestness and self-denial. Verse 8. Unto me, who am less than the least of all saints, was this grace given, that J should preach unto the Gentiles the unsearchable riches of Christ. — The apos- tle's humanity is remarkable, and is the obvious effect of I Psalm cxix. 20. 9* 102 COMMENTAET. Chap. III. 2—13. the gospel. There is no evidence that he was naturally a meek man. There are striking evidences t)f the con- trary. The new religion made him a "new man." In- tellectually the ablest of the apostles, he deems himself the least of aU saints. In the original the term is a com- parative superlative, which renders the idea intensive ; a use not confined to Paul, but found occasionally in other writers, specially in the poets. Was this grace given (see notes on verses second and seventh) : the unsearchable riches of Christ. The gospel is a provision of rich mercy, incomprehensibly rich. The love which originated it is divine, unsearchable : God so loved the world, etc' It was executed in love unsearchable. Christ loved us, and gave Mimself for us.^ The love of Christ passeth knowl- edge.' That the Holy Spirit should condescend to enter and dwell in depraved, unlovely hearts like ours, and garnish them as temples, is love unsearchable.* The un- searchableness of Christ is also seen in the number of sinners saved, — a great multitude, which no man can num- ber,* — in the number of each individual's sins, and the degree of their turpitude and guilt, — the blood of Christ cleanSeth us from all sin,^ — in the number and value of its blessings. The forms of the blessings, and their power, are as various and as eflScacious as our needs : freedom from punishment, bliss, both present and future ; guidance, support, and present consolation; holiness and glory — and all everlasting. It is eternal life. New discoveries will be made, and new riches experienced eternally. No wonder Paul's quickened spirit deemed it a privilege to preach these unsearchable riches to perishing men. Though called specially to preach them to the Gentiles ; 1 John iii. 16 ; 1 John iii. 1. S Eph. iii. 19. 5 Eev. vii. 9. 2 Gal. ii. 20. ■* Horn. xv. 30. 1 John i. 7. Chap. III. 2-13. BPHESIANS. 103 not exclusively. Brethren, my heart's desire and prayer to God for Israel is, that they may be saved.^ But his whole life was characterized by a missionary spirit. If the mis- sionary of this day faint in his work, let him rekindle his missionary zeal by reading the history of Paul, as well as of Jesus Christ, the altar where the apostle lighted his flame. Verjse 9. And to make all men see what is the fellow- ship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ. — ; Paul's chief commission was to the Gentiles, as we have said. But it was general. This is the force of atid as well as all; — to make men see. To instruct the mind, is analo- gous to giving light to the eye. Light reveals material objects ; knowledge, spiritual truths. Divine revelation is a light shining in a dark place. He who promulgates this revelation makes men see. The light of the glorious gospel shines.^ Preachers of the gospel shine as lights in the world, holding forth the word of life.^ Paul was gra- ciously and effectually wrought upon to enlighten the world as to the scheme of mercy. All ministers of the gospel are to be emphatically teachers of the scheme of mercy. There is no such field of knowledge as this. It is unsearchable in its science as well as in its love. What need and what motives to study ; what patient, honest and earnest investigation is indispensable in the Christian min- istry ! Paul received his knowledge by direct revelation. We must gather ours from the treasures of the inspired word. How inadequate is mere declamation, or even exhor- tation ! The object of preaching is to make men see; and then to persuade. To make men see lohat is the fellowship of the mystery. Some critics prefer, what is the " economy" 1 Kom. X. 1. 2 2 Cor. iv. 4. 3 Phil. ii. 15, 16; Eev. i. 20. 104 COMMENTARY. Chai'. III. 2-13. or " dispensation " of the mystery, instead of " fellowship." The fellowship of the mystery, as in our translation, must mean the oneness of spirit which the gospel imparts to all classes and nations; the mutual sharing of its benefits, hopes, trials, labors and prayers. If " economy of mys- tery " be prefen-ed, it regards rather the dispensation of this mysterious scheme of mercy. This would be more pertinent, perhaps, to the main scope, where preaching or ministering is the leading idea. But we cannot avoid remarking, in this connection, how rarely any discrepancy of the readings of the text of Scripture changes the sense. There are few, v&ry few various readings of the New Tes- tament which so much affect the thought as in this in- stance, unimportant as it is. ~Which froin the beginning of the world. — That is, from eternity, as is the fact, and as the phrase doubtless means. Was hid in God. — Which He kept to Himself, locked up in His own mind, though the race to whom it pertained had existed four thousand years. There was a duration without beginning, when there were no creatures to whom to make the revelation ; and after the creation of intelligent beings, God, as a sovereign, withheld the knowledge of it till " the fulness of time." Who cre- ated all things hy Jesus Christ. — That the universe, ma- terial and. mental, was created by Christ, is distinctly taught in the Scriptures.' It is equally clear from the Bible that God the Father is the universal Creator; but how God created all things hy Jesus Christ, I do not understand. It seems to recognize the voluntary subordi- nated relation of the Second person to the First. But this is still a mystery. As a sovereign, God has a right to leave it so eternally. In condescension. He may, in the fulness of time, — that is, in eternity, — reveal it to us, as 1 Col. i. 16; Heb. i. 2—10; iii. 4 Chap. III. 2—13. EPHESIANS. 105 He has that scheme of redemption which was so long hid with Himself. Verse 10. To the intent that now unto the principalities and powers in heavenly places, might he Jcnown by the church, the manifold wisdom of God. — To the intent, or in order that. One design of God in calling Paul to preach the gospel was to make known His perfections, not only to men, but to angels, even of the highest orders. The manifold ivisdom of God. — This wisdom is seen in the scheme of mercy, and also in the methods of its execution. Consisting of parts, it is manifold/ all profoundly wise. The expiation of sin by the blood of Christ, though the doctrine commends itself to our moral judgment when understood, is divine wisdom. The original concej)tion is divinely wise. The method em- ployed in bringing men under its influence so as to make it the power of G-od to their salvation is equally so. Might be known by the church. — The idea is plainly that the preacher is to associate with himself the great body of believers. He is to seek to enlighten the minds of all whom he can personally reach, and through the coopera- tion of those who shall believe through him, to accumulate moral power. Thus Christians, as the church increases in numbers, go from strength to strength. All are to let their light shine, all are to hold forth the word of life. Not as Paul, the official preacher, but all, each in his sphere, and as the Providence of God shall give the occasion, must make known the manifold wisdom of God. The church refers only to true disciples, actual believers. But in its associated capacity, the church, as an assembly, or an organism, is obviously an underlying idea. Pastor and church are correlative terms. One implies the other. A church without a pastor is like a flock without a shepherd 106 COMMENTAKT. Chap. III. 2— 13. — they are soon scattered. But a preacher, without a cooperating church, has but little power. His chief influ- ence is through the agency of the members of the body. Christ devoted much, if not most, of his three years' minis- try on earth to training a band who should be co-workers, and should labor in His absence. A larger part of the ministry of the aj)ostles, as their epistles show, was to edu- cate the church as fellow-laborers. Unto the principalities mid powers in heavenly places. — The redeemed have the deepest interest in the gospel, but angels contemplate it with profound interest. They announced the Saviour's birth. They ministered to him when on earth, as they do to his disciples. But here the most exalted of them are represented as sharing in this interest. Principalities and powers, archangels. Hints like this teach us that there are distinctions, ranks of unknown character among the angels of heaven; and that none are too exalted to sympa- thize in human redemption. Christ as a Redeemer will be glorified" by angels as well as by saints. He will, at his appearing, bo admired by all, for all wiU love Him. The idea is sublime, and the inspiration unspeakable, that our cloud of witnesses includes all ranks, from the humblest believer to the most exalted celestial power. Verse 11. According to the eternal purpose which He purposed in Christ Jesus, our Lord. — This manifold wisdom, executed on earth by the varied agencies of the gospel, and made known in heaven, was an eternal purpose of God. It was not only executed by Christ, hut purposed in Christ Jesus. The original is, which He made in Christ Jesus ; meaning, which purpose He made, as the connection obviously demands. Christ did execute this purpose of mercy. The ground of mercy to sinners was in Him ; in what He did, and what He is now doing, as mediator and Chap. III. 2—13. E P H E S I A N S . 107 as a quickening Spirit. But all this was foreseen, and, in the divine purpose, anticipated from eternity (see notes, chapter 1 : 3, 4). Verse 12. In whom we have boldness and access with confidence by the faith of Sim. — From the sovereign good- ness of God the apostle turns to the privileges and piety of the believer. In whom — that is, in Christ Jesus — we have boldness. — Not arrogance or temerity, but that fearlessness which love and a spirit of reconciliation awakens. Though as sinners we fear to approach God, — to such, as conscience testifies, God out of Christ is a " consuming fire," — yet in Christ we approach him fearlessly. And access with confi- dence. — The believer has- a confident approach to God, in all forms of worship, in prayer and praise, in reliance on Him as parental and forgiving, with the fullest assurance that He will not repel us. We expect His parental sym- pathy. His benignant smile, and an answer to all petitions. But this confident approach must be by the faith of Him ; faith, of which Christ is the object, in His personal existence and mediatorial work. From want of this faith in Christ, feome are deterred from coming to God in prayer; while others, equally destitute of faith, call on Him in their own name, and go away unaccepted and unanswered. The faith required implies love, abandonment of all personal merit, implicit reliance on the merit of Christ's blood. With this temper of heart, we have free access to God. Not that there is merit in these exercises of themselves, — all merit is in Christ, — but they are suitable to the relations of a sinner to God, and will not, ought not to be dispensed with. Verse 13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory. — Paul had suf- fered great j)ersecution for preaching the gospel to the 108 COMMENTARY. CiiAP. III. 14—19. Gentiles, and for this reason was then a prisoner at Rome (3:1). But he entreated them not to be discouraged, — that ihe.j faint not, — so as to abandon their position as believers, or relax their onward course as followers of Christ. His tribulation, experienced in their behalf, was their glory — a ground of exultation and encouragement. They were a proof of his appreciation of the gospel, both for himself and them. It made manifest, in the eyes of the world, the moral power of the gospel in sustaining and urging forward the apostle through such sacrifices for their sakes. Thus the gospel, even in afflictions, was the glory of His disciples as well as of Christ ; worthy to be received and trusted in. THE apostle's PKAYBR. Verses 14 — 19. For this cause I bow my knees unto 15 the Father of our Lord Jesus Christ, of whom the 16 whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit 17 in the inner man ; that Christ may dwell in your hearts by faith ; that ye, being rooted and grounded 18 in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and 19 height; and to know -the love of Clnist, which passe til knowledge, that ye might be filled with all the fulness of God. ANALYSIS. Prayer addressed to the God and Father of Christ; — Its ohjecl — inward strength hy the Spirit — the indwelling of Christ hy faith Chap. III. 14— 19. EPHESIANS. 109 the fruit — love ; — the effect of all — a knowledge of the incom- prehensible love of Christ ; — and summarily, both as an effect and a cause — that they might befitted with all the fulness of God. Verse 14. For this cause I how my knees unto the Fa- ther of our Lord Jesus Christ. — At this verse the apostle resumes what he had commenced in the first verse, but from which he had been diverted, by the consideration of his call to preach the gospel to the Gentiles. For this cause. — Either because of the manifold wisdom of God manifest in the gospel, of which he had just spoken, or because he was commissioned to preach to them these unsearchable riches.^ or, which is probably true, from both considerations, he prays for them. I bow my hnees. ■ — The attitude is significant of the act. The idea is that of habit of prayer for his brethren. Doubtless the chief reference is to the Gentiles, who are the principal class here addressed. But his enlarged spirit, under the influence of such a liber- alizing theme, did not, and could not, overlook his Hebrew brethren. TIrUo the Father of our Lord Jesus Christ} Verse 15. Of whom the whole family in heaven and earth is named. — If of whom means of God, then the whole family includes all the children of God, in heaven and on earth ; holy angels, as well as Christians. If our Lord Jesus Christ is the antecedent of whom, Christians only are included ; but all in heaven, already made perfect ; all on earth, in their militant state ; and all yet to be con- verted, who are named Christians. They are the House- hold of Faith. The grammatical construction allows either rendering. Both are true, and analogous to the teachings of the Scriptures. All holy beings, angels and saints, are a fraternity, and are the children of God. All Christians, 1 See notes, chapter i. 3, 17. 10 110 COMMENTARY. Chap. lU. 14— 19. Jews and Gentiles, are a fi-atemity, and are the children of God; they are a family; they are named Christiana, after Christ. It was one motive with Paul, to impress upon the minds of both the Jews and Gentiles, in the church at Ephesus, that they were one family. The logi- cal reason rather favors the idea that God, the Father of our Lord Jesus Christ, is the antecedent; the historical, that Christ is. Who can be indifferent to the privilege of being a mem- ber of such a family — a brother beloved in such a house- hold ? This is one of the spiritual blessings of the gospel <1:3). Verse 16. T7iat JSe would grant you, according to the riches of Sis glory, to be strengthened with might by His /Spirit in the inner man. — The object of the prayer is for spiritual blessings. That God would carry forward in the hearts of these Ephesian Christians what He had begun. The inner man means not only the soul in distinction from the body, the spirit, the " hidden man," ^ in distinction from the material, visible ; but this spiritual nature, renewed and partially sanctified. It means something more than the reason, or higher powers of the soul, including con- science and intellect ; for it is a Bible doctrine that these powers are corrupted by sin, and the whole mind alienated from God. The carnal mind, the whole unrenewed mind, which means something more than the lower propensities, is enmity against God.^ The more this is strengthened, the more depraved the man must be. The man, the inner man, the whole man, must become a new man, before additional strength would be a spiritual blessing. To be strengthened. — To strengthen this partially sanctified soul, is not only to purify the affections, but to increase the 1 1 Peter iii. 4. 2 Kom. viii. 7. Chap. III. 14—19. KPHESIANS. Ill intensity of those already holy ; to render more distinct and comprehensive their apprehensions of truths, more positive and cogent their convictions of duty ; to increase their love of Christ, and their faith as to the realities of the invisible world. Add to this a will firm and ener- getic, and you describe one strengthened with might, or mightily, in the inner man. The same Greek expres- sion is found in Rom. 1 : 4, in which Christ, by His resur- rection from the dead, is said to have been declared the Son of God with power; that is, with wonderful clear- ness, and demonstrative force. Here Paul prays that God would, by IBs Spirit, powerfully strengthen the re- ligious principles of believers ; specially of the Gentile be- lievers, who had recently been brought forth from deep darkness and spiritual debasement. This, as in all moral improvement, is the work- of the Divine Spirit. Accord- ing to the riches of Sis glory. — According to, signifying not only in proportion to, but in consequence of, in which the idea is- that oi cause as well as degree. Such strength- ening as can be effected by the riches of Sis glory; as nothing but the divine perfections can give. Although all the attributes of God are included. His supreme excel- lence, as the "Father of glory" (1 : 17), the leading idea is that of power. In all His perfections He is glorious, richly so ; yet in the renovation of the sinner dead in sins, omnipotence, as well as grace, is glorious. If such might is requisite, how wonderful the event of regeneration, and all progress in personal holiness. Verse 17. That Christ may dwell in your hearts hy faith ; that ye, being rooted and grounded in love. — The general object of the prayer, as we have intimated, was strength and confirmation in holiness, hy the Spirit. The same result is taught in this verse by the indwelling 112 COMMENTARY. Chap. III. 14—19. of Christ. That Christ may dwell in your hearts by faith. — Without any recognition of its apparent difli- culty, the inspired writers attribute the same work to God, to the Spirit, and to Christ. This is explicable only on the principle that there is a sense in which they are identical, — one Nature, one Being, one God. But in some way, unknown to us, they are distinct and three. The fact of Christ's dwelling in the hearts of believers, is frequently taught in the New Testament.- " Christ ^w yoii, the hope of glory."' If a man love me, etc., my Father will love him, and we will come unto him, and make oicr abode with him.^ Here, the Father and Son are represented as distinct, and yet as the identical God. Christ with God, and yet as doing the same divine work : omnipresent, and giving spiritual life. The power of Christ in giving spiritual life is taught also in connection with human agency, and equally left without explanation. "I live: yet not I, but Christ liveth in m.e."^ Christ is everywhere, all in all ; but in a gracious manner He dwells in the heart of the believer. The atonement is a doctrine incomprehensible, in the ground of its efficacy and in the extent of its love. But neither are more inexplicable than His indwelling agency, regarded with reference to the Father, or to the voluntary agency of the human spirit on which, and through which, it acts. It is an idea full of adoring interest that Christ mediates on high; but not less solemn or affecting that ITe lives in iis. Such is the depravity of the human heart, that we never have a good thought or desire but that He is the secret cause of it. And if we persevere in holiness, and obtain victory over the world, it is because Christ dwells in us. Christ dwells in us by faith. In John, quoted above, love is the condi- 'iCoI. i. 27. 2Johnxiv. 23. 3 Gal. ii. 20. Chap. III. 14— 19. BPHESIANS. 113 tion of Ilis indwelling ; here, faith. They reciprocally imply and promote each other. But faith, in this connec- tion, regards rather the appropriating of the quickening, sanctifying, strengthening grace of Christ. The soul is active, voluntarily laying hold on Christ's strength. The connection of the branch and the vine gives a passive conception, imbibing strength. The connection between Christ and the believing soul is active — a voluntary using of power proffered. It is an act of trust in the redeem- ing power of Christ ; of reliance on the spirit of life in Christ Jesus, which makes us free from the law of sin and death.^ Christ is "our life."^ To believe this so as to rely on it, is the condition of all progress in holiness. The omission of this voluntary act of the soul, is not only to abide in depravity, but in guilt and death. That ye, being rooted and grounded in love. — Love, as here described, is one of the effects of being strengthened by the Spirit, and of Christ's dwelling in us by faith. Love is to be taken, in its widest sense, as a pious affection : love to God and love to man ; love of holiness and benevolence. As the fruit of the Spirit, love is the soil in which the tree takes root, and by which it is nourished. It is also the foundation which gives stability to the soul as the "hab- itation of God." This love is both the condition and the means of spiritual illumination, as seen in the next verses. Verses 18, 19. lliat ye may be able to comprehend with all saints, lohat is the breadth, and length, and depth, and height, and to know the love of Christ, lohich passeth knov)ledge. — The connection here is obvious. Spiritual illumination results from deep-seated love. Both love and illumination are the results of the indwelling of Christ, and 1 Eom. viii. 2. 2 Col. iii. 4. 10* 114 COMMENTARY. Chap. III. 14—19. the agency of the Spirit strengthening the inner man; that is, from general sanctification or growth in grace. For all these the apostle prays, in behalf of his brethren, having as an ulterior and specific object their appreciation of those "spiritual blessings" which is his theme (chapter 1:3), and which he has so magnificently unfolded. Thus com- prehensive is the particle that: That ye (Ephesians) may, with all saints (Gentiles or Jews, Ephesians or others), be aile to comprehend and to know. If a distinction is to be made between these* terms, — to comprehend and to know, — the former has stricter reference to the intellect, the latter to the feelings; not only to grasp with the understanding, but to appreciate with the heart. With- out love, this is impossible; which shows that in one of these terms, at least, the afiections are the chief element. To comprehend the hreadth, and length, and depth, and height, has for its object, ^roSaWy, the "spiritual bless- ings," the " unsearchable riches of Christ " (chapter 1 : 3), which we have considered his subject — the seed of this fruitful tree. It is more general than the love of Christ, and comprehends it. The love of Chiist is not only a particular, but the remarkable, the all-glorious, part of these "unsearchable riches." There are many things in these spiritual blessings which, to the natural man, are foolish- ness.i All are to be spiritually discerned. They have a " breadth, and length, and depth, and height," beyond the actual compass of any finite intelligence, unsanctified or sanctified. There is something unfathomable about the whole scheme of mercy. The love of Christ passeth knowledge ; and yet the apostle prays that they may com- prehend and appreciate this subject. There is a sense in which love will enable them to do so. Though the love 1 1 Cor. ii. 14. CnAP.<4II. 20, 21. BPHBSIANS. 115 of Christ is actually incomprehensible ; though it passeth Tcnowledge, — yet, the believing, contrite, loving spirit, having sympathy with Christ, love for His person, fellow- ship with His sufferings, does appreciate His love. Though it passes knowledge in one view, its nature he knows, and its value he gratefully acknowledges ; and this knowledge of the love of Christ will expand with growth in grace. This knowledge and love will mutually nourish each other eternally. Verse 19. That ye might be filled with all the fulness of Ood. — For Christ to dwell in the heart of the believer, is to be filled with all the fulness of God; for in Him dwelleth all the fulness of the Godhead.^ Christ is full of the divine perfections — of power and love specially. And of His fulness have all we received.^ When filled with Christ, therefore, we are filled with all the fulness of God. In these descriptions of the apostle, language fails him. His speech falters under the infinite weight of the glory of his theme. To be filled with all the fulness of God, is to be abundantly supplied, according to our capacity, with the exhaustless abundance of divine power and consolation. The only limit to these gracious influ- ences is our ability to contain, especially our receptivity, or the degree of our love. No wonder that the apostle should break forth in the following strain of sublime praise. DOXOLOGY. Verses 20, 21. Now unto Him that is able to do ex- ceeding abundantly above all that we ask or think, 21 according to the power that worketh in us, unto 1 Col. ii. 9. 2 John i. 16. 116 COMMENTARY. Chap. IllfSO, 21. Him be the glory in the church by Jesus Christ throughout all ages, world without end. Amen. There is nothing we can ask, or even think, which God is not able to do. He can exceed this — abundantly ex- ceed it. The believer, frequently striving against sin in vain, often foiled by his spiritual foes, faints in the con- flict, limiting the power of God, as weU as conscious of his own weakness. How often do Christians regard the condition of individuals, or of communities, as hopeless. If such be not their theoretic views, such are their prac- tical feelings. They admit that God is omnipotent ; but, when looking upon the peculiar temperament, or wrong education, or actual ignorance, or prejudice, or social irre- ligious influences, or the force of some habitual temptation, daily waxing stronger and more enslaving, it is difficult to conceive, and still more to feel, that God can triumph over it all; that He can exceed this abundantly; that, according to the power which quickened the dead body of Christ, and that worketh in us, quickening the dead in sins, He can change the peculiar temperament, correct the wrong education by the teaching of His word, open the eyes of the heart, and dispel the darkness of ignorance, give charity and candor for prejudice, and remove the cOil'upting influence of irreligious associates by converting them, or laying them one by one in their graves. God is the Almighty. God can make the light to shine out of darkness ; and faith in this power is also His gift. Unto IRm he glory in the church. — Such power, so graciously exerted in behalf of sinful man, claims all gratitude and praise ; and thus to praise His grace, would be to glorify Him. To pardon a sinner through the death of his Son, is an act of glorious grace. To make a depraved being Chap. III. 20, 21. B P H E S I A N S . 117 holy, is not only glorious grace, but glorious power. This glory is seen in, and reflected by, the church — the re- deemed throng in heaven and on earth. To render this is the duty and object of the saints. A holy, devout, earnest church so let their light shine, that others, seeing their good works, glorify their Father which is in heaven. All this is J)]! Christ Jesus. — Not only is their praise ren- dered through His name, and accepted on His account, but they are moved to their deeds of piety by Christ dwelling in their heai-ts by faith. Their piety is Christ shining through them. Throughout all ages, world loith- out end. — The translation is the happiest possible. Here, again, language fails in exactness and compass. To all generations of the age of ages, of the cycle of cycles, — continuing to return where it began, without end. Eter- nity ! That it is, we know ; what it is, we cannot know, much less describe. A notion is given of what is incom- prehensible, by heaping together terms. To such excel- lence and such unsearchable riches, glory will be eternally due. Amen. — So be it. Let the church praise Him. CHAPTER IV. At this point the character of the epistle is changed. The preceding three chapters are an exposition of the doctrines of the gospel, pervaded by a spirit of devotion, as is seen in the prayers of chapter i. 16, etc. ; also in chapter iii. 14, etc., and in the doxology of chapter iii. 20, 21. These doctrines arc made to underlie the experience of the believer; the gracious power of God on the " Inner man." On these doctrines, also, are grounded duties ; and from them are made to tiow forth practical godliness, enforced in the remaining portion of the epistle. It is a,n exhortation — to right tem- pers of heart, iv. 1 — 2i; — to the practice of specific duties, iv. 25 — ^32; v. 1 — 33; vi. 1 — 9; — and to seek the requisite strength by putting on the panoply of God, chapter vi. 10 — 17. AN EXHORTATION TO UNITY, ETC. Verses 1 — 16. I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation 2 wherewith ye are called, with all lowliness and meekness, with long-suifering, forbearing one an- 3 other in love ; endeavoring to keep the unity of the 4 Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of 5 your calling ; one Lord, one faith, one baptism, one 6 God and Father of all, who is above all, and through 7 all, and in you all. But unto every one of us is given grace according to the measure of the gift of 8 Clrrist. Wherefore He saith. When He ascended up on high, He led captivity captive, and gave gifts CHiF. IV. 1-16. EPHESIANS. 119 9 unto men. Now that He ascended, what is it but tliat He also descended first into the lower parts of 10 the earth ? He that descended is the same also that ascended up far above all heavens, that He 11 might fill all things. And He gave some, apostles ; and some, prophets ; and some, evangelists ; and 12 some, pastors and teachers ; for the perfecting of the saints, for the work of the ministry, for the 13 edifying of the body of Christ : till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure 14 of the stature of the fulness of Christ : that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby 15 they lie in wait to deceive : but speaking the truth in love, may grow up vinto Him in all things, which 16 is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effect- ual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. AKALTSIS. txeneral exhortation to a life worthy of those spiritual blessings by which and to which they had been called : specifying the inward graces of — humility — meekness — patience — forbearance — and unity, vs. 1 — 3. — TTiis unity is enforced by the numerous instances of unity attending their religious condition; — one body, animated by one Spirit, with its fruits of common hope; having one Lord, with 120 C0M5IENTAIIY. Chap. IV. 1—16. His requirements of a common faith and baptism; — one God and Faflier of all, as the Supreme, vs. 4 — 6. — This unity is not incon- sistent unth a diversity of spiritual gifts, furnished by Christ ; speci- fying the institution of the gospel ministry, as apostles, prophets, etc., vs. 7 — 11. — All of which are given for the perfecting of the saints; seen in — the growth of the body unto the measure of the fulness of Christ — in its unity — in its stability, vs. 12 — 14. — And finally, this diversity in unity is exhibited — as centering in Clirist as the uniting and nourishing principle ; — all are fitly joined together, mutually ministering to each other's strength and growth ; the con- trolling grace being love, vs. 15, 16. I. Verse 1. I, therefore, the prisoner of the Lord, he- seech you that ye walk worthy of the vocation wherewith ye are called. — This first verse is a general exhortation to a worthy, religious life. It is incidentally enforced by the fact that he was a prisoner at Rome on their account, which the Gentile portion of the church well understood, and would be likely tenderly to appreciate ; but chiefly enforced by the nature of their spiritual calling ; — called of God to be holy and without blame before Him in love' — to be children.^ Nothing could be worthy of such spiritual blessings but eminent godliness. In what man- ner believers would walk thus worthily, the apostle pro- ceeds to specify. Verses 2, 3. Wit7i all lowliness and meeJcness, with long- suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. — This distinction between lowliness and meekness, is, that loidir ness — or, as it is frequently translated, humility — implies, ordinarily, conscious unworthiness ; or, as is perhaps pref- erable, a sense of unioorthiness. Not only are the feelings affected, but depressed ; and, when religion is involved, this 1 Eph. i. 3, 4. 2 Eph. i. 5. Chap. IV. 1—16. EPHESIANS. 121 depression is caused by a conviction of guilt and ill desert, which always characterizes true repentance. Contrition is the chief element in the lowliness of this passage. It is the opposite of that pride and self-righteousness which characterize the Pharisee. The proud man is sufficient in himself, both in strength and goodness, while he despises others. Meekness, on the contrary, — we mean when used in distinction from humility, — may be the feeling of one, actually and consciously, both strong and innocent. Though conscious of no feebleness, he is yet lowly ; though unconscious of guilt, he is not boastful. In his relations to others, he exercises his power and rights with gentleness. He is not conceited, making arrogant pretensions ; he does not even claim all that he actually merits. Long- suffering is the patient endurance of evils of every kind, but here of evils wrongly inflicted by others ; that is, not easily angry. This last idea is more fully expressed in the subsequent expression — forbearing one another in love; meeting the frailties, and even unkindnesses, of others with gentleness and forgiveness. Love is both the ground or active principle of such conduct, and the virtue and moral worth of it. Love is the fulfilling of the law.^ This is true, not only as being what the law requires, to love God and our neighbor, but as a constraining principle. This affection, like all others, acts on the will, and excites to activity. As here considered, it works no evil, but re- strains and extinguishes anger. The last duty included in this exhortation is unity : endeavoring to keep the unity of the Sjnrit. — The exhortation was occasioned, and, in some degree, made necessary, by the unlikeness of man- ners, education, and prejudices of the two classes compris- ing the Ephesian Church — the Jews and the Gentiles. 1 Eom. xiii. 8—10'. 11 122 COMMENTARY. Chap. IV. 1—16. They were liable to come into collision, and actually did so. What was true of them, is, in a greater or less degree, true of all Christians. From this view, it is not difficult to apprehend the meaning of the exhortation, to endeavor to keep the unity of the Spirit. It means something more than mere concord. The word spirit does not simply mean mind ; it means the mind as affected by the divine Spirit, the condition of the human spirit, the heart, under the gracious influences of the Spirit of God. These gra- cious exercises of the believer are not designated spiritual so much because they belong to the finite spirit, the soul, as because they are the fruit of the Sjiirit. See 1 Cor. 2 : 15, where such a one is called the " spiritual." See, also, a catalogue of the fruits of the Spirit — love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, tem- perance — in Gal. 5 : 22, 23. Such " live in the Spirit," " walk in the Spirit," — which includes both the cause and the effect. They endeavor, therefore, to keep the unity of the Spirit, who cultivate, by watchfulness and prayer, these gracious tempers of heart. They who do this, invite and cherish that Spirit who is their author. These exer- cises belong to the renewed soul ; they are its furniture, wrought and adorned by the hand of the Spirit. This unity is to be sustained in the bond of peace. This peace- ful influence — this bond which ties so many hearts, meet- ing and mingling, like so many drops of water, into one — is, doubtless, love, of which the apostle had just spoken : forbearing one another in love. Love makes hearts kin- dred. The Spirit gives oneness of doctrinal views, but love is its strong bond. This is the bond of peace. II. Verses 4 — 6. There is one body, and one Spirit, even as ye are called in one hope of your calling ; one Lord, one faith, one baptism, one God and Father of Chap.IV.1-1G. ephbsians. 123 all, who is above all, and ihrouglx all, and in you all. — This unity is enforced by several instances of oneness in the gospel, and by their relations to it. There is one body. — The true church is the body of Christ. It is an illustration drawn from the human body, — an organism, a system composed of parts, of different members and functions. Though, without faith, this body is dead and loathsome, it is as essential to the development and man- ifestations of what is spiritual, as the functions of the body are to the activity of the soul. All disregard of it is as unwise as to neglect the body*; and all contempt of it, exhibited by many, is a reflection on the wisdom of God. The fact of this relation of the members of the Christian Church to one another, their mutual dependence, corre-. spending duties, and moral symm.etry, is beautifully exhib- ited in 1 Cor. 12. The body is not one member, but many. .... God hath tempered the body together, that all members should have the same care one for another. And whether one member suffer, all the members suffer with it ; or one member be honored, all the members rejoice with it. Though each believer holds a separate, individual, and personal relation to Christ, — acting in some essential re- spects alone with Christ, — all are, nevertheless, one body. There is a sense in which the Church — all believers, the body of Christ — is one. The human family are an organ- ism, holding a common relation to God the Father. If one member suffers, all do. But the unity of believers in Christ is still more intimate and mysterious. Members dead, or infectious, must be amputated. But rather let it be healed.^ This body is animated by one spirit, as the human body is by a single soul. The one spirit here is obviously the 1 Heb. xii. 13. 124 COMMENTARY. Chap. IV. 1-16. Holy Spirit. But, as we have said on verse third, it in- cludes the active exercises of the soul, led by the Spirit. There is here a union between the human and divine agencies — so blended, and so cooperating, as to be one. The relation of the diiFerent members of the body is less intimate and less mysterious than that of the divine and human spirit in constituting a single animating principle — that of spiritual life. A body of professed disciples, having differing views of the teachings of the gospel, sep- arate interests, peculiar prejudices, with conflicting wills, must be distracted, feeble, and unlovely. But a church filled with the fruits of the Spirit, though differing in in- tellectual abilities, in. their spheres of activity, in their social relations, tastes, and temperaments, and as unequal in worldly possessions as various in looks and habits, is a beautiful reflection of the one centre of light and love — the indwelling Spirit and the renovated inner man. Like the kaleidoscope, it exhibits, in infinite variety, the moral beauty and glory of Christ. In them His Spirit lives; and through their diversified, sanctified powers He shines. The loveliness, as well as the holiness of this, is urged upon Christians as a motive to unity. M)en as ye are called with one hope of your calling. — Hope, in this passage, comprehends both the object of the believer's expectation — eternal life — and the expectation itself: the object to which the Christian is called, and the state of mind which it awakens.^ These affections, expec- tations, desires and aspirations, are generically alike in all Christians, as they centre in the same heavenly treasures. The inheritance is one, and the foretastes in all are kin- dred. This hope is one of the effects of that one Spirit which seals every believer} To this hope all Christians are 1 2 Cor. i. 22; Eph. i. 13; iv. 30 Chap. IV. 1—16. BPHESIANS. 125 called by the invitations of the same gospel, and effectually called by the same Spirit. Hence both the fitness and the duty of unity. This body of believers has one Lord, one faith, one bap- tism. — While the Spirit is the agent who works in us to will and to do, leads God's children and seals them unto the day of redemption, Christ is the Lord of the church. On Him all are dependent, to Him all are subject. He is head over all things to the church.^ His authority is compre- hended in faith and baptism. By faith we understand the system of doctrines* which He has revealed in the gospel, and which He requires us to believe ; by baptism, a symbolical rite to which His disciples are to submit. Christ is our only Mastei-, His inspired teachings our only rule of faith and practice. He is Lord, and binds the con- science. He requires that we believe what He' has re- vealed. His gospel is made known for the obedience of the faith!' This must require us to believe not only in the exigtence and perfections of Jehovah, the holiness of His moral government,vthe future existence of all men, both good and bad, and those retributions which must eternally separate between the righteous and the wicked, — all of which, with more or less distinctness, natural religion teaches, — but in His own mediation as God manifest in the flesh, and manifested to take away sins. This last is spe- cially those "spiritual blessings in Christ Jesus," those " unsearchable riches of Christ," of which the apostle speaks in the earlier part of this epistle, and which are ever the burthen of his teachings. As Lord He requires faith in these doctrines, and on obedience to this faith He makes our salvation depend. He that believes shall be saved, and he that believeth not shall be damned. 1 Eph. i. 20—23. 2 Eom. xvi. 26. 11» 126 COMMENTARY. Chap. IV. 1—16. We have bat one Lord. Christ is God's only Son. Our profession of this faith is made in the act of baptism, to which Christ as our Lord has required us to submit. It is an expression or acknowledgment of our acceptance of Christ and His gospel. And although the act itself may not be saving, not being necessarily a spiritual act, and like every other work, without faith being dead, its volun- tary rejection is an aggravated sin. Its rejection, if de- liberate, is not only an act of disobedience to our one Xiord, but reveals the irreconciliation of the heart to Him as Lord and Saviour. Baptism ig sometimes administered in the name of the Father and of the Son and of the Holy Ghost,^ at others in the name of Christ only.^ The oneness of the three persons in the Godhead is the only principle on which this can be explained. There is some principle" on which, if baptized in (or into) the name of either, we are in the name of all, being one God. But none are baptized either in the name of the Father alone, or of the Holy Ghost, while they are of Christ. The rea- son is obvious. When the persons are distinguished, Christ is our IiOrd. He is our Redeemer and Master. He is, under the mediatorial dispensation, the head of the church. The ordinance of baptism may be administered, therefore, not only with scriptural authority, but with as much doctrinal propriety, in the name of Christ alone, as of the Father and the Son and the Holy Ghost. It may he le^s imposing, but, when properly understood, not less sig- nificant or binding. Baptism into the name of Christ is an acknowledgment of His divine authority, and a solemn promise, or oath, that we will take Him as our only Lord — one Lord ; that we will acknowledge, worship and obey no other. And as I Matt, xxviii 19. 2 Acts viii 16; Rom. vi. 3j Gal. lii. 27. Chap. IV. 1-16. EPHBSIANS. 127 there is but one God, Christ, in the act of- baptism, is con- fessed to be this one God. And I will turn mine hand upon the little ones, and will refine them as sil- ver is refined, and will try them as gold is tried ; they shall call on my name and I will hear them, and I will say : It is my people ; and they shall say : the Lord is my God.^ A comparison of this passage with Matt. 26 : 31, shows that the Lord called "my God "is Christ, the one Lord of the apostle. One of the methods in which this prophecy is fulfilled is seen in the rite of baptism. The promissory character of baptism, the obligation it involves as a solemn vow, is graphically illustrated in 1 Cor. 10:1, 2. The Israelites, passing under the cloud and in the sea, viere all baptized unto Moses. That is, by this act, they acknowledged Moses to be their leader, and gave a tacit but solemn pledge that they would obey him . in all their wanderings and perils through the wilderness to the land of promise. The analogy between this and baptism into, or unto, or in the name of, Christ, consists not merely in the fact that, as the believer is buried in water, so the Israelites were buried within the walls of the sea, and the overhanging cloud of the divine presence, but essentially in the corresponding pledges given. And the admonition is thus rendered forcible, not to tempt Christ, as some of them tempted, and were destroyed. Disobedi- ence after such a vow is aggravated guilt. Baptism is also a symbol. A " creed," or a summary of "articles of faith" adopted by a body of believers, is a symbol expressed in words. Baptism and the Lord's Supper are emblems, or outward signs of an inward spiritual grace. They are metaphorical representations, not unlike devices which cluster into a close compass 1 Zach. xiii 7—9. 128 COMMENTARY. Chap. IV. 1—16. several qualities or events having some common resem- blance between the thing representing and that repre- sented. This resemblance frequently relates to several associated principles or facts, but has some one prominent, around which subordinate ones are associated ; like the plough for general agriculture, or the sheaf for harvest, or the union of hands for mutual aid. In the Eucharist the bread and wine are significant of all that Christ suf- fered for sinners, and, which is the leading idea, life-giving efficacy and comfort. This is my body, broken for you. This is my blood, shed for the remission of sins. Hap- tisni,\a the same manner, is a physical rejDresentation of sev- eral of the leading truths of the gospel, and is specially sig- nificant of the experience and hopes of the believer. The element, water, is a beautiful symbol of spiritual purifica- tion.^ If the didactic character of the rite terminated here, the amount of water or mocle of its application . would be of no importance. But if it be still further significant, one portion of the symbol is as essential as another. If Christ teaches us in this rite not only that we must be purified from sin, but also what is the expe- rience of the soul in this process of purification, this " washing of regeneration ;" then, to mutilate this device or symbol, is as unwarrantable as to expunge from the text of ScrijDture passages of intrinsic value. Regenera- tion is represented frequently in the New Testament by death — an act of dying to si7i. How shall we that are dead to sin live any longer therein ?^ We are said to be dead with Christ? This death is viewed in tlie light of a crucifixion. Our old man is crucified.* I am crucified with Christ.' The principal analogy here between Christ's 1 Heb. X. 22; Eph. y. 26; Tit. iii. 5; 1 Cor. vi. 11. 4 Eom. vi. 6. 2 Eom. vi. 2; 1 Peter ii. 24. 6 Gal. ii. 20. 3 Rom. vi. 8. Chap. IV. 1—16. EPHESIANS. 129 • dying on the cross and regeneration, is, that the end is the same in each — the destruction of sin. But this is more explicitly set forth in the passages : They that ai-e Christ's have crucified the flesh with the affections and lusts.^ By whom (Christ) the world is crucified unto me and I unto the world.^ The cross put to death Christ — the moral efficacy of that cross destroys sin in the human sou\. The dead are buried. Those dead with Christ are emblemati- cally buried with Him by baptism into death.' Ingenuity has been displayed in obscuring this plain allusion to the mode and significance of this rite. The doctrine of the resurrection is here taught ; and in the act of baptism, professed, with equal clearness. This includes first the spiritual resurrection experienced in re- generation. Paul says to Christians, In baptism ye are 'also risen with Him.^ Not only buried with Plim, but risen with Him. If ye be risen with Christ, seek those things which are above.* The renewal of the soul by God is com- pared to the power of Christ's resurrection.^ It is, in the second jjlace, a symbol of the resurrection of the body of Christ, which is an earnest of our own final resurrection. "Else" — that is, if there be no resurrection of the dead — " what shall they do which are baptized for the dead ? " The meaning of which is obvious, " those baptized on ac- count of the dead ; that is, why baptized into a belief of the resurrection of the dead, if in fact the dead rise not." ^ Thus we see that the ordinance of baptism is full of meaning and solemnity. It is not only a profession, but an oath, attended with an act more significant, and more impressive, than laying the hand on the Bible, or raising it in .the presence of the magistrate; purified, dead, buried, 1 Gal. T. 24. * Col. ii. 12. 7 Robinson's Greek and English 2 Gal. vi. 14. 5 Col. iii. 1. Lexicon of the N. T. 3 Horn. vi. 4; Col. ii. 12. 6 Phil. iii. 10. 130 COMMENTARY. Chap. IV. 1—16. and raised ■with Christ. If submitted to understandingly, with a deliberate, prayerful consecration of ourselves to Christ our only Lord, it must exert on us through life a practical influence of unspeakable value ; restraining from sin, stimulating the believer to pious activity, inspiring him with hope and peace in death, brightening his pros- pect of a holy and blessed resurrection. One God and Father of all, who is above all, through all, and in you all. — One Spirit calls — both invites and sanctifies. Christ, the one Lord, redeems and rules as the head of the church, the mediatorial King. There is One God and Father of all. He is the universal sovereign. Above all beings, animate and inanimate. He has universal supremacy. As a sovereign, He worketh all things after the counsel of His own will. He is through all : every- where present, penetrating, pervading all, sustaining all, and at will energizing into life. And in you all. Or, as some editions have it, in us all; meaning apparently to limit the precious expression to His more immediate con- nection with believers ; the indwelling of God in them as in a habitation. He is over all and through all His crea- tures ; but His people are filled with all the fulness of God. The unity of believers is enforced by the unity of the Godhead. There is not only one Spirit, one Lord, one God the Father, but these are all one and the same God. Everything in religion inspires the union of believers. There is no wonder that the apostle should base his future exhortation to a godly life on Christian union. IIL This unity is not inconsistent with a diversity of spiritual gifts, furnished by Christ ; in which is specified the institution of the gospel ministry, as prophets, apostles, etc. Verse 7. JBut unto every one of us is given grace ac- cording to the measure of the gift of Christ. — The duty Chap. IV. 1-16. BPHBSIANS. 131 of humility, meekness, long-suffering, and forbearance, specially of unity of spirit, has been enforced by the in- stances of unity in the gospel they profess. It is now enforced by the consideration that, though an arduous work, adequate grace has been furnished by Christ. The provision recognized in this verse is general ; all spiritual aid, all means and influences, necessary to promote our sanctification. These aids are obviously, as everywhere taught in the Bible, the Spirit, revealed truth, — which is the sword of the Spirit, — together with the various ordi- nances of the church. This grace is given according to the measure of the gift of Christ. Christ is both the au- thor and dispenser of these gifts. To Christ's grace there is a divine fulness, and of this fulness have all we re- ceived.^ This fulness is inexhaustible. We cannot receive all of it. We have not the capacity, nor the necessity. As a sovereign Lord He dispenses it to us, in both wisdom and love. He who died for us will withhold no needed grace, if sought. My grace shall be sufficient for you.^ Our duty is that it be not bestowed on us in vain.^ This grace is both a cause and an effect. Startle not, gentle reader, as if this were a contradiction. It is a mystery, but not an absurdity. Growth in grace is both a gift and an acquisition. Christ lives in the believer; while to him that hath, that is, hath a disposition to use what he already has, shall be given more abundantly. Both facts are re- vealed, and must be accepted. Nor is it to be overlooked that this grace is given to every one qfus; to all believers. As there are none for whom this adequate grace is not provided, so there are iio exceptions to the duty of mature piety. Verses 8 — 10. Wherefore he saitJi, When He ascended up 1 John i. 16. 2 2 Cor. xii. 9. 8 1 C'or. xv. 10,- 2 Cor. ri. 1. 132 COMMENTARY. Chap. IV. 1—16. on high. He led captivity captive, and gave gifts u7ito men. Now that Se ascended, what is it but that lie descended first into the lower parts of the earth? lie that descended is the same also that ascended up far above all heavens, that lie might fill all things. — These verses are parenthet- ical. Having spoken of the "gifts " which Christ gives His disciples, the apostle recalls a passage of David,' adducing it as an illustration of the manner in which Christ pro- cured for us these gifts. The subject of saith ("he") is not in the original. It may be he (the Psalmist) saith, it (the Scripture) saith, or God saith. When He ( Christ) ascended up on high, refers to His ascension from Olivet, in the presence of His disciples, when God exalted Him to be a Prince and a Saviour.^ He led cajMioity captive. — The mission of Christ to earth was not only to overcome the devil, but to destroy his works. For this jjurpose was the Son of God manifested, that He might destroy the works of the devil.'' Not only to conquer him, but to re- cover those whom he had ensnared. Christ leads "cap- tivity captive." * The conqueror and his captives in sin are led in glorious triumph, as trophies are brought back by a victorious prince returning from the slaughter. Besides this, sin and death are the enemies of our race. By the cross Christ takes away the sin of the world ; that is, its destructive power ; and by His resurrection and ascension He triumphed over death. Death has no longer to the believer its 'i sting," nor the grave its victory." And gave gifts unto }nan. — This is an allusion to the frequent cus- tom of returning conquerors, who, on entering the city in triumph, made displays of their rich spoils by distributing them among the multitude. While the allusion is designed 1 Psalm Ixviii. 18. 3 1 John iii. 8. « 1 Cor. xv. 64—57. a Aots r. 31. « 2 Tim. ii. 26. Chap. IV, I -IG. EPHESIANS. 133 to honor Christ as a conqueror, and as generous, it also gives a graphic idea of the abundance of His grace. Having in mind the ascent of the returning conqueror, his going up to Jerusalem in a triumphal procession, scattering, as he advanced, his largesses to the admiring throng, he calls to mind the ascension of Christ to the right hand of God ; ■which again reminds him, hy contrast, of the Redeemer's descent from heaven to earth. He descended first into the lower parts of the earth. — He died and was buried. To be buried, is to enter actually into the earth. The burial of Christ was significant of His humiliation. Perhaps, however, it means nothing more than that in His advent He descended from heaven to this lower world. This descended first implies His prior existence on high, in glory with the Father ; that previously He had been with God. In His descent He became a man, a servant ; was treated as a malefactor. He died and was buried. Taking the place which the sinner deserves, and actually receives, is a part of the atonement, as well as His obedience and suf- fering. But His descent, or humiliation, is followed by exalta- tion. He that descended is the same also that ascended up far above all heavens. — Above the material heavens, to the third heavens} Far above. — As far above as the Deity is above creation. Though He had glory with the Father before His descent, yet his exaltation after His res- un-ection was peculiar. It was that of God manifest in the flesh. And on account, or as the reward, of His work of love, we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor.^ That He might fill all things. — This is the object of His ascension. On earth His divinity was vol- 1 2 Oor. xii. 2. 2 Heb. ii. 9, 12 134 COMMENTARY. Chap. IV. 1—16. untarily restricted ; in heaven, without restriction, He per- vades with His presence and perfections, the universe; with special reference, however, to the completion of the work of redemption. This was His mission to earth ; for the perfecting of it is His ascension ; that He may give gifts unto men. Not only is He, in view of His triumphs on earth, anointed with the oil of gladness ahove His fel- lows,* but He is on high fulfilling the promises. In the sixty-eighth psalm. He is said to have received gifts for man. In our epistle. He gave gifts. As medi- ator, He must first receive before He gives ; both are nec- essary parts of the whole ; the psalmist obviously selecting one, the apostle the other. A correct idea of the relations of Christ, both to the Father and to His saints, relieves the subject of all possible difficulty. He receives from the one, and gives to the other. The doctrines of the Bible contribute essentially to the right interpretation of it. Though an erroneous system of doctrines will embarrass the inquirer, and may corrupt the truth, the harmony of Scriptural teachings should never be overlooked. Philol- ogy, or an accurate knowledge of language, is the first qualification of an interpreter; an acquaintance with the circumstances of the inspired writer and his readers, or with the course of history, is important ; a right state of heart — that it be imbued with love, and a spirit of obedience, etc. — is needed to quicken the perceptive powers of the soul ; but not least in importance is a just and comprehensive system, of evangelical truths. Each doctrine is related to every other. Their symmetry is a part of their glory. And though some may have exercised a vain confidence in their imaginary and unwarranted systems, the absence of theological system is the error of the age. 1 Heb. i. 9. Chap. IV. 1—16. E P H E S I A N S . 135 Another difficulty experienced by some in relation to this passage is removed in a way equally satisfactory. Two principles, common in the inspired writings, are to be recognized in this passage, which the apostle quotes. One is, that what in the Old Testament is referred to God, is in the New Testament applied to Christ. In the Old Testament, God triumphs over His enemies, and loac7s vs loith His benefits. The apostle says Christ leads the tri- umphs and gives gifts. The same principle is seen in Heb. 1 : 10—12 and Ps. 102 : 25—27. Of old hast Thou laid the foundation of the earth, and the heavens are the work of Thy hands. They shall perish, but Thou shalt endure. .... Thou art the same, and Thy years shall not fail. Here God is acknowledged as the universal Creator, and as unchangeable. The writer to the Hebrews, also, that he might exalt Christ above creatures, even angels, ascribes these works and attributes to Him. This is frequent ia the New Testament. The solution is obvious. Christ is God manifest in the flesh. The other principle involved in the passage, is, that much of the Old Testament history is typical of the dis- pensation of the gospel. Though the events and institu- tions of the first testament had their specific application and end, their import was not thus confined. Though real in a limited respect, they were in a wider sense " shadows of good things to come ; " — a principle of in- terpretation liable to abuse, but which, we are confident, is indispensable to a correct and lucid exposition of the word of God. If any one objects to the idea that an event or institution has a double meaning, — the one relating to the joresent time, the other to the distant and more comprehensive future, — let him be satisfied to consider both present and future as parts of one whole. 136 COMMBNTAET. Chap. IV. 1—16. Let it be granted that there are common principles run- ning through all the dispensations, patriarchal, Mosaic, and Christian, all having a mutual bearing on eternal life as an end ; and while there is no " double sense," there are various and repeated appUcatiotis of a common prin- ciple. God promised by Moses' to raise up a prophet like unto himself. This promise plainly had its fulfilment in every prophet till Christ, in whom it chiefly and sublimely centered.^ A careful study of these passages will throw much light on the manner in which the government of God, specially the scheme of redemption, was unfolded. Each prophet had his own chronological mission; but all were types of Christ, and spoke of His time. "Tea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days."^ And so in this passage in Ephesians. All of God's victories over His enemies are pervaded by one principle, and if not formal types of Christ's victory over sin and death, are analogous to it. We would say types of it, intended to inculcate faith in God in all things — the coming of Christ, however, and the triumphs of His cross, being the glorious consummation of all. Verse 11. And He gave some, apostles j and some, prophets ; and some, evangelists; and some, pastors and teachers. — In the seventh verse the apostle had spoken of the grace given unto us as a general influence, including the internal work of grace on the heart, — Christ dwelling in us by faith, specified more fully in ch. 2 : 16 — 19. In the eleventh verse he returns to the gifts of Christ, having more special reference to the external agencies which Christ has provided for the church — the different classes of ministers. The twelfth and fourteenth chapters of 1 Cor. throw addi- 1 Dent. XTiii. 15—19. a Acts. iii. 21—23. s Acts iii. 24. Chap. IV. 1-16. BPHESIANS. 137 tional light on these offices. It is evident thqt several of these functions were discharged by the same individual. This fact seems to be indicated in the grammatical construc- tion of " pastors and teachers," classed together as if one. Nor is it to be supjposed that each church had all of these officers and teachers, much less is it probable they had them all at the same time. All were more or less inspired ; the apostles permanently, the prophets occasionally, and spe- cially enabled to interpret what other inspired teachers had communicated. If what we have just said be true, that dif- ferent gifts united often in the same individual, then an evangelist, or a pastor, or a common religious teacher, might occasionally prophesy. But the important point is the abundant and varied means graciously furnished by Christ for the perfecting of the saints. IV. Verses 12 — 15. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the m.easure of the stature of the fidness of Christ : that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight ofm,en, and cunning craftiness, whereby they lie in wait to deceive : but speaking the truth in love, tnay grow up into Him in all things, which is the head, even Christ. ■ — The de- sign of these gifts of Christ, whether the Spirit's influences directly on the inner man, or the external ministry of His appointed servants, is to increase the piety of believers. For the perfecting of the saints. — The perfection of the saints, in the sense of absolute sinlessness, will be realized only after death. There is, however, a sense in which perfection, as taught in Scripture, is realized in this life. 12* 138 COMMENTAKT. Chap. IV. 1—16. Paul says,'^ " We speak wisdom among them that are perfect^'' Such are not sinless, holy as God is holy, but relatively, compared with the unsanctified and unenlight- ened. Christians, specially those deeply imbued with the knowledge and spirit of the gospel, are called, in the fifteenth verse of the same chapter, spiritual ; a term obviously synonymous with perfect, in the sixth verse. Such are filled with the Holy Ghost, are led by the Spirit. According to this meaning, perfection is attainable in this life, but not in its absolute degree. This will be reaUzed only by the justified spirit made perfect — by those deliv- ered from the bondage of corruption into the glorious liberty of the children of God. To this the believer aspires — for it he prays and strives. He is conscious that everything short of this, be his attainments what they may, is blameworthy; and hence his struggles against sinful propensities. Perhaps in no case does the warfare cease till our final victory through Him that loved us. Not only does the Bible teach, but conscience witnesses, that all deficiences, as well as positive transgressions, are inexcusable. Absolute sinlessness is required of us simply on the ground of our free moral agency, which accounta- bility is not destroyed by the fall of man. The guilt of sin, however, is aggravated, when committed in opposition to, or even in neglect of, grace. Not only is there suffi- cient internal grace in the fulness of Christ, but all requi- site external means are provided by Christ. For the work of the ministry, for the edifying of the body of Christ. — The preposition translated for, which precedes the clause perfecting of the saints, difiers in the Greek from that in either of the subsequent clauses, for the work of the ministry, and for the edifying of the body of Christ. 1 1 Cor ii. 6. Chap. IV. 1—16. EPHESIANS. 139 The first relates to the ultimate object of Christ's gifts ; that is, the apostles, etc., were given as an ultimate object for the perfection, etc. The other two relate to the subor- dinate design : to minister to the perfection of the saints, or, in the use of different language, but giving the same idea, to build up Chi-istians ; since the work of the ministry- is often compared to building, both as laying the founda- tion and rearing the superstructure.'^ There are several distinct thoughts suggested by this passage relative to Christian perfection. One is, that re- generation is only the beginning and foundation of that character which is to be fitted for heaven. It is the first link in the chain, of which there is subsequently an infinite series of links. It may be said to include all that is to come, even the infinite series ; because there is given to the. heart a religious susceptibility, which is the earnest of progressive holiness, and so of eternal life. The beginning is a radical change of the character ; the future is all of it a development, and is gradual. " First the blade, then the ear, after that the full corn in the ear." ^ Hence the in- junction, " grow in graced ' This progressive development has two points to be at- tained. One kind of perfection is to be realized in this life, — to be spiritually minded, — in which the believer pre- sents himself a willing offering, holy and acceptable ; the other is unto a perfect man. This is the perfection not only of a finite being in distinction from the infinite Jeho- vah, but of a man in distinction from angels. The nature of the perfection depends on the peculiar endowments of the subject, and also on his relations to other beings. The adjective perfect^ which qualifies m/xn, is significant, — meaning the end, or the limit of his capacity. The point I Eph. ii. 20; Col. ii. 7; 1 Cor. iii. 14. 2 Mark iv. 28. 3 2 Peter iii. 18. 140 COMMENTARY. Chap. IV. 1—16. to be attained is a religious progress, till every person is fully employed in loving and honoring God. As we are dependent on Christ for this progress, the idea is repeated with reference to this fact : u7ito the measure of the stature of the fulness of Christ; unto the degree of development, or adult growth, to which the grace of Christ, acting on such capabilities, is adequate. There is in this expression a peculiar repleteness. It seems, at first view, encumbered with terms. The naked idea, however, is that the fulness of Christ's grace is not only adequate to make, and shall ultimately make, believers sinless, but shall forever develop the intellectual, spiritual powers of the soul, according to their susceptibility. A perfect man, will be one whom Christ shall make, and in eternity shall sustain, complete. This is heaven t— the hope of our calling. "0, glorious day! 0, blest abode! I shall be near, and like my God ! " Another fact given under this doctrine of perfection, is, that it includes all Christians — the body of Christ — meaning the entire church. Perfection is as much the duty and the privilege of one Christian as of another ; and Christ's grace is equally adequate to all. Till we all come in the unity of the faith, and of t/ie knowledge of the Son of God. — Here is again the idea of progress: We come into this state of unity. Faith and knowledge involve each other, but are not synonymous. A correct knowledge of few terms in Scripture is so im- portant as of these ; and, though we have once and again attended to their complex meaning, we hazard a repetition. Both words include perception and emotion ; that is, an exercise of the intellect and of the heart. In faith, greater stress is laid on the emotion. Faith works by love, and Chap. IV. 1—16. EPHESIANS. I'll includes in lively exercise every religious affection. No other faith is saving. Knowledge recognizes more dis- tinctly the perception of the understanding, but is not religious nor discerning, when the affections are not holy. Though in knowledge there is more of the intellect, and in faith more of the heart, the union of both makes the perfect man. This unity of faith and knowledge is, therefore, both an end to be attained, as a part of our perfection, and also the means of attaining it. The more full this union of faith and knowledge, the more rapid our spiritual ad- vancement, and the nearer also are we to the end of our struggles. The unity, then, is that of faith and knowledge, and not of the members of the church. In proportion as all progress in faith and knowledge, they will have common views of Christian doctrine. There is one Body, and one Spirit, and one Faith. But the point held up to view here is the perfect reciprocal influence of faith and knowl- edge on each other as exercises of the individual mind. This unity of faith and knowledge centres in tlie Son of God, as its object ; a distinct, comprehensive, and appreci- ating view of the person and work of Christ, as the Ee- deemer. This perfection of the saints is seen also in their Chris- tian stability : that lee henceforth be no more children. Children are weak in judgment as well as body, fickle in their purposes, and inconstant in their habits. To some extent, this is excusable in children, wanting in experience and strength, but unlovely and blamable in full-grown men. The idea is carried still further : tossed to and fro, and carried aboict hy every wind of doctrine. Tossed, aoitated like the unsteady motion of waves; variously driven by suddenly shifting, or chopped winds. Some 142 COMMENTART. Chap. IV. 1—16. persons are never settled in their religious views. Their minds are awakened to inquiry, often intensely so, but are never truly enlightened. They never rest on a distinct and firm conviction. Not only does every new doctrine captivate them, but old truths seen under new phases un-. settle their judgments. They are agitated, like waves by the wind, or driven about as light objects by the whirlwind. Such make no progress in piety. "Unstable as water, thou shalt not excel." ^ They are "unstable souls," whom wicked men easily "beguile."^ Such wrest the Scriptures to "their own destruction."^ It may be asked, may a Christian never change his re- ligious opinions ? Doubtless he may. But, in doing so, he should be governed by the following rules : Having adopted his opinions first, cautiously, candidly, and pray- erfully, he may change them only after he has spent more time in the new investigation than in the first ; under new and improved opportunities of knowledge ; till he has of- fered more prayer for divine guidance; and all under a better frame of religious feeling. These fickle Christians are ever exposed to the evil influences of malicious men. Sy sleight of men. — Reference is made to a sly artifice often used by gamblers {cunning craftiness is in Greek a single word, compounded of all and work) ; doing every- thing in their power, regardless of right, to accomplish an end. This is done not only intentionally, but secretly, as seen in what follows. Whereby they lie in wait to deceive. — They lie in ambush, that they may unexpectedly fall upon their prey. These tempters take a malicious pleas- ure in worrying and corrupting the children of God ; and those thus corrupted, though actual Christians (or they would not be designated as children),* greatly enfeeble the 1 Oen. xlix. 4. 2 2 Peter ii. 14. 3 2 Peter iii. 16. 4 Babes, 1 Cor. iii. 1. Chap. IV. 1—16. EPHESIANS. 143 church, and mar its beauty. They are to be treated, by those of more mature piety, with great forbearance ; to be loved, pitied, instructed, and prayed for. That Paul wrote this with a distinct prophetic knowl- edge of what this church were to experience, is made probable by his address to the elders of this church, , when at Miletus :' "Grievous wolves [false teachers] shall enter in among you, not sparing the flock.'' The condition of the church at Ephesus countenances such an opinion.^ V. And, finally, this diversity in unity is exhibited as centering in Christ, as the uniting and nourishing prin- ciple. All are fitly joined together, mutually ministering to each other, attaining growth and strength through the principle of love. Verses 15, 16. But speaking the truth in love, loe may grow up into Him in all things ; which is the head, even Christ : from, lohom the lohole body fitly joined together, and compacted by that which every joint supplieth, accord- ing to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. — Speaking the truth. — The original does not con- fine the word to speaking. Though speaking is a leading idea in the word, as ordinarily used, it has here a more general meaning: — being candid, sincere; doing and act- ing the truth, as well as uttering it; not thinking one thing, and doing another ; not speaking or acting contrary to our feelings. The injunction was manifestly suggested by the two characters just exhibited, — the fickle, those tossed to and fro, and carried about by every wind of doc- trine, — which shows that truth is not sincerely regarded, — and also those who, in cunning craftiness, lie in toait to deceive; who, instead of loving' the truth, love a lie.^ To 1 Acte XX. 29. 2 Rev. ii 1-3. S Kev. xxi. 27. 144 COMMBNTAKY. Chap. IV. 1—1(3. speak the truth in love, is, therefore, to be influenced in all things by a sincere regard to truth. Not only should ■we be truthful in our intercourse with men, but our re- ligious opinions must all be sincere — embraced and pro- mulgated with an honest conviction that they are true, and are precious. Both the deceiver and the deceived are held up to our reprobation in 2 Thess. 2 : 8 — 12. The deceiver's coming is after the working of Satan ; and in them that perish there is " all deceivableness of unrighte- ousness," because they receive not the love of the truth (that is, they receive not the truth in the love of it) that they might be saved. They have pleasure in unrighteous- ness. A truth-loving spirit, both in word and in doctrine, is the spirit of the true believer. There is no piety with- out love. This affection is exercised not only toward per- sonal objects, God and man, but toward the truth. From this love of truth, love of holiness is inseparable ; and in- tensity is given to this affection by the gracious character of gospel truth. He, also, who acts from love, is not only moved by a right motive, but by one that gives to the indi- vidual character simplicity and loveliness. The apostle enjoins this, that Christians may grow up into mm in all things. — We stUl find the doctrine of re- ligious progress. That we may groib up into JUni; that is, into Christ. Some translate unto Him, as in the thirteenth verse: "unto a perfect man;" "unto the measure of the stature of the fulness of Christ." This would limit the idea to the mere degree of growth ; whereas, according to our translation, a fuller and wider meaning is allowed. Christ is not merely the standard, but He nourishes the piety of the believer. At our conversion, we are inserted, by faith, into Christ, as the graft is into the stock of the tree. Time and growth increase this union; the branch Chap. IV. 1—16. EPHESIANS. 145 penetrates deeper, and becomes more close in its connec- tion, and drinks in increasing nourishment. Christ is the head^ from which proceeds the animating principle of the body. In all things. — Not only is every joint of every member of the body thus pervaded and strengthened, but it affects every voluntary action of each member. He who has grown up into Christ, is made Christ-like in his habits of thought, feelings, plans of life; in his speech and ac- tions ; in commerce, in politics, in his intellectual pursuits and tastes ; in social enjoyments, and in domestic cares ; in health and sickness, in pleasure and toil, in life and death. The injunction is thus to grow up into Christ in all things. From whom; — that is, from Christ, as a source of spirit- ual life, and growth in His causal connection with the church, which is His mystical body. The whole body ; — each member of the church, in his associated relation. The importance of the church as an association in which there is a mutual dependence and aid, is here forcibly taught. Each individual's growth is made dependent on his con- nection with his fellow-disciples. Whatever amount of grace Christ may give to individual believers separately, much of it is given through this connection. This union, and its contribution to our growth in grace, is distinctly recognized in the expression, Jitly Joined together ; — Ijike the joints of the body, bound together with ligaments; or the parts of a frame, which, previously fitted, are joined together.^ And compacted; — in which a still closer union is expressed, — knit together. Love creates an indissol- uble union between believers. A selfish, isolated Chris- tian, having little fellowship with his fellow-Christians, is a moral absurdity. God's love shed abroad in the heart, — that is, manifested to the consciousness of the believer, 1 Eph. ii. 21. 13 146 COMMENTARY. Chap. IV. 1—16. — not only flows back to Him, but out and around, per- vading and binding together every member of the body. By that which every joint supplieth, — is only another form of expression for the same general idea. Each, by this connection (joint) with all others, ministers spiritual aid, not as Christ the original Source does, but as an active medium of communication. This muti^al contribution to the spiritual growth of each member, is according to the effectual worlcing in the measure of every part / or accord- ing to the energy (which is the meaning of " effectual working") of each Christian, which is in proportion to the measure of grace given him by Christ. Each Christian's usefulness to the church, and, through the church, to the world, is the measure of the love of Christ constraining him. The idea of progress is repeatedly brought forward : Maketh increase of the body : unto the edifying of itself in love. — Advancement in the divine life is illustrated by the art of building; or, the body makes its increase gradually, as in the erection of a house. In one sense, the increase of the body is self-effected. Though the animating principle — the life which pervades the body — flows from Christ, the head, still, the Christian cultivates his own piety. His increase is by edifying himself (itself) in love. This affec- tion, whether viewed as a filial spirit cherished toward God as a Father, or a grateful attachment to Christ as a Saviour, is an essential element of true piety, and is the bond of union, the cement of the church. A nominal church, without love, is a skeleton without life. But, with- out a church, individual piety would be stinted in its stat- ure, and of feeble force. This is the third time in this chapter that the apostle has mentioned love verses 2, 15, 16), while in verse third it is obviously the bond of peace. Chap. IV. ]7-a4. BPHESIANS. 14T AN EXHORTATION TO HOLINESS. Verses 17 — 24. This I say, therefore, and testify in the Lord, that ye henceforth walk not as other Gen- 18 tiles "walk, in the vanity of their mind, having the ■understanding darkened, being alienated from the life of God tlirough the ignorance that is in them, 19 because of the blindness of their heart : who, being past feeling, have given themselves over unto lasciv- iousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ ; if so be that ye 21 have heard Him, and have been taught by Him, as 22 the truth is in Jesus : that ye put off concerning the former conversation the old man, which is cor- 23 rupt according to the deceitful lusts ; and-be re- 24 newed in the spirit of your mind ; and that ye put on the new man, which after God is created in right- eousness and true holiness. ANALYSIS. An exhortation to holiness : hy setting before their minds the opposite example of the Gentiles, who walk in the vanity of their mind, in consequence of — ignorance — alienation from the life of God, vs. 17 — 19. — This exhortation is enforced by their knowledge of the teachings of Christ, vs. 20, 21. — For the attainment of this holiness, they are exhorted to he renewed in the spirit of their mind; the change of character and conduct attending which is compared to putting off the old man, which is corrupt according to the deceitful lusts, and putting on the new man, which, after God, is created in righteousness and true holiness, vs. 22 — 24. 148 COMMBNTAKT. Chap. IV. 17-24. I. Verses 17 — 19. This I say, therefore. — Since such spiritual blessings have been bestowed, and you hold such intimate and responsible relations to your brethren. I say and testify in the Lord. — In this language there is both solemnity and earnestness. The apostle calls upon his brethren to bear witness to the justness of the injunction which follows. The definition given in the lexicons of the verb to testify, in this grammatical form, is not merely to testify, but to exhort solemnly — to charge. In the Lord. — That is, not only with Christian sincerity, but with the authority of Christ ; instructed and commissioned by Him : that ye henceforth walk not as other Gentiles walk, in the vanity of their mind. Most of this epistle has special ref- erence to those members of the church gathered from the heathen. These having professed a pure religion, of sub- stantial realities and immortal hopes, a broad line of dis- tinction should be drawn between them and other Gentiles not converted, but who walk in the vanity of their mind. Vanity here means foolish pe/rverseness. Frequently it means empty, senseless. But it sometimes conveys an additional idea of waywardness, as well as foolishness; wicked, as well as unprofitable. The idolatry of the hea- then is vain ; their pursuits of life are temporal, and with- out substantial value. Compared with the durable riches and incorruptible treasures of the Christian's hopes, they are vanity. Their pleasures are empty amusements, often low, and unworthy of rational beings ; never like the be- liever's, which are pure, and full of glory. This vanity has its seat in the mind, — infecting sfll the powers of the soul, the understanding, the desires, passions, conscience, and will. The term mind, as here used, is equivalent to heart, as frequently employed in the Scriptures. The apostle, though speaking of the Gentiles as a mass, uses the Chap. IV. 17-24. BPHESIANS. 149 singular number, — their mind, not minds. All have one ; that is, similar moral characters. As in water face an- swereth to face, so the heart of man to man. The ele- ments of this complex idea of "mind" are analyzed in what follows, and each is separately considered. Having their understanding darkened, and bei?ig arjVfec? from the life of God. — The term understanding, iBnis clause, is more restricted than the word mind, in the imceding. It refers exclusively to the condition of the discerning faculty. The soul is deprived of light, and is filled with darkness. It neither understands its own interest, nor perceives its obli- gations. The blindness of the depraved hpart is repeatedly set forth in the Bible.^ \ They are also alienated from the life of God. This is the other element in the word mind, as ufed in the seven- teenth verse — having respect exclusively! to the religious feelings. They are alienated, or estranged, fi-om the life of God. They take no more interest in matters of religion ■ — ^its duties, enjoyments, or hopes — than Ian alien does in a foreign land, in which he may chance to travel, or tem- porarily to reside. He has in it no citizenship, no relations, possessions, or sympathies. The Christian has his conver- sation (citizenship) in heaven;^ the unbeliever, on earth. The heart of each is where its treasure is. Ignorance and alienation of heart not only coexist in the depraved heart, but exert on each other a reciprocal influence. Depraved affections blind the understanding, and cause a reprobate judgment in matters of religion. IgnoranceJ^on the other hand, is a fruitful source of evil desires Eai^ purposes. This alienation from the life of God is accounted for on l2Peteri.9; Eev.iii.lT; Johnxii.40; Eom.xi.7; 2Cor.iii.l4; iv.4jlJohn ii. 11 ; Mark iii. 5. 2 Phil. iu. 20. 13* 150 COMMENTARY. Chap. IV. 17—24. this principle : through the ignorance that is in them, be- cause of the blindness of their heart. — The relation of these two clauses to each other is not obvious. The probable meaning is, that the first refers to the exercises of the mind, its falsf judgments, erroneous views, which lead to alienation of heart from a life of piety; that the last clause — because of the blindness, of their heart — indi- cates a deeper cause of this alienation — the cause, even, of this ignorance. The word translated blindness, means rather the cause of ignorance, than ignorance itself. Blind- ness is not merely not seeing : it is the reason why we do not see. There is, indeed, in the original word, translated blindness, a strongly marked moral depravity, obtuseness, or want of quick religious sensibility. It is the heart that is bhnd, stupid, insensible. The perception is defective, because the perceptive faculty is impaired; the sensibili- ties are wholly (wanting, sluggish, or corrupt, because the sensitivity, or the underlying susceptibility of the soul, is obtuse ; quick neither to apprehend nor to feel the claims of God. This is consistent with what follows : who being past feeling. JThe reason why they are alienated, is their insensibility. OThey are incapable of feeling. They are past feeling. This implies progress, both in ignorance and in insensibility, to a fearful extent. Conscience dictates indistinctly anxl unsteadily ; it impels to duty feebly, if at all ; sin is contenitted with little or no shame or remorse ; the judgment[day is forgotten, or thought of with indif- ference, if not with contempt. This underlying depraved tendency o:?-^he soul, is developed into wicked appetites and affections, and these, again, into external vices. Such Jiave given themselves over unto lasciviousness, to work all uncleanness with greediness. — In proportion to their in- sensibility to religion, — to its claims and pleasures, — Chap. IV. 17— 24. BPHESIANS. 151 their evil propensities strengthen, and such abandon them- selves to their influences. Lasciviousness is a state of the heart ; not its underlying corrupt tendency, but its actual depravity in exercise, springing up from a corrupt moral nature. It means irregular, undue, and wicked desire. It ordinarily is confined to animal desires, wantonness, and, in this passage, to iewdness. There results ii-om these base propensities a corresponding practice. They work all uncleanness with greediness. — Stimulated by these pas- sions, they abandon themselves to vile practices without restraint — greedily. For a graphic and more detailed account of these vices of the heathen, see Rom. 1 : 21 — 32. The reciprocal influence of ignorance and the depraved desires, causing progress in vicious practices, and specially the prevalence of their licentiousness, are seen alike in. both epistles. In Romans, God is said to give up, or abandon, the wicked. God gave them up to uncleanness.^ God gave them up to vile afiections.^ God gave them over to a reprobate mind to do those things which are not convenient.' In our epistle, by the same apostle, the wicked are said to have given themselves over to lascivi- ousness to work all uncleanness. Both are, of course, true. This is only one of the numerous instances of the twofold agency in voluntary, accountable actions, — the divine and the human. We are not to suppose that all Gentiles practise every class of sins here included ; nor that all who do. are equally abandoned in practice. They are vile in different degrees ; they all sin. All are ignorant and blind, and, as a body, are past feeling ; but not all equally greedy in the com- mission of sin. Such is not the condition of our fallen natures. History does not warrant such a view of human i Kom. i. 24. 2 Eom. i. 26. 3 Eom. i. 28. 152 COMMENTARY. Chap. IV. 17—24. depravity, nor does it accord with the experience of mis- sionaries to the heathen. There is no true piety ; but there are some natural virtues, feeble and disfigured as they may be. Some, more than others, have strengthened their vicious propensities. Some are subject to more stim- ulating temptations than others. The end of all is de- struction ; but all fuel is not equally ^fitted for the flames. There are degrees of depravity in the unrenewed, as well as degrees of sanctification in the regenerated. In the first part of the second chapter of this epistle, this depravity is declared to be seated in our moral con- stitution ; — we are by nature the children of wrath. We commence our moral career depraved, and our first moral developments are alienated from the life of God. "We naturally choose what is wrong and ofiensive to God. We are dead in sins. All that is here said of the heathen, is equally true in principle of the race. Christ died for all ; and if Christ died for all, then were all dead} The vilest practices of the heathen only show what human nature is capable of, and tends to, unless restrained either by the providences of God or by His grace. There is no piety in any man till made a "new creature;" yet there are natural virtues. This is true of the heathen, under the restraining influence of natural conscience and the light of natural religion. In Christian lands the Bible exerts a stronger restraint ; and, though always short of actual holiness till born of the Spirit, these social virtues are sufiicient to pre- serve the race from intolerable misery and from utter annihilation. But the broad distinction between the natural heart and that of the " new creature," is, that the former is susceptible to evil, the latter to holiness. The degree of development in each depends chiefly on the circumstances under which they are placed. 1 2 Cor. V. 14. Chap. IV. 17—24. EPHESIANS. 153 II. This exhortation is enforced by their knowledge of the teachings of Christ. Verse 20, 21. JSut ye have not so learned Christ; if so he that ye have Jieard Sim, and have been taught by Sim, as the truth is in Jesus. — The personal character of Christ was holy, harmless, undefiled ; the precepts of His gospel are all pure; the spirit it requires and awakens is also pure and lovely. Nothing can so strikingly exhibit the impurity and unloveliness of sin, as a thorough study of the character of Christ, and of the doctrines of His gos- pel. The form of the expression -^ learned Christ — shows that the principles of the gospel are not to be separated from His person and character. To be learned in religion, is to be learned as to the person of its author. If so ie ye have Jieard Him, and been taught by Him. — If so be, that is, as certainly as ye have heard, etc. To have heard Christ, and to have been taught by Him, are essentially the same, — a repetition of the idea in other words, to give emphasis, and to protract the contemplation of the thought. To hear Christ, does not mean merely to hear about Him; to be taught by Him, or in Him, means to be truly taught — instruction sealed by the Spirit. To be taught of God, is to be spiritually enlightened and drawn to Christ. " Every man," says the Saviour, " that hath heard and hath learned of the Father, oometh unto me." ^ To be taught as truth is in Jesus, means to know and to embrace all that is peculiar to Christ, and the gos- pel of our salvation ; not only all that distinguishes truth from error, but the scheme of mercy ii'om natural religion. This gospel, however, is not only a scheme of mercy, but a system of absolute moral purity. A knowledge of this must have for its fruit purity of life; a walk ] John vi. 44, 45. 154 COMMENTARY. Chap. IV. 17—34. worthy of such a calling must be in all "lowliness and meekness of spirit." Not only does such instruction im- j)ose on its disciples the duty of holiness, but it must be productive of holiness. To walk, therefore, as other Gen- tiles walk, would prove the profession false and their faith dead. The connection between truth and sanctification is here obvious. See also John 17 : 17 ; 1 Peter 1 : 22. This is true of the law. "The law of the Lord is perfect, converting the soul." ^ This is emphatically true of the gospel. " For it is the power of God unto salvation, to every one that believeth."^ III. To attain to this holiness, the heart must be changed. This renovation must be so radical, that the change is compared to an entire transformation of the person. Verses 22 — 24. That ye put off concerning tlie former conversation the old man, which is corrupt according to the deceitful lusts, and he renewed in the spirit of your mind ; and that ye put on the neio man, which after God is created in righteousness and tnte holiness. — All perma- nent and accepted reformation of manners depends on regeneration; hence the injunction, to be renetoed in the spirit of your mind. The spirit of the mind respects its disposition. We speak of a gentle spirit, a generous spirit ; a revengeful, a covetous, a haughty spirit ; a spirit of prayer and forgiveness ; a teachable spirit, high spirited, and a tame spirit. In all these instances the habit of the mind, and so its tendency, is implied. It is the spirit of the natural heart to hate holiness, and to love sin ; to dis- obey God, and choose death. Such a spirit must be radi- cally changed, before we shall walk worthy of our voca- 1 FsiUm six. 7. 2 Eom. i. 16. Chap. IV. 17—24. EPHBSIANS. 155 tion. What the nature of this change is, may be learnt by the character of the subject to be renewed. Former conversation, means the habits of life previous to conver- sion. The old man, is the moral character before con- version, in comparison with the character resulting from this change — the new man. The former conversation was a life of vanity, with the understanding darkened, being alienated from the life of God. More than these, it was corrupt according to the deceitful lusts. By lusts is meant undue general desires ; specially lascivious, and so corrupt, or tending to decay and destruction. They are also lusts of deceit. This may mean either deceitful lusts, — the noun having the force of an adjective, of which there are numerous examples in Scripture, — or, the lusts which a deceitful heart produces, and so a genitive of source or cause. This accords with what the apostle had just taught, that ahenation results from ignorance and blind- ness.^ It accords, also, with other portions of Scripture. The heart is deceitful.^ Wicked men are said to be " turned aside like a deceitful bow." ^ It is the bow that deceives, giving, unexpectedly, obliquity to the arrow. As the deceiving heart awakens desires that are never to be realized, or, if realized, ruinous in their effects, prom- ising happiness never to be enjoyed, both ideas are true. The desires are deceitful, and the heart is the source of corrupt desires when least expected. Of this last, Hazael affords a striking example. When the prophet forewarned him of the flagrant crimes he was soon to commit, — all unconscious of any such intentions, and ignorant of what his heart was capable, and to what, under temptation, it was liable, — he shrunk back with horror. What ! is thy servant a dog, that he should do this great thing ? And 1 Eph. iv. 18. 2 Jeremiah xvii. 9. 3 Tsalm Ixxviii. 57. 156 COMMENTARY. Chap. IV. 17—24. it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on the king's face, so that he died.' Having no murderous intention at the time, he was ignorant of the effect of temptation. His heart was as a deceitful bow. He that is renewed in the spirit of his mind, is at once transformed in his personal character. It is attended by a reformation as obvious as laying aside worn-out and soiled garments for new ones, neat and beautiful. The old man, with its deceitful lusts, is put off and cast away as filthy rags, and the new man is put on, which after God is cre- ated in righteousness and true holiness. To be created after God, means either according to God, — that is, according to His will, as in Rom. 8 : 27, — which would teach, that to be renewed, or to be created in righteousness^ etc., is to enable us to live as God requires. Or after Ood, means conformxuhly to God; morally like Him. Both would be true, and each involves the othei\ The soul renewed, does live in obedience to the divine will; and in no other way than by obedience can the creature resemble his Creator. To be in the image of God, is to be holy, and the creature's holiness is perfect obedi- ence. In righteousness and true holiness, include, tahen together, the whole of moral perfection in man. When distinguished, righteousness regards our relations to men ; holiness, our relations to God. A righteous man, in this sense, is one who does no evil to his neighbor; a holy man, one who not only loves and worships God, but is just to his neighbor because God requires it. This last renders eveiy act pious. The one is mere obedience to conscience ; the other, is not only obedience to conscience, but to the authority of God. But even this obedience 1 2 Kings viii. 13—15. Chap. IV. 25-32. BPHBSIANS. 157 to God is not filial, is not true holiness, except it be prompted by love. Love is the fulfilling of the law.' Title holiness may mean either holiness according to truth, • — real, and not feigned or superficial; and so truth, which is a genitive noun in the original, may have the force of an adjective ; or it may mean the holiness of which truth is the cause — a genitive of source. This is a common doc- trine, and analogous to what the apostle had taught first above, concerning the truth as it is in Jesus.^ Holiness must foUow such truth, understood and loved, as inevi- tably as the efiPect follows its cause. PRACTICAL DUTIES. From the twenty-fifth verse of this chapter to the tenth of the sixth chapter, the epistle is occupied in the inculcation of some of the most important duties of practical godliness. The enforcement of these out- ward duties with propriety, follows that of right tempers of heart, in which the preceding part of this chapter is occupied. To have these tempers, the heart must be renewed. The connection hetwecn regeneration, right affec- tions, and a holy life, is everywhere taught, either directly or by impliea- tipD, in the Scriptures. Verses 25' — 32. Wlierefore putting away lying, speak every man truth with his neighbor : for we are 26 members one of another. Be ye angry, and sin not : let not the sun go down upon your wrath : 27 neither give pfece to the devil. Let him that stole, 28 steal no more : but rather let him labor, working with his hands the thing which is good, that he may 29 have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may 1 Eom. xiii. 10. 2 Eph. iv. 20, 21. 14 158 COMMENTARY. Chap. IV. 25— 32. 30 minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto 31 the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil-spealdng, be 32 put away from you, with all malice : and be ye kind to one another, tender-hearted, forgiving one an- other, even as God for Clirist's sake hath forgiven you. ANALYSIS. Prohibited are the following sins : lying — anger — theft — corrupt speech — malicious speech, with the opposite correlative vlrtuef for- giveness, enjoined. Verse 25. Wherefore, jputting aioay lying, speak every man truth with his neighbor ; for we are members one of another. — This conjunction loherefore, or therefore, shows the connection between the exhortation which follows, and the reasons for it previously given. Whether these reasons are to be found in the paragraph immediately preceding, or in the whole previous part of the epistle, is doubtful. Nor is it important. Either is suitable. Obviously, wherefore connects all of the subsequent exhortation with some one of the reasons which the apostle had already presented. JPutting away lying. — A notorious habit of the heathen, not to say characteristic, to a great extent, of all irreligious men. Speak every man truth with his neigh- bor. — Which is the fruit of that renovation which the apostle has enjoined. The Christian is, by his new dispo- sition, truthful. The remembrance of his previous want of this virtue fills him with shame and penitential grief. Man has a constitutional regard for truth. He is prompted, we might say, by a natural instinct to speak the truth.. Chap. IV. 25— 32. EPHBSIANS. 159 This instinct depravity has injured. It is enfeebled by sin, if not wholly destroyed. There is wickedness which loves a lie. But ordinarily, man would speak the truth, unless interest, real or apparent, opposed this instinctive tendency. Everything in the gospel tends to correct this wrong influ- ence, and to strengthen the love of truth. For vie are members one of another, furnishes an incidental motive to veracity. The relation of men to each other, specially of Christians as the Household of Faith, involves new and imperative obligations. Justice, and even benevolence, to all men is a duty ; but the obligation is rendered intense by the intimacy of our civil, social, or religious relations. For one Christian to deceive another, is as if the eye should misguide the feet. The duty extends to every individual, be his condition or relations what they may. The injunction is, speak every man truth with his neighbor. Verses 26, 27. JBe ye angry, and sin not ; let not the sun go down upon your wrath ; "neither give place to the devil. — Another sin specified, and to be avoided, is protracted and nourished resentment. Resentment, which is the meaning of anger in the text, is that excitement of mind exercised in view of a real or supposed injury. This ex- citement is natural to us as men, and not merely as sinners. When thus awakened, it is innocent, provided we are can- did in the examination of the character and circumstances of the supposed offence. If there appears to be wrong intended in the act, it is more than right, it is a duty, to properly appreciate the oifence, the evil to ourselves es- pecially; to disapprove of the moral character of the deed, and of the author of it. Not to feel that such a one deserves punishment, would indicate in ourselves an un- natural state, if not a wrong one. Such a feeling would 160 COMMENTARY. Chap. IV. 25-32. only be a mere setise of justice, and is in its motive right. Resentment, in this sense, for injuries inflicted on our- selves, or indignation in view of their infliction on othere, is obviously the meaning of the word anger. With it icrath is doubtless synonymous; meaning that excitement of mind which naturally arises at sight of injustice. In our depraved state, we are liable to suffer this excitement to engender malice. This is done by retaining or indulg- ing the excited feeling. It may be wrong to give so great importance to it as to harbor it and dwell upon it : it gives opportunity for other and evil passions to rise, — a spirit of revenge and retaliation. It affoi-ds the opportu- nity, also, for Satan to suggest false motives in the ofiender, and to aggravate the injustice of the ofience. If we would not sin under such provocations, our only safety is in re- straining the feeling, or diverting it ; forgetting and forgiv- ing the wrong. We should especially sin if we attempt to inflict, ourselves, that punishment which we ought to leave either to the civil authority, or to God, to inflict ; or which, as sinners who hope for mercy, we ought to forgive. Let not the sun go down upon your wrath. — Habitual love is abiding peace ; proti-acted anger is wrong in itself, and dangerous to the soul : it will soon bring forth a corrupt brood. Verse 28. Let Mm that stole, steal no more ; but rather let him labor, working with his hands the thing which is good, that he may have to give to him tJiat iieedeth. — Sin- gular advice to be given to a Christian church, but deemed necessaiy to those whose Gentile vices included not only lying, but theft. And if the power of habit is considered, the necessity is still more urgent. The principles of such converts, recently translated out of heathen darkness into ii"-ht, must be feeble, compared T^th those who have been Chap. IV. 2j-33. EPHESIANS. 161 educated under Christian influences. With the Bible as a daily private study, taught in the Sabbath School, under the plain and genial teachings of the faithful and affection- ate pastoi", and, above all, with domestic instructions, im- pressed and made persuasive with a father's and a mother's love, this vice is I'are. Sut rather let him labor, working with his hands that which is good. — Industry is a Chris- tian duty. The charities of the church had doubtless been abused by unprincipled and indolent members. The law of the Lord is simple and exact : If any will not work, neither shall he eat."^ Self-reliance and self-support is the law of our being. The only limitation to this is helpless- ness. In this it is right to receive, and to give is both a duty and a privilege. Self-support is not the only motive to labor, but that he inay have, to give to him that needeth. Christian principle and benevolence alike lead the believer to seek those jDursuits in life, alone, which are useful to society ; while to produce that which will relieve human suflTering, and promote the happiness and moral worth of others, is the Christian's strongest motive. It is more blessed to give than to receive.^ This is a noble spirit. The selfish are not wise. Covetousness is the bane of per- sonal happiness, while benevolence opens in the soul re- freshing springs of bliss, ever deepening. The pleasure of benevolence increases with the practice, till it becomes the master passion of the soul. An indolent man not only fails to do the good to others which they need, and is his duty, but he fails to realize that which he seeks — his own bliss. Alms-giving, as well as alms-receiving, may be on purely selfish principles, as the doctrine of '>nerit in tlie Catholic church is a sad example ; but when prompted by 1 2 Thess. iii. 10—12. 2 Acts xx. 35. 162 COMMENTARY. CnAP. IV. 25-32. simple benevolence, specially for Chrisfs sake, is an in- stance of the purest piety. Verse 29. X,et no corrupt communication proceed otd of yoxir mouth ; hut that which is good to the use of edi- fying, that it Tnay minister grace unto tJm hearers. — A single vice is rare. He who lies and steals, is revengeful and indolent; is liable to be foul-mouthed; addicted to low, scurrilous, profane, and obscene language. The mind being vacant of good thoughts, imagination will be active, and replete with what is vulgar and impure; and out of the abundance of the heart the mouth speaketh. Corrupt com- munications are unsuitable for those who have been re- newed in the spirit of their mind, and have thus put off the old man; they should follow that which is good, to the use of edifying. That which is good, means profitable, as is seen in what follows : To the use of edifying ; or for useful edification ; for the promotion of the holiness and happi- ness of others. This idea is repeated in other language, that it may minister grace to the hearers. Not only does Christian duty require us to do aU in our power to pro- mote each other's growth in grace, but to this the Christian spirit prompts us. Shall the benevolent man work with his hands that he may minister to the physical wants of others, and not be studious to improve their moral charac- ter, the most valuable of blessings? On character depends not only acceptance with God, but happiness, present and eternal, and eternally growing. He who depraves the character of another, is guilty of criminal injustice; he poisons the fountain ; while he who improves, or endeav- ors in meekness to improve, the character of a fellow-being, ministers grace, and thus is God-like. The serious nature of this sin of corrupt speech is set forth in the following admonition, that it grieves the Holy Spii'it. CuAr. IV. 25-32. EPHESIANS. 163 Verse 30. And grieve not the Holy Spirit of God, whereby ye are sealed icnto tJie day of redemption. — This verse, Paul-like, breaks in upon the orderly succession of tojiics. His mind deeply penetrated with the religious grounds of all true morality, which adorns the character and makes us lovely in the eyes of man, as well as accepted of God; feeling that all good is the fruit of the Spirit; that, should this divine agent withdraw from the soul, or cease to work in us, backsliding and sin would be inevitable, — he expresses his solicitude, exhorting them to be on their guard, and not to grieve Him. Indulgence in sin, even in corrupt conversation, without malice, grieves the Spirit. It dishonors Him. Its disrespect is offensive. Shall the Master be treated with disrespect in His own house ? Shall the worshipper pollute the temple, and shamelessly trifle with the God who dwells in it ? Not only is God dishon- ored, and so offended, but the ingratitude of it aggravates the guilt, and endangers the soul. The Spirit's influences are the Christian's only hope of final triumph ; by it we are sealed unto the day of redemption. This the believer knows. Why, then, trifle with such a pledge, or act as if we would break this seal so precious to him who is working out his salvation with fear and trembling ? ^ or even seem to come short of entering into rest.^ Such communications are not only corrupting to the soul of him who utters them, but to the souls of the hearers. So, also, it grieves the Spirit from his own heart, and, in the result, from the hearts of others. It is a fearful sin to destroy our brethren for whom Clirist died. And if any man defile the temple of God, him shall God destroy, for the temple of God is holy.^ Verse 31. JLet all bitterness, and wrath, and anger, and clamor, and evil-speaM^ig, be put away from you, with all I Phil. ii. 12. 2 Heb. iv. 1. 3 1 Cor. iii. IT. 164 COMMENTARY. Chap. IT. 25— 32. malice. — The first three of these vices are states of the heart, and are only modifications of the same temper ; but which natm-ally give rise to the external expressions of clamor and evil speaking. Jiitterness indicates that ill- will is pungent in its reaction on the mind of him who exercises it. It is a two-edged sword, wounding alike him who wields it, and him against whom it is employed. If there be any difierence between wrath and anger, wrath refers simply to the strong excitement of the mind under provocations, while anger includes a desire to inflict suffer- ing on the object of our displeasure — revenge. But the chief object of this accumulation of terms is to give em- phasis. The moral character of these passions is expressed in the closing clause. With all malice. — This distin- guishes the disposition from that spoken of in verse 26. There, if the punishment of the offender was any part of the desire, it was because justice demanded it, and the pro- hibition was to its protracted indulgence, lest it give rise to inalice/ here, malicious retaliation is the actual and original passion, giving rise to clamor, tumultuous, vocifer- ous demands for vengeance, and evil speaking, or blas- phemy, which is the original. It is blasphemy, not against God, but evil speaking against our fellow whom we hate. He blasphemes men, who speaks reproachfully to them ; reviles, utters abuse, calumniates them in person, or back- bites. Hate is the seed, and revenge the harvest. Though those whom the apostle addl-essed had been guilty of these malignant passions, they were to be so no longer. Verse 32. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Chrisfs sake hath forgiven you. — Christians are exhorted to the opposite virtue, kindness, and from the motive of the divine for- giveness. The primary idea of " kind" is to be useful, or Chap. IV. 25— 32, EPHESIANS. 165 serviceable. But, as the act arises from the disposition, ■when spoken of persons, it means kindly-disposed, gentle and benevolent, benignant ; it in fact includes all kinds of beneficence. But to be tender-hearted, forgiving one anotJier, are particular instances of the fruits of this be- nevolent feeling. To be tender-hearted, implies not only strong feelings of pity, but pity easily excited. The motive is a religious one. Msen as God for Christ's sake (or literally, in Christ) hath forgiven you, — Gratuitously, with no reason but that He is rich in mercy, for Sis great love wherewith JSe loved us. This rich mercy He cannot exercise out of Christ, but in Sim He can abundantly pardon. This example of God's mercy is not only to be the principle on which we are to be forgiven, gratuitously, but its extraordinary character should stimu- late our susceptible hearts. All are liable to receive injuries, to be wronged in prop- erty or reputation, or to be treated with social disrespect ; if not through malice, through blind selfishness, or thought- less indifierence, which are scarcely less offensive. The duty enjoined is to forgive, habitually and promptly, irre- spective of the character of the provocation ; remembering that our only hope is in mercy. We, in forgiving, have no sacrifice to make but that of bitter feelings, in which there is torment ; while God, to forgive, gave his well-beloved Son to die. This precept, so pure and so unlike the spirit of the nat- ural heart, not to say of the heathen world, whose tender mercies are cruel, is one of the most prominent inculcated in the gospel. The same spirit is enjoined in 1 Pet. 3 : 8, 9. " Finally, be ye all of one mind, having compassion one of another " (the same word in the Greek which is in Ephesians translated tender-hearted) ; "love as brethren, be 166 COMMBNTAKY. Chap. IV. 25— 32. pitiful, be courteous : not rendering evil for evil, or railing for railing, but contrariwise, blessing^ Christ himself has given an inimitable exposition of this duty of forgiveness by those who have themselves received forgiveness, in Mat. 18: 21 — 35. The lord was moved with compassion by the pitiful entreaty of one of his servants, who owed him ten thousand talents, and forgave imn the debt. But the same servant went out, and found one of his fellow- servants who owed him a hundred pence, and he laid vio- lent hands on him, and took him by the throat, saying. Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying. Have patience with me, and I will pay thee all. And he would not : but went and cast him into prison till he should pay the debt. Then his lord said unto him, thou wicked servant, I forgave thee all that debt, because thou desiredst it me ; shouldest not thou also have had compassion on thy fellow-servant, even as IJiadpity on thee? It is not in human nature not to be indignant at such selfish ingratitude, such hard-heartedness; and yet God is so treated daily by those whose very life depends upon His compassion, and whose only hope of heaven is forgiveness. CHAPTER V. Verses 1 — 20. Be yo tlierefore followers of God as 2 .dear children ; and walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savor. 3 But fornication, and all uncleanness, or covetous- ness, let it not once be named among you, as becom- 4 eth saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient ; but rather 5 giving of thanks. For this ye know, that no whore- monger, nor unclean person, nor covetoiis man, who is an idolater, hath any inheritance in the kingdom 6 of Clurist and of God. Let no man deceive you with vain words ; for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. For ye. 8 were sometime darkness, but now are ye light in the 9 Lord : walk as children of light (for the fruit of the Spirit is in all goodness, and righteousness, and 10 truth) ; proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works 12 of darkness, but rather reprove them. For it is a shame even to speak of those things which are done 13 of them in secret. But all things that are reproved, are made manifest by the light : for whatsoever doth 168 COMMBNTAET. Chap. V. 1—20. 14 make manifest i& light. Wherefore He saith, Awake, thou that sleepest, and arise from the dead, and 15 Christ shall give thee light. See then that ye walk 16 circumspectly, not as fools, but as wise, redeeming 17 the time, because the days are evil. Wlierefore, be ye not unwise, but understanding what the will of 18 the Lord is. And be not drunk with wine, wherein 19 is excess ; but be filled with the Spirit ; speaking to yourselves in psahns and hymns, and spiritual songs, singing and making melody in your heart to the 20 Lord, giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ. ANALYSIS. Uncleanness and coveiousness, v. 3 — foolish talking, v. 4 — fellowship vnth loicked men, vs. 11, 12 — are forbidden. — The requirements are, to walk circumspectly — redeeming the time, vs. 15, 16 — to be filed with the Spirit in opposition to intemperance, v. 18 — that we express our Joys in spiritual songs — -and giving thanks, vs. 19, 20. Verses 1, 2. He ye therefore followers of God as dear children; and walk i?i love, as Christ also hath loved us, and hath given Himself foi' us an offering and a sacri- fice to God for a sweet-smelling savor. — A better division of these chapters would have been either to have closed chapter IV. with the thirtieth verse, at the exhortation not to gi-ieve the Holy Spirit, or to have extended it two verses further, and have included the first two of chap- ter V. These four verses are more coneinnous with each other than with what precedes or what follows. SeeinE' God has manifested such love and forsriveness, we Chap. V. 1—20. EPHESIANS. 169 ought to imitate Him in loving and forgiving one anotlier. We ought to be folloioers — that is, imitators — of God. Though we are human and finite, we can imitate the infi- nite in this spirit of forgiveness. We are to do it as dear children, adopted through grace, made dear through grace, and made lovely through efficient grace.^ Though all this is grace, it is not the less a duty ; hence the exhorta- tion : ~Walk in love. Let your spirit be lovely ; cultivate it, manifest it. Let your words, tones of voice, your ex- j)ressious of face, that mirror of the soul, and your actions, those confessions of the heart, be j)rompted by love. Oh ! what a heaven-wide distinction between such a character and that described in verse thirty-one of the preceding chapter, — bitterness, wrath, anger, clamor, evil-speaking with malice. What a glorious transformation is effected by grace ! He that is in Christ Jesus is a nev) creature. As Christ hath loved us and given Himself for us. — Christ's love influenced Him to give Himself With God, who gave His Son, it was an " unspeakable gift ;" with the Son it was all, except His innocency. Through all His temptations and sufiTerings He was "without sin."^ Christ's offering of Himself as a sacrifice is presented as our pattern, to deny ourselves for the good of others. It was /or us that Christ gave Himself This can mean nothing less than a substitute for us. If He had not done what He has, we must have remained under condemnation. " Christ suffered, the just for the unjust."' The apostle does not say He gave Him- self for you, Gentiles, but for us, Jews as well as Gentiles ; for all. He died for all, inasmuch as all were dead. He gave Himself an offering and a sacrifice. Anything pre- sented to the Deity in worship is an offering. A sacrifice is a more specific idea. He suffered in our stead, to make 1 Epb. i. 4, 6, 6. 2 Heb. iv. 15. 3 1 Pet iii. 18. 15 170 COMMENTARY. Chap. V. 1—20. expiation of sin, or to furnisli the ground of reconciliation.' A sacrifice is something slain — in which life is taken. In the case of Christ, life is given as well as taken. I lay down my life for the sheep.'' He had power to lay it down, and power to take it again. It was a willing offer- ing. The sacrifice was to God, for a sweet-smelling savor. The point to be illustrated is a self-sacrificing spirit, of which Christ was an illustrious example. The scope does not require, therefore, the idea that expiation was the object of this silf-sacrifice. Yet the doctrine is involved both in the expression and in the well-established mission of Christ. There was something infinitely pleasing to the Father in the love and obedience of the Son — in his filial piety. " Lo, I come tp do Thy will, O God." But why was it so pleasing to God? Why was this sacrifice a sweet- snieUing savor? It might have been piety in the Son to obey, but not goodness in the Father to require, unless there was a stern necessity. It was plainly satisfaction to justice, as well as pleasing filial obedience. Not all offer- ings, not even all sacrifices when blood was shed, were expiatory. But without the shedding of blood there is no remission.^ All offerings and sacrifices are diviiie worship, an exercise of faith and obedience ; but one of their most important elements is that they appease the displeasure of God; — symbolically, in the case of the ritual worship; essentially and effectually, in the death of the Lamb of God. It is an odor of sweet fragrance, agreeable, reconciling, winning the alienated feelings of God to the offender; so that mercy is now exercised toward the ungodly. In our sacrifices for others, the sweet odor is not that of expia- tion, but of a filial spirit, and so far Christ-like. 1 Heb. ii. 17; x. 10—14; Eom. iii. 20—26; v. 8, 9; Heb. x. 1—22. 2 John x: 15. 3 Heb. ix. 14—22. Chap. V. 1—20. EPHESIANS. 171 Verse 3. JBut fornication, and all tincleanness, or covet- ousness, let it not once be named among you as hecometh saints. — The apostle returns to a dissuasion from the com- mission of particular sins. Fornication, Uncleanness, and covetousness are classed together, as of common demerit. They are not alike vile, but are perhaps equally criminal in the sight of God. JLet it not he once nam,ed among you. — It becomes saints to shun the very appearance of such vices. They are contrary to their holy professions. Pro- fessing to be separated from all vileness, and yet to prac- tise it, is a moral contradiction. The light in which God -looks upon these sins is seen in the subsequent verses. He adds another class of sins which Christians are to avoid, and all of which he soon shows shut out from heaven. Verse 4. Neither Jilthiness, nor foolish talking, nor jest- ing, which are not convenient; but rather giving of thanks. — Filthiness, in this passage, has nt)t as is usual, like unclean- ness in the third verse, reference to lewdness or lascivious- ness, but rather to the ugliness of some sins — their unbe- comingness. These may be either of words or acts, but here have chief reference to words ; not obscene, but nevertheless disgusting language. Holiness is lovely and attractive. He aAAs, foolish talking ; without reason, friv- olous : light, vain, trifling conversation, betraying a mind wanting in seriousness. And jesting; talking for merri- ment; spicing the spirit with low wit. Wit is not neces- sarily a sin ; but low and coarse wit, the apostle says, is not convenient ; that is, it is unbecoming a saint. Perhaps he means more : that it is unprofitable both to the speaker and to the hearer, diverting the mind from serious thoughts; also degrading it. Levity is a vicious element of character, and as such should be guarded against. " I said of laugh- ter, it is mad." ^ Empty mirth is the part of a fool. Relig- 1 Eccl. ii. 2. 172 COMMENTABT. Chap. V. 1—20. ion is refining; it purifies and elevates the character and taste ; it clothes its possessor with a serious, chaste aspect. This is hecoming to saints ; specially giving of tlmnJcs. The idea is that of habit. Instead of habitual levity and jest- ing, let our conversation be seasoned with acknowledg- ments of the divine goodness. These expressions of grat- itude need not be cant, or whining pretensions of goodness ; but may be, and ought to be, the outpourings of a heart deeply penetrated with a sense of God's mercy. Life is replete with His gifts, which should be received with thanksgiving. This duty is largely inculcated in the Word of God.^ From these passages it is plain that we should thank God, not only in oiu" acts of formal worship, but in our daily reception of His mercies. This is specially becoming in him who believes himself to have been pardoned, and to have been made an heir of life. In addition to the inconsistency and unprofitableness of such conversations to both parties, the apostle admon- ishes them that it perils the soul. Verse 5. For this ye know, that no whoremonger, nor unclean person, nor covetous mail, who is an idolater, hath any inheritance in the Mngdom of Christ and of God. — That sins such as have been enumerated exclude from heaven, is known by all who have been instructed in the religion of Christ. No doctrine is more explicitly taught in Scripture. No lewd person, vile in life or heart, nor covetous man, who is an idolater, can be admitted into heaven. Idolatry is a sin displeasing to God, and has ever been treated as a capital ofiTence. The guilt of idola- try, and the severity with which God treated idolaters under the Jewish dispensation, makes the exhortation in this passage exceedingly impressive.^ It was a capital 1 2 Cor. iv. 15; Phil. iv. 6,- Col. ii. 7; iv. 2; 1 Tim. iv. 3, i. 2 See Deut. xiii. 10 ; also xvii. 5. Chap. V. 1— so. EPIIESIANS. 173 offence, because treason against the Sovereign. Covetous- ness is vivtually idolatry. The covetous man puts his wealth in the place of God, both as an object of supreme affection and of reliance. The idolator trusts to other gods, to the neglect of the living and true God. The covetous man relies on his riches, and forgets God. Such worship and serve the creature more than the Creator.' This is idolatry in .spirit. Covetousness, like idolatry, is forbidden in tlie de(5alogue. They are frequently asso- ciated in the teachings of Scripture. Mortify your mem- bers, and covetoitsness, which is idolatry,- as it is with un- cleanness.'' It leads to other sins.* It is a greedy sm? See the character of Balaam ; ' also of Achan.' Such are abhorred of the Lord;' such have no inheritance in the Jcingdom of Christ and of God. There is and can be no sin in heaven. The sins speci- fied above, though of a flagrant character, are only of the nature and the representations of all sin. This cannot mean that no man who has been guilty of these sins can be saved ; for to sincere repentance and faith in Christ is promised pardon and life. The blood of Christ cleanseth from all sin. Him that cometh to me, says the Saviour, I will in nowise cast out. But it may be said, these vile persons will come to Christ, and avail themselves of the cleansing efficacy of His blood ? When ? Some think that, if not before, either at death, or after death, in eternity. Can it be at death ? Regeneration being an histanta- neous work, and a work effected hy God as a Sovereign, some believe it may be experienced in the event of death. But, however true it is that the believer is born, not of blood, nor of the will of the flesh, nor of the will of man, 1 Kom. i. 25. 4 ixim. vi. 10; IPet. ii.3. ' 7 Joshua vii. 12. 2 Col. iii- 6. * Isaiah Ivi. 11. 8 Tsalm x. 3. 3 Kom. i. 29. * Num. xxii— xxiv. 15* 174 COMMENTARY. Chap. V. 1—20. hut of God,^ the Scriptures nowhere represent this ch.inge as other than according to the laws of the human mind. The effects are produced by God ; but in a soul intelligent, free, and responsible. God, in regeneration, is a Sovereign in no such sense as to violate or overlook our agency. This is as true in regeneration as in subsequent sanctifica- tion. It is the will that He influences. He works in us to will ; He makes us wiUing in the day^ of His power. In this spiritual change God is choseiv, Christ is trusted in. The sinner believes in Christ, 'and comes to Him. This, in one sense, is an evetU ; in another, it is an act. As has been before intimated, no attempt is made to explain or elucidate this subtle connection between the two agen- cies of God and man ; but it is adduced as &.fact — a revealed fact. When it is said, therefore, that this change is instantaneous, it must not be understood to be such an annihilation of time as to exclude mental action — willing, choosing, believing, repenting. These are, one and all, without qualification or exception, the conditions of salva- tion to the adult. "He that believeth not shall be damned." ^ Except ye repent, ye shall all likewise perish.' The instances in which men pass from this life into eter- nity too suddenly to be converted, — at least, apparently so, if repentance and faith are acts, — are numerous. The duellist, the murderer, or the man in excited fight, falls by the hand of his intended victim. Some are shot, or otherwise killed by accident, or a vital vessel is ruptured ; and the man, up to that point, having a heart alienated from the life of God, and on whom the wrath of God has hitherto rested, passes into eternity, not (apparently) while a duration, however short, is passing, but between two points of time. Death may occur in sleep, or the sinner is struck by 1 John i. 13. 2 Mark xvi. 16; 2 Thess. ii. 12. 3 Luke xiii. 3. Chap. V. 1—20. BPHESIANS. 175 a shaft from the clouds, in the act pf hlasplieming his Maker. Can any one suppose such to repent, or to believe on Christ, or come to Christ '/ As an arbitrary act of divine power, God could change the heart in the twinkling of an eye. But, had" He made no declaration on the subject, — had He affixed to the conditions of salvation no mental act, no moral exercises of the heart, — it would be unreason- able, not to say madness, to trust our salvation to such an instant of our existence. To squander a whole life of twenty, forty, or sixty or more years, — of a life obviously given for this great end, — in making no preparation, and still hope and intend to secure it in an instant, — during, if there be any duration, a space of time not perceptible, in which the soul seems to be unconscious, — is not reason- able. It is tempting God, and trifling with the retributions of a future state. An honest mind cannot think that the sinner comes to Christ in such a death as we have de- scribed ; and there are many such. But if the sinner does not come to Christ in this instant, while suddenly and unconsciously dying, when does he ? Will he ever do it ? Is there a single passage of Scripture which even hints at the fa,ct as probable, or even possible ? I know of none — not one. There are those who believe, or rather hope, — for we are not aware that any intelligent minds ever profess settled conviction, — that human proba- tion extends beyond death. Some entertain an opinion that all men will have an opportunity in the future state of accepting salvation at the hands of Christ. Others suppose it possible, if not probable, that while such as reject Christ in this life will not have the offer repeated to them in the futui-e, the heathen, who have not known Christ, nor had the opportunity and incurred the guilt of rejecting Him, will have his offers after death. As to the 176 COMMENTARY. Chap. T. 1—20. heathen, we cannot here discuss the question. The Bible is absohitely, we think, siknt as to any such future offers. The Bible seems to teach that allprobation — the probation of the race — is confined to the present life, and that the heathen are in danger of future punishment; or that without the gospel .their salvation is impossible.' That the heathen, that " all the world " are guilty before God, is plainly taught.^ Though the light of the gospel in- creases man's accountability, so thatthe rejection of Christ aggravates his guilt, yet the accountability of man lies farther back, and deeper in his nature. On a moral constitution such as his, the light of nature makes " him responsible. God treats men, the heathen, in this world, as accountable. Heathen nations are punished for their sins. " The Lord is known by the judgments He executeth." ' If it is right in God to punish the heathen in this life, it will be right to do so in the next ; and analogy, to say nothing of divine instruction, teaches that He will. But with us, who know the provisions of mercy in the gospel, the subject is prac- tical, and unspeakably solemn. Addressing those to whom this mercy has been offered, the language is explicit and positive: He that believeth on, the Son hath everlasting life ; and he that believeth not the Son, shaM not see life; but the wrath of God ahideth on him.* Here the contro- verted terms are believeth, and believeth not ; hath everlast- ing life, and shall not see life. Never? No, never! But as the wrath of God is now on the wicked, on the unbeliever, it shall abide — shall noli be removed. As everlasting life abideth, so shall the divine displeasure abide. Both are eternal.'' To show that probation is lim- ited to this life, reference will be made to only two more 1 Rom. X. 3 realm ix. 16. n Matt. xxt. 46. 2 Bom. ill. 19. < Julin iii, 83. Chap. V. 1—20. EPHESIANS. ' 177 passages, in both of which one of the main objects of Christ was to teach the fact, that a preparation for heaven must be made here and now, or it never can be. In the parable of the ten virgins this is plain."^ They that were ready entered in, and the door was shut. Is it again to be opened ? To suppose it, is to suppose Christ trifled with His hearers. That this life alone aifords an opportunity to sinners to meet their God, is set forth with equal clearness in Matt. 5 : 25, 26. It obviously has no other object. "Agree with thine adversary quickly, whilst thou art in the way with him [hast an opportunity], lest at any time the adver- sary deliver thee to the judge, and thou be cast into prison. Verily I say unto thee. Thou shalt by no means come out thence, till thou hast paid the uttermost farthing." When will this uttermost farthing be paid? Will the punishment terminate because the guilt will be exhausted ? We answer: Were we to enter eternity unpardoned for past sin, but with no disposition to sin in future, it might be imagined that the penalty would be limited. Human reason cannot say how much or how long sin deserves punishment. The obligations we owe to God are incon- ceivably great.^ We cannot say when it would be cancelled, or whether it could be cancelled at all by suffering. The expression, till thou hast paid the uttermost farthing, does not neces- sarily mean, nor does it imply, that it ever will be paid. It rather seems to be an impressive mode of declaring its eternity. But this is not the most serious view of the sinner's con- dition after death. The impenitent enter the future world depraved as well as unpardoned ; with dispositions still to 1 Matt. XXV. 1—13. 2 See Wayland's Moral Science. 178 COMMENTARY. Chap. V. 1—20. sin, and ■with growing capacities both for sin and misery. Such is the analogy of our entire constitution. And as his depravity — that is, his capacity and disposition to sin — "will increase, instead of reducing the amount of his indebt- edness, it must be eternally augmented. As the capacity of the redeemed for holiness and bliss shall forever increase, so that heaven shall open to them an eternal weight of glory, the opposite of this must be the experience of those who have put it from them, and have judged themselves unworthy of everlasting life.^ The despair of the lost, -we apprehend, must arise largely from the fact, that mercy has not only been rejected, but is less and less deserved. The divine displeasure, instead of being slowly turned away, is perceptibly growing more intense. The fearfulness of such a prospect, who can contemplate without the liveliest solic- itude. None so appreciate this solemn truth as the Chris- tian. He only knows what sin is — its nature and ruinous power. But he does not on this account reject the doc- trine of the final punishment of the wicked, but believes it the more from the consciousness of sin in himself. We are, as it has been intimated, incompetent to fathom the unsearchableness of God. That the Judge of all the earth will do right, we know. He will justify His ways to men in the final judgment. The day shall declare it.'' This is true alike of men's works and of God's retributions. How often does a child become excited, in view of pun- ishment inflicted by a judicious and kind parent on a brother or sister. The justice of the act is frequently ques- tioned. This chastisement, now seeming so severe, and, it may be, unjustifiable, will in maturer years assume a dif- ferent character. The conduct of the parent may be ap- proved and gratefully admired. God will never inflict a 1 Acts xiii. 46. 2 1 Cor. iii. 13. Chap. V. 1—20. BPHESIANS. 179 single sensation of pain on the sinner, which, if known to holy beings, will not be esteemed a ground of divine glory. This will not be inconsistent with the purest and most amiable benevolence. "God is love;" and yet He does in this world inflict fearful judgments. He not only permits, but inflicts them. In all these matters we must accept the teachings of God's word. They teach explicitly that there are those who have no inheritance in the kingdom of Christ and of God. The kingdom of Christ and of God is heaven, including also the incipient state of it on earth, — the Christian dispensation. It is the inheritance of saints only. Man in his "natural, sinful state is barred from this privilege, either on earth or above. Except a man be born again, he cannot see the kingdom of God.^ It is some- times called the kingdom of heaven;^ at others, called the kingdom of God,^ and frequently it is also called the kingdom of Christ.* In this passage it is called the king- dom of Christ and of God. All mean the same thing, — the divine, spiritual reign of Christ as one with God. This use of the designations does not militate against the one- ness of Christ and God. It is doubtless the kingdom of Christ, or the Messiah as God. In Gal. 1 : 4, the " God and Father" must mean the God who is the Father, and not two distinct beings. So in this passage, Christ who is God. This idea, that Christ is in some sense distinct from, and in another one with God, is ever showing itself in the New Testament, without explanation or any recognition of its mystery. The final epiphany of Christ is identified with that of the absolute Deity in Titus 2:13, — " The glorious appearing of the great God and our Saviour Jesus Christ." It can mean nothing less than the great God is our Saviour, Jesus Christ. 1 John Jii 3. ' Matt, vi 33; Luke iv. 4. 2 Matt. iii. 2 ; iy. 17. < Matt. xiii. 11 ; xx. 2\ ; llev. i. 9. 180 COMMENTARY. Chap. Y. 1—20. The danger of being thus excluded from this blissful kingdom is seen in the solemn warning, not to be deceived by false teachers. Verse 6. Let no man deceive you with vain words ; for because of these things cometh the tcrath of God U20on the children of disobedience. — False teachers had arisen in many places, subverting the truth. This passage looks as if the admonition had a j^resent occasion. The object of those at Ephesus was to persuade Christians that there was no future punishment of the wicked. With vain loords. — Empty, unmeaning reasonings, adapted to excite their ^pre- judices against this fearful truth ; professing to have -too much confidence in God to believe Him so cruel or unjust as to exclude any of His creatures from heaven. Objections to the final separation of the righteous and wicked, are in this day supported, not by rational or scriptural arguments, but by declaring the doctrine abhorrent to our better feel- ings. Against such influences the apostle urges them to guard ; for because of these things (these vile practices), cometh the wrath of God upon the children of disobedience. Be assured, whatever wicked men may say to the contrary, God is displeased with sin, and wicked men shall not go unpunished. Wrath of GoU, is the cause for the effect. It is punishment, the effect of the divine indignation against sin, which comes upon the children of disobedience ; that is, on those who are in their dispositions disobedient. Their conduct is the offspring of their spirit of disobedience. Verse 7. Se ye not, therefore, partakers with them. — Have no sympathy with the children of disobedience. Avoid even their society, except as it is necessary, or is sought from benevolent and religious motives. Christ came to call sinners to repentance. He mingled with the wicked as well as the lowly, only that to them the gospel Chap. V. 1—20. EPHESIANS. 181 might be preached. Blessed is the man that walketh not in the counsel of tha ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in His law doth he meditate day and night.^ The lustre and beauty of the Christian's virtue must not be tarnished by contact with the vile. They who commit these vices, and they who encourage them, shall together experience the wrath of God. Let the saints separate themselves from such, lest they be punished with them. All who share in their guilt, must share in their doom. Verse 8. For ye were sometime darlcness, hut noto are ye light in the Lord. — Walk as children of light.- — Ye loere sometime darkness, means that before their conversion they were in darkness. They walked in darkness ; their hearts were full of darkness. The word includes three dis- tinct ideas, — ignorance in religion, depravity, and misery. This is the complex state of the natural man. It is em- phatically true of the heathen. Hilt now are ye light in the Lord. — Light is the moral opposite of darkness. Such are said to have an unction from the Holy One, and to know all things.^ They that are in the Lord, — that is, are united to Him by faith, — have been translated out of darkness into light. Such have spiritual perceptions; truth by them is spiritually discerned. Christ is the Source of this light in the souls of believers. They also love holiness, and are led by a spirit of obedience. They also have "peace in be- lieving." These are light; hence the exhortation, walk as children of light, as those thus illuminated ought to walk — holy, harmless, undefiled. Verse 9. For the fruit of the Spirit is in all goodness, and righteousness, and truth. The fruit of the Spirit (or, 1 Psalm i. 1,2. 2 1 John ii. 20. 16 182 COMMENTARY. Chap. V. 1-20. as good authority has it, the fruit of light, of being spirit- ually enlightened), is an intelligent, holy, and blissful life. These three terms, goodness, righteousjiess, and ti'uth, are obviously employed for emphasis, as the apostle frequently does. The fruits of this enlightened and sanctified state of the mind are all forms of holiness, — holy affections, holy intentions, and holy works. Spiritual illumination is the effect of the Spirit's influence, and the cause of good "works. Though these three terms are accumulated for emphasis, each has a distinct meaning. Goodness is an upright dis- position and character, with the additional idea of kindness toward others. • Highteousness is an upright and impartial disposition purely. Truth not only means one who is truth- ful, sincere, but who loves the truth; specially gospel truth, its holiness and its scheme of mercy. The fruits of the Spirit (or of light) are as unlike those of the flesh as light is unlike darkness."^ The connection between the renewed state and a holy life is here intimate. It is a moral absurdity for a renewed man to live in sin. How shall we that are dead to sin live any longer therein ? ^ See, also, the whole chapter, specially the twenty-first and twenty-second verses. The " servants of sin," having been "made free from sin," and become "servants to God, have their fruit unto holiness." The doc- trine is not only that it is the duty of such to be holy, but that, if they have been enlightened by the Spii'it, they will live unto God. The absurdity of the contrary is as great as the severing of the connection between cause and effect, or as that the dead should act as one alive. This verse is parenthetical, the eighth and tenth being grammatically connected. 1 Gal. V. 19—24. 2 Eom. vi. 2. CHAP.V.l-aO. EPHESIANS. 183 Verse 10. Proving what is acceptable unto God. — The riintli verse is thrown in as a consideration adapted to show the reasonableness of the exhortation to walk as children of light, for this is the aim of the Spirit that worketh in you. In the tenth verse, returning to his main theme, he adds, that by so doing they will be enabled to understand and appreciate {proving) what pleases God. Proving means to examine, then to distinguish and appre- ciate ; and here has the moral idea of approving. This is acceptable unto God. He approves, and is pleased. That God is pleased with the piety of his children is a frequent and inspiring doctrine of Scripture.^ The filial piety of Christ pleased God.^ Practical godliness increases the discerning power of the soul in religion. If any man will do His will, he shall know of the doctrine, etc.^ A spirit of obedience fills the heart with light. This is specially true of love.^ How noble and elevated the motive of jDleasing God! How peaceful the consciousness of being approved of Him ! What must heaven be, where this consciousness shall be unceasing, growing, and eternal ! How reasonable the aspirations of the believer ! In the exjjression unto the Lord, reference is had to Christ, the same as in the eighteenth verse, in whom the Christian is said to be. It is to Him we are responsible for our actions, who approves of goodness, and righteousness, and truth; in whose presence we constantly live, and whom we are to endeavor to please. Can any doubt that Christ, who is here called Lord, is the Supreme Jehovah, the Judge of quick and dead ? 1 Malachiiii. 3, 4; Psalm Ixix. 30, 31; Prov.xvi.7; lCor.vii.33; 2 rim. ii. 4; neb. xi 5, 6; xiii. 16—21; Phil. iv. 13; Col. iii. 20. 2 Matt. iii. 17; xvii. 5. 3 John vii. 17. i Pbil. i. 9—11. 184 COMMENTARY. Chap. V. 1—20. Verse 11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. — In the seventh verse the saints are exhorted not to be partakers with certain wicked pei-sons, because it exposed them to exclusion from the kingdom of Christ and of God. In this verse they are exhorted to the same course, and to reprove them. To be partakers, and to have fellowship, are essen- tially synonymous. In the former instance, the sins, in which the children of light are to have no share, are spec- ified ; in this, they are called the unfruitful worlcs of dark- ness. Sin is not only committed in dark places, but is the eifect of darkness, or of religious ignorance and insensi- bility. These works are called unfruitful, unproductive of any benefit. In an accountable being like man, this want of usefulness is blameworthy. Men should be useful. Instead of having fellowship with such, and so encour- aging them in the commission of sin, or sharing with them in their fearful retributions, we ought rather to re- prove them. To reprove, means to convict of a fault ; thus to rebuke, and so to shame. The refonnation of the of- fender is the primary object of the rebuke here enjoined as a duty. It is frequently effectual, though not always. A secondary reason, though subordinate in importance, is its moral effect on othera. The shame experienced, and the disgrace inflicted, are admonitions to those who wit- ness them. To rebuke a fellow-man is a delicate and diffi- ■ cult duty. Paul intimates that to be able to admonish one another requires that we \)Q full of goodness, filled with all knowledge.^ This implies great judgment, or discretion, mingled with something more than an honest intention. Full of goodness, comprehends love, and gentleness, and forgiveness. 1 Bom. XV. 14. Chap.V.1-20. ephesians. 185 Verse 12. For it is a shame even to speaJc of these things which are done of them in secret. — To a pure-minded man, the mere language necessary to describe some vices done in secret, in darkness, is too offensive to be unnecessarily em- ployed. Instead of having fellowship with such, t^e pure- minded Christian would he ashamed to speak of them. The indwelling of Christ's spirit (light) makes the soul delicate — -.loathing the thought of what others practise with greediness. Whether for, in this verse, shows the connection thus : have no fellowship with the unfruitful works of darkness, for it is a shame even to speak of them ; or, reprove them, for it is a shame, etc., is not evident. Either is good sense ; both are grammatical. Perhaps it is the former. Verse 13. Hut all things that are reproved are inade manifest hy light ; for whatsoever doth inaJce manifest is light. — The apostle expands the idea of administering re- proof, intimating that as godliness is light, and sin dark- ness, the children of light are fitted to reprove sin, or to dispel this darkness. The figurative and literal ideas are blended. All things that are reproved ai'e made manifest hy light. The way to reprove sinners is to shed light on their deeds. This is done by the precepts of a pure re- ligion, and by the contrast of the vileness of sin with the beauty and loveliness of virtue. This contrast reveals the odiousness of sin. In harmony with this injunction, ho exhorts the Philippian Christians to bei blameless and harmless, — 4he sons of God, without rebuke, in the midst of a crooked and perverse nation. Among whom ye, shine as lights in the world, holding forth the word of life.^ What- ever may be the depravity of the affections, the natural conscience is on the side of virtue and moral goodness. 1 riiil ii. 15, 16. 16* 186 COMMENTARY. Chap. V. 1-20. The ugliness of some sins is visible to the vilest sinner himself. Nor can he be wholly indifferent to the infamy of guilt. He is ashamed, and will either withdraw himself to some darker recess of his den, or will be reformed. Evil is not only made manifest by good, but is overcome by it.^ Not, we admit, so long as the susceptibility of the heart remains as it is by nature. Till this is changed the sinner will hate the light, and will not come to it lest his deeds be reproved? But Christians are encouraged to abound even in this difficult work, knowing that their work is not in vain in the Lord.^ Some of these Ephesian Christians had, previous to their reception of the gospel, been as vile as any of those for whose conversion they are exhorted to labor. Ye were sometime darkness.^ Why shall not others, the vicious of the present time, be equally affected by the light reflected from the word of God, and from the blameless lives of believers ? Some of these Ephesian dis- ciples had, before conversion, practised lying,' stealing ; " were given to anger, clamor, and malice, and were foul- mouthed.^ Vile as they had been, the apostle says. Now are ye light in the Lord.^ Such is the power of the gospel, when faithfully taught and exhibited in the lives of its pro- fessors. Modern missionaries have proved its transforming efficacy in the conversion of the most corrupt heathen. Baxter witnessed its redeeming power among his ignorant and profane colliers. If there were more Ijght at this day, there would beg not only more reproof, but a more visible reformation. "The vicious cannot bear the presence of the goodj whose very looks reprove them, and whose life is a severe, though a silent, admonition.'" The apostle reiterates the idea, that reproof is like light. 1 Kom. xii. 21. SlCor. xv. 58. SEph. it. 25. 7 Eph. iv. 29-31. 2 John iii. 20. 4 Eph. v. 8. 8 Eph iv. 28. 8 Eph. v. 8. 9 Buckminster. Chap. V. 1-20. EPHESIANS. 187 For whatever doth make manifest is light. — Christians are suitable persons to reprove the wicked ; for their piety is light, and it is the property of light to make manifest. The word in the original has obviously an active signifi- cation, as our translators indicate; and not a passive, as some maintain. Verse 14. Wherefore He saith : Aioake, thou thai sleejxst, and arise from the dead, and Christ shall give thee light. — Sleep, death, and darkness are emblems of depravity. To awake from sleep, to arise from the dead, to pass from darkness to light, are only different figurative expressions of the same religious change, — the renewal of the heart. This light Christ gives. In Him was life, and the life was the light of men.^ In these passages light is represented both as reforming, and as given to the reformed. All grace is of this double relation to the believer. It is j^revenient; that is, goes before, and first awakens thoughtfulness, and gives to the heart its Jirst disposition to seek holiness and life ; even faith is its gift.^ And then to him that hath shall be given, and he shall have more abundance.^ The Spirit of Christ — that is, light — first awakens the desire, and then gratifies this desire in proportion to its strength. En- mity is changed into love ; then, as the soul longs for more love, more love is given. Saith ; that is, either God or some passage of Scripture. It saith, as Isaiah 60 : 1 — 3, freely paraphrased by the apostle, which, being inspired, he could safely do ; or, as is reasonable, though without direct proof, some fragment of familiar poetry, accustomed to be sung by the early Christians. If the last be true, it would harmonize with the injunction in the nineteenth verse : " Speaking to yourselves in psalms, and hymns, and spiritual songs ; singing and making melody in your hearts to the Lord." 1 Jolin i. 4. 2 Epli ii 8. 3 Matt xiii. 13. 188 COMMENTARY. Chap. V. 1—20. Verse 15. See then tliat ye walk circumspectly, not as fools, but as wise. — See then, since you have such duties to perform in belialf of those living in darkness, take heed that you let your light shine. To loalk circumspectly, means to conduct ourselves exactly, or in strict conformity to the requirements of the gospel. This requires caution, lest duty be overlooked, or the Christian be allured to the vanities and follies of life, or be overcome by some sudden temptation to sin. Lest, living like the wicked, they be unable to reprove them. The apostle, in his epistle to the Colossians, adds to the injunction, to walk circumspectly, towards them that are without} An evil example on the part of Christians strengthens the vicious in the commis- sion of sin. Let there be no spots on your sun, but let it be a broad, mild, luminous disk. JTbt as fools, but as wise. — A fool is one who does not exercise reason on any sub- ject. In religious matters it is one who thinks, feels, and acts as if religion were not true. This is not only irra- tional, but depraved. In Scripture, depravity is the chief element of folly. The fool hath said in his heart there is no God.^ To be wise is the opposite of this. The fear of the Lord is the beginning of wisdom; a good under- standing have all they that do His commandments.' The idea is in harmony with what precedes, — that piety is light, godliness is wisdom. Such believe and feel that there is a God ; they apprehend His constant presence, and acknowledge His authority. They aim at a blameless life themselves, and seek to jaroraote it in others. For the accomplishment of these ends all means are wisely em- ployed by them. Verse 16. Medeetning the time because the days are evil. — The time of Christians, like that of students and business ] Col. iv. 5. 2 Psalm xiv. 1. 3 Tsalm cxi. 10. Chap. V. 1—20. EPHBSIANS. 189 men, is liable to be frittered away, by numberless drafts upon it. These interruptions, though short, ai-e so fre- quent as to consume no small portion of it. These are often of such a character as seem to claim our attention. The supreme end of the Christian is to cultivate personal piety, and to do good to others ; to be a careful man; to win men from vice to virtue, from darkness to light. Great diligence is indispensable, as well as watchfulness as to occasions. He has no time to lose. Every moment should be redeemed; that is, our time must not only be faithfully improved, but often rescued from those claims which ought to yield to the main purposes of life. The Christian has a " high calling ; " and to the wanton wasters of his time he should reply, as Nehemiah did to Sanballat, Tobiah, and Geshem : " I am doing a great work, so that I cannot come down. Why should the work cease while I leave it and come down to you?"* Consider that this so- licitation was repeated several times, and as often received the same answer. Decision of character is essential to use- fulness. JBecause the days are evil. — JEvil, as here used, does not exclude sufferings, of which the world is full. But it chiefly regards moral evil, depravity, and vice. The apostle says it is a corrupt age, as the Saviour had declared before him.^ There is a great amount of individual and social depravity. To overcome and remove these, is the mission of the Christian ; and because sin thus abounds, he should seize every occasion of religious influence. The children of this world do. Shall not the children of light ? Vei'se 17. Wherefore be ye not unicise, but under- standing what the will of tJie Lord is. — Wherefore; that is, because there is so important a claim on the Christian's diligence and fidelity in reproving and reclaiming the 1 Neh. vi. 1—4. 2 Matt xii. 39. 190 COMMENTARY. Chap. V. 1—20. wicked. To be unwise, though not the same Greek word as " fools " in the fifteenth verse, is essentially like it in meaning. It contains, perhaps, more distinctly the idea of ignorance founded in depravity, erroneous views of duty, or a failure to perceive what is our duty ; in religion, prac- tically unwise. Instead of this imperfection of character, they are admonished to understand what the will of the Lord is. Knowledge, in this sense, and on this subject, is a duty. In the fifteenth verse Christians are exhorted to walk as wise; here, to walk so that they may be wise. A spirit of obedience makes one -wise, or enables him to understand what the will of the Lord is. Much discrim- ination is often necessary to know what is duty in particular circumstances. This power of rightly apprehending our duty is essentially aided by a right temper of heart. This is abundantly taught in Scripture. Besides this, to such a special promise is given of divine illumination. "The meek will He guide in judgment." ^ What the will of the Lord is ; that is, what Christ requires, whose will has di- vine authority. Verses 18 — 20. And he not drunk with wine, wherein is excess; but he filled with the Spirit : speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts to tlie Lord, giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ. — And he not drunk with wine, relates to a common vice. Few nations are so civilized or moral, so ignorant or degraded, that they do not use some intoxicating substances, to the detriment, often to the utter ruin, of body, intellect, and soul. This was the practice of Greeks and Asiatics, of East and American Indians. Most, if not all modem nations, civilized and uncivilized, include 1 Psalm XXV. 9. Chap. V. 1—20. EPHESIANS. 191 a portion of drunkards. Though wine is specified, it is the representative of all inebriating drinks. Wherein is excess, does not mean the excess of drinking, but the effects of drinking, which are ruinous. The Greek word is composed of two terms, saving and the contrary; that is, what prevents anything from being saved, — de- sti'uction, as all revelry and debauchery must be,- which are the consequences of intemperance. Intemperance in eat- ing and drinking, especially in the latter, debases the moral feelings, extinguishes the social affections, weakens the restraints of conscience, strengthens the vicious appetites, and enslaves the higher powers of the soul to the lower. When the habit is fully formed, human nature is seen as most despicable and pitiable. But befitted with the Spirit, means to be powerfully and habitually vinder its influence. Every faculty of the soul feels its influence (perhaps as the man full of wine is under the influence of its inebriating qualities). The expression is analogous to several others, — " filled with wrath," " filled with indignation," "filled with madness," "filled with envy," "filled with fear."^ These are the penetrating and subduing influences of some of the evil passions. Men are spoken of as " filled with wonder ; " also with agreeable sensations, " filled with joy." ^ So Christians are said to be filled with the Spirit, the Holy Ghost.' Here it is made a duty, and Chi-istians are exhorted to be filled with the Spirit. Religion, as we have before intimated, is both a gift and an acquisition. To have the soul dark, the affec- tions sluggish, or set on forbidden objects, or the will to be enslaved to unholy desires, is always wrong. As we are under obligation to be truly pious, and as this piety never 1 Luke V. 26; Acts v. 17; Luke vi. 11; Acts xiii. 45, etc. 2 Acts xiii. 52. 3 Acts ii. 4; Luke i. 41—67. 192 COMMENTAKY. Chap. V. 1—20. exceeds spiritual influence, we are plainly under obligation to be Jilled loith the iSpi7-it. The Spirit is not given to make it our duty to be holy, but to aid us in discharging what is already duty. The Scriptures, we repeat, give no explanation of these matters. Their truth is felt by every pious heart, whether understood or not. Speaking to yourselves in psalms and hymns and spiritual songs. — Wine and the Spirit alike excite the feelings. The former manifests itself in hilarity and revelry, unworthy of rational beings. The latter leads the soul to pour forth its pious sentiments, whether a calm, serene joy, or higher de- light, or even rapture, in songs of grateful praise. Fsalms, meaning originally to strike the lyre, came to mean any music accompanied by an instrument, as were the psalms of David in the Hebrew worship, and finally any sacred music. Hymns refers to vocal music exclusively, but with the same object; spiritual songs, or odes, refers to poetry of somewhat varied character, — set to music, sung with or without the accompaniment of an instrument. Though sometimes soft and melting, at others it was im- pulsive and rapturous. This was employed on festive and secular occasions. Hence the injunction that these songs should be spiritual; not necessarily inspired, but in har- mony with spiritual sentiments, becoming those who are Jilled with tJie Spirit. It is natural for Christians, when alone, to hum in gentle murmur their peaceful emotions ; when in society of other Christians sweetly beloved, excited by sympathy, to give utterance to their sentiments in fuller and louder songs of praise. They thus speak to one another; not necessarily (though possibly) by formal responses, but with mutual Sympathy. Christians thus quicken each other's religious feelings and mutual comfort. CuAP. V. 1—20. EPHBSIANS. 193 Mahiiig melody in your hearts, contains an admonition that the songs should not onlj*be spiritual, not carnal, but that they should be accompanied by proper pious feelings, with a true devotional spirit. It does not regard the degree of feeling, the earnestness, that it be from the heart ; but that it be with sentiments in harmony with these hymns of divine praise. Instruments, and voice, and words, and spirit, should have harmony as well as melody — should constitute a symphony. This is to the Lord ; that is, to Christ, who is the Jehovah of the Bible. In the seventeenth verse. Christians are exhorted to seek to know His will as Sov- ereign ; here, to oflFer Him their praise as Jehovah. All cannot sing, nor play skilfully on an instrument; but, what is infinitely more desirable, all can maJce melody in their hearts to the Lord: and the Lord will hear and be pleased. If there were more praises sung it would greatly contribute to the mutual comfort of Christians. Select, chaste, devout spiritual songs animate any heart susceptible of religious feeling. The church needs more of this devotional feeling, both in the closet and in the sanctuary. With these songs is to be united giving of thanks. Not only should this be done in distinct acts of gratitude, as a part of divine worship, but thanksgiving, grateful senti- ments, should, constitute largely our songs of praise. This is to be done always, habitually ; for all things, for small as well as great blessings, for things both spiritual and temporal, for affliction as well as prosperity ; for all things work together for good to them that love God. Those thanl:s are to be given unto God and the Father; that is, unto God, who, in distinction from Christ, is the Father, as in the fifth verse we said " of Christ and of God " meant of Christ, who is God'. Plere it is unto God, 17 194 COMMENTABY. Chap.V.21. even the Father. This necessarily includes Christ in His divine nature — not as Father, but as God. These thanks are to be rendered m the name of our Lord Jesus Christ, who, in His human and divine natures, is our Mediator. Here is a manifest instance of the personal distinction in the Godhead. Human wisdom would have been likely to have attempted some solution of its diificulties. Not so the wisdom of God. We are to walk by faith, not by sight. MUTUAL DUTIES. Verse 21. Submitting yourselves one to another in the fear of God. Submission is a mutual duty, and is here taught as a general principle, introductory to the subsequent injunc- tion of specific duties. The gospel not only inculcates this duty, but it excites the disposition. "We comply with the injunction first when we acknowledge the authority of a superior, and cheerfully acquiesce in it. And secondly, it is that meek, yielding spirit which, through benevolence and lowliness of mind, defers to the wishes of others, whether superiors or inferiors. Submitting yourselves one to another. — Every one should exhibit in his daily inter- course with others this lovely habit. It stands opposed not only to that exacting, arrogant spirit which distracts the peace of the social circle, but, in no small degree, to that false decision of character, stubbornness, which is so nearly allied to manliness and bravery as often to be mis- taken for a vu-tue. The gospel requires us to do whoever things are lovely. This is to be done in the fear of God, meaning with a deep sense of our accountability to Him. This regard to God gives to the disposition the element of Chap. V. 22—24. EPHBSIANS. 195 piety, of which the disposition, if wanting in this, is desti- tute. It is pusillanimity, or that weakness of mind which does not distinguish between tlie rights of their fellow-men and imaginary obstacles. In this verse the general duty of mutual submission is enforced. As we advance we have this duty in specified instances: the duties of wives and husbands — of children and parents — of servants and masters. CONJUGAL DUTIES OP WIVES. Verses 22 — 24. Wives, submit yourselves unto your 23 own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church ; and He is the Saviour of the body. 2-i Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every- thing. The grounds of this submission due from the wife to her husband are her dependence upon him — his natural supe- riority of strength and intellect. To this there may be exceptions ; but they are exceptions, and therefore do not vary the principle. The happiness of the domestic relation requires this conjugal subordination — that there be but one head. Which this should be, as a rule, needs no argument. And if it were not in itself obvious, God has settled the question by His Ordinance. The Scriptures are explicit, and cannot be misunderstood. All attempts to violate or weaken the relation must be unqualified evil. To do so is to violate both the natural and moral laws of God. Some of the efforts recently made to protect the rights of females, 196 COMMENTARY. Chap. V. 22—24. set at defiance both nature and religion. They are marked hy a zeal of a mixed character — vanity and benevo- lence. The former, it is feared, is hidden by its connec- tion with the latter. It is not the only instance in which a vicious principle is lost siglit of by being blended with a good one, and so is not only tolerated, but gives force to the common motive of action. Bigotry is thus mixed, and becomes cruel. No one can deny that in all the social relations there is much wrong — enough to give scope to the purest benevolence. The conjugal relation, however, is not the only one where there is wrong. The feeble are often abused ; children are neglected, and even cruelly treated, by their parents, without means of redress. But this abuse cannot be diminished by destroying the rela- tion, and giving to the child equality with the parent. God, who established this relation, is both wise and good. Not only the temporal interest of the race depends on these relations being kept inviolate, but the moral vir- tues and Christian graces are better developed. The wife is to cherish this spirit, and render this practi- cal submission, as imto the Lord ; that is, as unto Christ, who is our Sovereign. Not only is that submission to be rendered to the husband because he is the head, but be- cause the Lord requires it. This will render the a.ct pious. The unbelieving wife may render this submission from a sense of propriety, or of his actual superiority, and author- ity; it may be from sincere love to him ; but if Christ be overlooked in it all, there is in it no religious element. The wife's love and submission to her husband will not be accepted for what is due to "Christ as Lord of both. The husband is the head of the loife, eveii as Christ is the head of the church. — This relation between Christ and the church not only renders the conjugal relation CiiAF. V. 25-33. EPHESIANS. 197 clear, but unspeakably serious and tender. Surely tlie wife cannot be unhappy under a relation which resembles, though faintly, that of the redeemed church to its divine Lord. Christians love to be ruled by Christ. They love Him, and are conscious of His love to them. This makes obedience cheerful. It is indeed a yoke, but it is easy. And he is the Saviour of the body. — Christ has re- deemed the church by the sacrifice of Himself, and daily sustains and protects' it, both by His providence and His grace. Cheerful, grateful submission is therefore due to Him. A good husband not only loves his wife, but is her protector, and habitually makes sacrifices for her happiness and pleasure. Since, therefore, such a relation exists be- tween the wife and her husband, resembling that of all Christians to the Saviour, as the church is subject unto Christ (with a sweet, cheerful spirit), so let the toives be to their own Jiushands in all things. This in all things is, of course, to be modified by the higher obligation to Christ. The wife is not bound to commit sin to please her hus- band ; for Christ is head, and the husband under authority. But she is to please her husband in all things which do not conflict with the will of Christ. Her own judgment in matters of domestic interests, her preferences and tastes, are to be subordinate to his, not supposing his necessarily right and hers necessarily wrong. . But this spirit in the wife is always lovely, and when done as unto the Lord is eminently religious. DUTIES OF HU-SBANDS. Verses 25 — 33. — Husbands, love your wives, even as Christ also loved the churcli, and gave Himself for 17* 198 COMMENTARY. Chap. V. 25-33. 26 it ; that he might sanctify and cleanse it witli the 27 washing of water by the word, tliat He might pre- sent it to Himself a glorious church, not having spot or -wxinklg, or any such thing; but that it 28 should be holy ajid without blemish. So ought men to love their wives, as their own bodies. He 29 that loveth his wife loveth himself. For no man ever yet hated his own flesh ; but nourisheth and 30 cherisheth it, even as the Lord the church : for we are members of His body, of His flesh, and of His 31 bones. For this cause shall a man leave his father and mother and shall be joined unto his wife, and 32 they two shall be one flesh. This is a great mys- 33 tery ; but I speak cpncerning Christ and the church. Nevertheless, let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. 1. The reasonableness of the husband's love is not grounded exclusively in the personal worth of the wife. Great purity of spirit and character, discreetness, modesty, patience, gentleness and affectionate confidence, are lovely ; and, if the heart of the husband be not wanting in natural susceptibility, he must love her in whom such excellences are combined. But when these exist, they are not the only reason why she should be loved; and even when they are to some extent wanting, she is still to share in his affections, because she is one with himself; she is him- self (28). As it is, therefore, natural for a man to love himself, so it is to love his wife. Though there is a sense in which each individual, husband or wife, is a distinct person, with separate duties, separately accountable, com- Chap. V. 25—33. EPHESIANS. 199 plete within themselves, except as related to God, from whom they are never separate, without whom never com- plete ; yet, there is another and a peculiar view in which the husband and the wife are one. They two shall be one flesh (31), his own flesh (29). Though the thirtieth verse has reference to the union between Christ and the church (we are members of His body., of His flesh., and of His bones), there can be no doubt there is an allusion to Gen. 2 : 21 — 24, where the woman is said to be taken out of the man, and hence bone of his bones and flesh of his flesh. This was obviously a symbol of the social union, the mutual interests and sympathies, and oneness of affec- tion which should constitute the conjugal relation through all future time. The two shall be one — one self It is, therefore, not only as natural, but as reasonable, that a man love his wife, as that he love himself. No man ever yet hated his own flesh (29). 2. The measure of this love is (a), that of Christ's love to the church : As Christ also loved the church, and gave Himself for it (2-5). The relation involves a self- sacrificing spirit. Christ gave Himself. He laid aside glory ; He humbled Himself; He suffered cruelly, ignomini- ously ; He died. This shows not only the nature of the affection, but its tensity. A selfish, exacting husband has not the spirit of Christ. (b) The degree of this affection is measured again by our self-love. Men are to love their wives as their own bodies. Let every one of you in particular so love his wife even as himself (i^. Christ requires that all men love others (their neighbors) as themselves. Is the injunction here nothing different ? The so-called golden rule, " All thino-s whatsoever ye would that men should do unto yon, do ye even so unto them," undoubtedly interprets our duty 200 COMMENTARY. Chap. V. 25—33. to our neighbors. As the relations vary, so do the obliga- tions. We not only have no right to require what, under similar circumstances, we woiild not be willing to render either of justice or benevolence, but we have no right to" withhold what we, under similar circumstances, require of others. In the conjugal relation, though this rule is appli- cable, as it is in every relation of life, there is something peculiar and specific iu the relation itself. All men are our neighbore ; but all are not so intimate, as is the idea of one flesh — his own flesh. There being no such oneness any- where else, there can be no such intensity of "affection. All that watchfulness which a man exercises over his own happiness and general interests, he should exercise in be- lialf of his wife. This is not true of our neighbor. He should be willing to make as great sacrifices for her as he is of present pleasures, in view of a greater futm-e good for himself; as ready to overlook or excuse her faihngs as his own defects ; and because he loves her. He loves her though she have faults; he does not hate his own flesh because it is diseased or uncomely. 3. The 2yractical effect of this affection of the husband for his wife is (a) : It leads him to leave father and mother, and join himself unto his wife. The verb to join has an intensive idea, to cleave to. It is stronger than to be added to, or to be associated with. No relation so inti- mate. This affection withdraws him from- the parent. This relation to the parent, so tender, so endearing, may be more sensibly and gratefully appreciated as experience increases ; but it, in no respect, conflicts with or dimin- ishes his love for the object he has chosen as one with himself. He leaves father and mother, and joins himself to his wife, because he loves her. The union is (or should be) begun in love, and maintained in love. Any instances Chap. V. 25— 33. EPHESIANS. 201 to the contrary do not destroy tlie principle, nor its im- portance, any more than instances of foolishness prove that man is not a rational being. This union is in its very nature for life. To dissolve it — to separate husband and wife — is to sunder violently one body. (b) The practic.ll influence of this oneness is seen again in the fact, that it leads the husband to minister to the wel- fare of the wife ; he ministers support, protection, comfort, and personal improvement. This is not only the duty in- volved in the relation, but it is the natural effect of the pe- culiar oneness. It prompts to offices of conjugal aifection, as our instincts excite us to self-protection, or as self-love urges us to provide for our own welfare. No man ever hated his own flesh; bid he nouris/ieth and cherisheth it (29). His physical strength and manliness of intellect do, or ought to, qualify him to provide for her support, and to surround her as a wall of defence. In Christian countries, and in times of peace, this necessity is not so obvious as in savage warfare ; but can never wholly cease to be indispensable. The diligent wife is less dependent on her husband to spread her table than to shield her from the numberless ills of life. Besides this, the afiection, such as the gospel in- spires, mingling in his manly tones of voice, and expressed in the eye and aspect of a face radiant with honest love, cherishes her whose very being is inseparable from his own. This is the unconscious influence which pervades the two made one flesh, like the silent currents of life which flow through and animate every member of the system. Nor is the influence of the good husband con- fined to these ministrations. The relation implies the duty, and the tendency to improve the character of the wife, both intellectually and morally. In Christian coun- 202 COMMENTAKT. Chap. V. 25— 33. tries, where female piety is often so elevated and influen- tial, there can be little doubt but the improving influence is frequently exerted by the wife on her husband. It is common to witness, and for the public to acknowledge, the refining and often elevating effect of a Christian wife on the stem, it may be rough and rugged, character of a husband with whom she is unequally yoked. Such in- stances are above all praise. But the obligation is both more natural and more imperative on the husband to iiri- 2>rove his wife. His firm, manly authority, tempered with an affection which none but a good husband knows, should instruct, inspire, and elevate the soul of her, who is with him heir of the grace of life. But this influence will be more fully seen when we come to speak of the example of Christ's care for the church. This duty is illustrated by the example of Christ : By His love for the church, and by His mysterious oneness with it. Every reader must be impressed with the manner in which the apostle amplifies on the work and design of Christ in behalf of the church. Having spoken of Christ, he is, so to speak, diverted from the main object of dis- course, which is, to illustrate the relation of the husband to the wife, and dwells with eloquence on what Christ designed in His mission to earth. Something kindred to this may be seen in the seventh chapter of Hebrews, where, in describing the person and character of Melchise- dec, language is employed which could literally belong to Christ only ; — as if the mind of the apostle was so full of glowing thoughts of Christ, he had unconsciously trans- ferred them to the type, and illustrated the type rather than the character of Christ. That is, he forgets Melcliise- dec in the presence of Christ, the archetype. He not only CuAP. V. 25— 33. EPHESIANS. 203 gave Himself for the church, which illustrates the duty of the husband, but His motive was holy as well as benevo- lent : that He might sanctify and cleanse it (26) .- that Jle might present it to Himself a glorious church, not having spot or virinhle, or any such thing ; hut that it should he holy and without blemish {27). The husband is exhorted to love his wife, even as the Lord the church (29) : which means, not only in degree, — that is, to give himself for her, — but in moral character; that is, in a desire for her improvement in holiness, — that she be glorious, holy, and without blemish. Whatever effect age or disease may have on her personal beauty, in character there must be neither spot nor wrinkle. This oneness between the husband and the wife sug- ■ gests that which exists between Christ and the church, and on this his mind is fixed. For we are members of His body, of His flesh, and of His bones (30). This is a great mystery, but I speak concerning Christ and His church. — This cannot mean that Christians are in fact members of Christ's body, of His flesh and of His hones. Christ has not in heaven a physical body, nor will His disciples have. Flesh and blood cannot inherit the kingdom of God.^ Be- tween our present bodies, or our future ones, and Christ, there is the connection of effects with their cause; for Christ created all things, and sustains them. But there is no such sense in which we are of Him as Eve was of Adam. The wife now is not so related to her husband. The mystery of the union in neither case — that is, between man and wife, or Christ and the church — is of this character. It is a social union in the former, and in the latter a vital, spiritual one. God accepts us in Christ, as the " beloved." We live also because " Christ liveth in us." He has also 1 1 Cor. XV. 50. 204 COMMENTARY. Chap. V. 25—33. assumed our nature, and glorified it ; and as is the heav- enly, such are they also that are heavenly. This is a mys- tery, and a beautiful illustration of the likeness, even the oneness, of the affectionate husband and trusting wife in their social union. Verse 26 requires a distinct consideration. That Ha might sanctify it (the church), and cleanse it xoith the washing of water by the Word. — From this passage has been deduced the doctrine of baptismal regeneration. Not that the water affects the mind, but that its application, as a religious rite, is the occasion and the channel through which the divine agency is exerted, not only in changing the relation of the individual to God (a rejected sinner comes into the relation of a child, is horn again in this respect, and so, if there be no future forfeit, is an Jieir), but also in imparting inward grace, and the beginning of spiritual life, so that one is in this sense born again. On the occasion of baptism, God looks upon the sinner in Christ, and commences the restoration of the soul to fel- lowship with Himself. This is the doctrine of baptismal regeneration. Now, if this doctrine were clearly taught in the Scriptures, that would settle the question. But is there any proof of its being taught? While the whole scope and spirit of the gospel is opposed to this idea, teaching that our rela- tions to God are changed by an exercise of faith in Christ, and that the moral change is effected by the Spirit through the word of truth, there is no passage where baptism, or the application of water, is mentioned, which cannot be exjilained exclusive of this idea; and so explained as not to violate the scriptural use of language. In John G: 53 — 56, we are taught that, except we eat the flesh of the Son of Man, and drink His blood, we have no life in us ; and Chap. V. 25— 33. EPHESIANS. 205 also, Whoso eateth Christ's flesh, and drinketh His blood, hath eternal life. And snoh as do this are represented as having a peculiar union with Christ. Christ says, Ho dwelleth in me, and I in Him. Now this life, this eternal life, this reciprocal indwelling of Christ's Spirit and of the human spirit, cannot dejsend on the actucd eating of the flesh and drinking of the blood of the Son of Man. It teaches a moral truth, a spiritual exercise ; and on this the effect depends. So in baptism, though there is a literal, an actual application of water, the moral efieot is produced by the Word ; or, as in Titus 3 : 5, on the divine agency itself, by the washing of regeneration and the reneioing of the Holy Ghost. Both the Spirit and the Word are always combined in the work of regeneration. In one of these passages the Spirit's agency is mentioned; in the other, the instrumentality of the Word. The Scriptures abundantly teach that they are never separated in eflfecting this change. Why, then, is this recognition of washing in water? Because it is the appointed emblem of this purification, this cleansing from sin. Neither this passage, nor the one in Titus, extends to the whole idea of baptism, which has three distinct meanings, as we have before seen : — a promise or vow, cleansing from the guilt and defilement of sin, and the experimental doctrine of death to sin and resurrection to a new spiritual life ; extending also to the doctrine of the resurrection of the dead. But here the only idea is that of cleansing from sin, — a moral purifi- cation — hence was/i«W(7, and not baptism. Obviously the reference is to this element of the import of baptism. This limited view of baptism is manifestly recognized in John 3 : 5 : Except a man be born o^ water and of the Spirit, he can- not enter into the kingdom of God. That the application 18 206 COMMENTARY. Chap. VI. 25—33. of water is but an emblem of the cleansing efficacy of the Spirit, is obvious from the eighth verse of this third chap- ter of John, where the agency of the Spirit is spoken of as the exclusive cause : So is every one that is born of the Spirit. CHAPTER VI. RELATIVE DUTIES OF CHILDREN AND PARENTS. Verses 1 — 4. Children, obey your parents in the 2 Lord : for this is right. Honor thy father and motlier (wliich is the first commandment with 3 promise), tliat it may be well with thee, and thoii 4 mayest live long on the earth. And ye, fathers, provoke not your children to wrath : but bring them up in the nurture and admonition of the Lord. Verse 1. Children, obey your parents in the Lord. — Filial obedience is a scrijJ^ural injunction. The foun- dation of the duty is deeply and obviously laid in the mental constitution of both parent and child, as well as in the circumstances under which the child is placed at birth and in early life. The comfort of the parent, and the well- being of the child, depend largely and equally on the prac- tical influence of parental authority properly exercised. And God has adapted the internal character of the minds of each to these circumstances. Parental authority, and the duty of filial obedience, find their counterpart in the heart, which is the voice of God, and speaks with divine authority. Every parent feels that he has a right to the obedience of his child, and that he is wronged by its being refused. And every child instinctively feels that he ought (whether willing or not), to obey his parents, and is con- 208 COMMENTARY. Chap. VI. 1—4. scious of guilt and degradation if he do not obey. On this obedience depend the peace and loveliness of the family. The habit of submission also fits the child foi- its future social and civil relations of life. "We may add, that so far as any habit can have force in favor of piety, it is favorable to his obedience in his higher and more solemn relations to the authority of God. This obedience is also to be rendered from Christian principles. In the Lord, — that is, as a Christian, from re- ligious motives, connected with a sense of parental author- ity; as one might be expected to do who is in the Lord, or in Christ, whose motives may be expected to be heav- enly, and whose temper and spirit are pure and filial, when derived from such a source. This obedience in tJie Lord may also imply obedience in every thing not forbidden by the Lord. Christ is Lord even of the parent. For this is right, — that is, proper, or becoming the relation of a child to his parent. Verse 2. Sonor thy fathe/r and mother. — To honor a parent, while it implies obedience, as in the preceding verse, includes more : reverence, if he be excellent and de- serving. If not excellent, the relation itself requires respect, a certain deference and civility, and a tender con- sideration of his happiness, which are due to no other rela- tion. It implies a readiness, also, to honor him, or to make him honorable in the eyes of others ; to conceal his faults, and, with proper modesty, t<3 bring to notice his virtues. Few habits are more lovely, or draw forth warmer ex- pressions of commendation, than the manifestation of this studious desire of honoring a parent in the child's ordinary intercourse with it. "Which is tlie first commandment with promise} — That 1 Exodus XX. 12. Chap. VI. 1—4. EPHESIANS. 209 is, this is a chief commandment, and has attached to it a promise expressed, showing its dignity and importance. That Jlrst does not mean in point of time, or order, but of rank, and not t/ie first, but a first, or one of the chief commandments, is obvious from Mat. 20 : 27 ; 22 : 38. Mark 12:30. Also, Mark 10:44; 12:28—30. In Acts 16: 12 the same Greek word is translated "chief." Here it is the chief city of Macedonia. In the passage in Ephe- sians, it was the object of the apostle merely to show that it was not a command of minor importance. Verse 3. TTiat it may he well with thee, and thou mayest live long on the earth. — This is the promise annexed, and which is alluded to because it shows the importance and rank of the duty enjoined. The nature of the promise is general; the spiritual blessings are clothed in a material garb. Temporal blessings, as long life and happiness, are manifestly the natural results of parental authority wisely and successfully exercised. These, however, are but the types and indices of spiritual and future life ; for all duties discharged from religious motives, in the Lord, have their appropriate rewards promised. Verse 4. And ye, fathers, provoke not your children to wrath. — The duties of parents and children are correlative, and mutually imply each other. They differ according to the relation ; and though the conduct of each is modified materially by the conduct and character of the other, yet, in many respects, the duties of each are unchangeable. The deficiencies of the parent do not wholly destroy, and in some cases do not even modify, the duties of the child. Neither does the perverseness of the child free the parent from his responsibilities. He is still to be the providing, watchful, tender, and authoritative parent. He is also to be cautious that, by his treatment of -the child, he do not 18* 210 COMMENTARY. Chap. VI. 1—4. awaken a spirit of insubordination, or even of discourage- ment. This may be done by unreasonable requirements, which, though they may not free the child from obligation to obey, are wrong in the parent ; by undue severity in chas- tisement, administered in anger or peevishness ; by need- lessly depriving the child of his natural and innocent amusements ; by apparent indifference and neglect of the child's wishes and happiness ; by too frequent and untimely complaints and censures, uttered in tones of voice adapted to excite ill-will in the child. Delicate praise is inspiring, and is as much a duty as faithful rebuke. A child, espec- ially as it advances in years, should be respected, as well as loved ; and should be loved, as well as taught to love and obey. But bring them up in the nurture and admonition of the Lord. — To bring up a child, is to educate it, or to train it; not only to guard it from folly and evil, but to teach it to guard itself, and by every possible means to fit it for its future spheres of activity. Everything that has growth must be nourished, — the plant, the young animal, the human body, and soul; and each must be nourished ac- cording to its nature. Some parents make little distinc- tion between the nurture of their own offspring and that of their young animals. It comprehend? little more than food and shelter. The soul must be nurtured by knowl- edge and discipline. The discipline of the intellect must differ from that of the heart, out of which is to be formed the moral character. While the nurture of the body and of the intellect are important, and the responsibility of the parent in respect to them serious, that of the spiritual man, the moral and religious affections and habits, are unspeak- ably most important. These require religious culture, — the nurture and admonition of the Lord. In such nurture Chap. VI. 5—9. EPHESIANS. 211 the child is not only to be taught the character and will of the Lord, but is to be trained to do what the Lord re- quires. No domestic education short of that which is eminently religious, will be pleasing to God, or fit the child for its destiny in either world. RELATIVE DUTIES OF SERVANTS AND MASTERS. Verses 5 — 9. Servants, be obedient to them that are your masters according to the flesh, with fear, and trembling, iu singleness of your heart, as unto 6 Christ ; not with eye-service, as men-pleasers ; but as the servants of Christ, doing the will of God 7 from the heart ; with good will doing service, as to 8 the Lord, and not to men : knowing that whatsoever good thing any man doeth, the same shall he receive 9 of the Lord, whether he be bond or free. And, ye masters, do the same things iinto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with Him. Servants, in this passage, means bondmen or slaves, in distinction from hired servants. Masters means their own- ers ; not merely employers, but legal possessors. According to the flesh, means their physical condition, in distinction from the soul, which nothing can enslave except sin. The master had a legal right to the time, labor, and obedience of his slave. He had neither the legal right nor the power to dictate what tempers of heart he should cherish, or the motives by which he should be actuated. He could not command the personal love and respect of his slave, if he 212 COMMENTARY. Chap. VI. 5—9. ^id not deserve it ; nor even then, only as it was the free exercise of the slave. It is not in the power of the master to prevent his slave from loving God, or worshipping Him in spirit and in truth, or believing in Christ. But the master has the legal right and the power to require his slave to gird himself andi serve him. In his^ubmission, the slave lays the master under no obligations.^ Such was the law of the Ro- man government, under which the apostle lived. With it the apostle did not interfere any more than he did with many other acts of civil injustice. The kingdom he labored to establish was not of this world ; but its principles, per- vading society like leaven, were to regenerate it, — to under- mine cruelty, or to enable the injured to endure their wrongs with patience and forgiveness. He therefore instructs the slave on the points where he had freedom, — as to the temper of his heart, and his motives; to submit to his condition, right or wrong, as a Christian, with sincerity; — in singleness of heart, as unto Christ ; not with eye-service, as men-pleasers, but as t/ie servants of Christ, doing the will of God from the heart : with good will doing service (that is, serving his master), as to t/ie Lord, and not to men. — Servants were to obey -with fear and trembling, not resisting, knowing that they were in the hands of their masters, who had power to inflict physical suffering ; still, they were to do it religiously, which was a freedom out of the reach of the most cruel master. The expression singleness of heart, claims a moment's explanation. It does not mean that one m,otive only must lodge in the mind at once, and influence it to obedience. There may be several motives : a regard to the authority of God, and to His glory ; the constraining love of Christ ; an honest desire to promote the interests of the master, 1 Luke xvii. 7—9. Chap. VI. 5—9. EPHESIANS. 213 kind or cruel ; a desire to set a Christian example to his fellow-servants, and thus to let his light shine ; or, finally, the approval and peace of his own soul, and what, as a re- ward, he should receive of the Lord.^ All these would be religious ; and, though varied and complex in one respect, might all act in unison at the same time, and in this sense be singleness of heart, — without duplicity or hypocrisy; not professing what he did not honestly perform. In the eighth verse the impartiality of God (or of the Lord, that is, of Christ) is set forth as an encouragement to the faithful discharge of his duties as a slave : Know- ing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether Ihe he bond or free. — The promise is universal — any man. Whatsoever good thing. — Every act of usefulness religiously performed shall be rewarded, or the author shall receive of the Lord cor- responding good — the divine favor. For reasons best known to Infinite Wisdom, men are placed in this life under circumstances diversified and unequal. Their con- ditions are not only unlike, but unequal. Health and fee- bleness, wealth and poverty, fame and obscurity, liberty and bondage, are only a few of the many inequalities in human society. Injustice may underlie or mingle with any and all of these inequalities. The man defrauded by his shrewder neighbor may feel the injustice, but he is required to feel it as a Christian. The slave may know and feel the injustice of his bondage, but he is exhorted by the apostle to act as a Christian. We ourselves can see some of the reasons for this diversity, both as dis- pensed by God, and, by His permission, as inflicted by man. Great moral ends are frequently accomplished in this world of probation and of moral discipline. But it is I Eph. vi. 8. 214 COMMENTARY. Chap. VI. 5— 9. sufficient that we are assured that, in the future life, virtue and piety shall be rewarded according to character, and not to rank or condition, whether bond or free. There can be no doubt that Lazams, in the bosom of the patriarch, often adores divine Goodness and Wisdom, in not giving him in this life the treasures of Dives — for that poverty and lowly condition which, through grace, chastened his heart, and fitted him for the bliss and exaltation of the saints in light. Verse nine enforces the correlative duties of masters with the same explicitness, and from corresponding re- ligious motives. And ye masters do the same things unto them; that is, fulfil your relative duties to your servants with the same exactness, and from the same motives, — to please God. Give watch-care and protection ; healthful and sufficient sustenance ; comfortable and becoming apparel ; kindness in sickness ; firmness, yet gentleness in authority. As they minister to your physical wants and general com- fort, so do you regard their intellectual and spiritual neces- sities. God has endowed them as He has the rest of the race, and as He has not irrational animals, with an instinct- i'oe desire for knowledge. Gratify that desire, by opening to them suitable sources of information. Above all, they ai-e accountable creatures, and capable of communion and fellowship with the unseen and infinite Jehovah. Give them, therefore, the means of knowing the spiritual treas- Tires of His word ; the precepts of the gospel ; its condi- tions of life, and its blissful and sustaining hopes. This would be doing the sams things to them, and, obviously, nothing less would be. Forbearing threatening, refers to an unkindness and injustice to which the master's relation to his slave makes him specially liable. Power engenders haughtiness. The faults, and sometimes even the virtues, Chap.VI.5— 0. EPHESIANS. 215 of the slave, excite hatred, revenge, and cruelty. Such are admonished of their own accountability to the Judge of all. Showing that your Master also is in heaven. — Whatever may be the legal right of the master to the l^ossession, obedience, and service of his servant, God has an infinitely higher claim on the master himself. He is his Creator, and therefore his owner; and as on the ground of o'Vfnership he claims the right to dictate to his servants, who are his fellow-men and fdlow-servants to God, God's right and the master's responsibility to Him are infinitely more comprehensive and solemn. The final judgment will be impartial. Neither is there respect of persons with Him. — Instead of overlooking the rights of the slave, or the master's cruelty, or even his neglect of kindness, He will be exact and impartial. They, all they, who plough iniquity and sow wickedness, shall reap the same.^ And much will be required of him to whom much is given. The impartiality of God is one of His most adorable perfec- tions — absolute justice associated with equal benignity. This ought to render the rich intelligent and powerful, humble and careful. Such should do justly, love mercy, and walk humbly with God.^ Poverty, and ignorance, and bondage, are not grounds of merit ; but the Lord will hear their cry, and visit them. In these remarks we have admitted the legal right of the master to his slave as property, to be disposed of largely at his will. We have said nothing of the moral right. The passage does not of itself requii-e us to do so : yet it is a question of great importance, involving serious obligations. It excites strong instinctive feelings, and must address the conscience of every honest slave-owner. In respect to the moral character of slavery, a few I Job. iv. 8. 2 Micah vi. 8. 216 COMMENTARY. Cn.vp. VI. 5-9. points are obvious, and every mind free from prejudice must acknowledge tiiem. The apostle does not denounce or prohibit the relation as morally wrong. The same is true of the Scriptures generally. The slave is exhorted to conduct as if his bondage were just; and the master as if his possession was right in itself, as well as legal. Paul, as well as the other inspired teachers, found slavery already existing as a civil institu- tion, legally acknowledged and protected. They did noth- ing, either by precept or by example, to sustain and per- petuate it. The prohibition of it would have been direct opposition to the civil government, as opposition to no other sin would have been. Civil society would have been so convulsed by no other prohibition. Civil war and bloodshed would not follow the prohibition, by the Chris- tian church, of polygamy; but probably would have fol- lowed, had slaves been taught that they might leave their masters, or had masters been required to manumit their slaves. This came under the common duty (often involv- ing perplexed questions) of submission to authorized gov- ernment. Again: slaves were taught — as instinct teaches — that bondage was an evil, and that liberty was to be preferred. In 1 Cor. 7 : 20 — 24, slaves are instructed not to seek free- dom by violence, nor to be unduly unhappy under their condition ; but to use their freedom if they could obtain it properly. Let every man abide in the same calling wherein he was called ; but if thou mayest be made free, itse it rather. The word of God thus acknowledges the natural desire for freedom, and that it is preferable to bondage. Dugald Stewart (in his treatise on "Active and Moral Powers") says of slavery, it "mortifies." It is man- Chap. VI. 10-17. E P H'B S I A N S . 217 ifestly an unnatural degradation of the soul of man, to be endured only from necessity, either of force or of Chris- tian duty. Now, if freedom is a" blessing in itself, when not abused, and there is, as all feel there is, a natural, and often irrepressible desire in the heart of man for it, so strong that it requires the most solemn religious mo- tives to submit to bondage ; if slavery " mortifies " us, — then, benevolence, not to say Christian love, must con- strain the owner to do all he can to secure for his own, and for all slaves, their freedom, together with all the benefits connected with it. These benefits must include both this life and the future. The love of Christ must sap the foundations of any institution in which .there is liable to be so much selfishness, wrong, and cruelty. , THE GOSPEL AKMOK, The epistle, from the 'beginning of Chapter IV. to this point, is occupied in an exhortation to right tempers of heart, and to the practice of specific duties.! To be able to discharge these duties, the Ephesian Christians are exhorted to seelc the requisite strength by putting on tlie panoply of God. Verses 10 — 17. Finally, my brethren, be strong in the 11 Lord, and in the power of His might. Put on the whole armor of God, that ye may be able to stand 12 against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high 13 places. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil 1 See Analysis, p. 118. 19 218 COMMEN-T AET. Chap. TI. 10— 17. 14 day, and having done all, to stand. Stand, there- fore, having your loins girt about with truth, and 15 having on the breast-plate of righteousness: and your feet shod with the preparation of the gospel of 16 peace ; above all, taking the shield of faith, -where- with ye shall be able to quench all the fiery darts of 17 the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. ANALYSIS The CJiristian's condition in this life is one of conflict. — This conflict is one ioth of assault and of defence. — In this paragraph it is corir sidled chiefly in respect to the defence. — The exhortation is to with- stand the opposition made by superhuman foes. — To do this success- fully requires personal strength,^and an appropriate armor. — This strength is to be found in Christ, v. 10. — The armor, here described metaphorically, is furnished by God, vs. 11, 13, 17. — This panoply consists of — Truth, or the Word of God, vs. 14, 17 — and in those gracious exercises of heart, which are the peculiar experience of the Christian, viz. : Girded with Truth ; — having for a breast-plate, Righteousness ; — the feet shod with the preparation of the Gospel of Peace ; — Faith as a shield ; — the helmet of salvation ; and sword of the Spirit, which is the Word of God. — Tliese are not only indispensable to a successful conflict wiih our powerful adver- saries, but they are our duties, and hence the ground of the exhorta- tion. — Here we see, as everywhere, that dependence on God does not lessen our obligations. — All spiritual blessings are equally a gift and an acquisition. I. The Christian's personal strength is to be found in Christ, verse 10. FinaUy, my brethren, be strong in the Lord and in the power of His might. The strength here required is the force of reUgions principle. Its source is Christ. There is in some minds a constitutional firmness, Chap. VI. 10-17. EPHESIANS. 219 the live oak of the soul, neither feeble nor fickle. But something more than constitutional firmness is needed to lead a consistent, persevering, directly onward. Christian life ; neither halting because wearied in well-doing, nor turned aside by allurements; neither intimidated nor beaten back by opposition. Strength for this is found only in Christ, in the power of Sis might; that is, by His mighty power.^ The distinction between what is natural, as an original endowment of the soul which God gives in great variety to men, as a sovereign Creator, and that special, gracious endowment of soul attending regeneration, or God working in us to will and to do, — in the soul's being con- strained by faith which works by love, or the same idea expressed in other words, constrained by the love of Christ, — is everywhere explicitly taught in the Bible. Whatever constitutional peculiarities there may be among men, there is no such natural difierence as grace makes. He is igno- rant of his own weakness, who feels strong except in the Lord, and in the power of IBs might. II. The armor here described is furnished hy God, of God, vs. 11. Put on the whole armor of God, not to the exclusion of Christ, from whom, in the preceding verse, we are taught we derive our spiritual strength, but from God in Christ. The whole armor, means the varied gracious aids, which are not only defensive, but instruments of returning the as- saults of the foe, and of beating him back to his utter over- throw. The nature of the armor is fitted to the character of the adversaries with which the Christian contends. Verses 11, 12. The wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. — The foe with 1 See, aliio, 2 Tim. ii 1. 220 COMMENTARY. Chap. VI. 10—17. ■which thB believer grapples has not only strength, but ma- lignity and subtlety. What a conflict must be that of the Christian, who has to contend with foes of superhuman power, influenced by a hatred of God, and of all heliness ; who delight in the misery they inflict, as well as in the wickedness which they instigate, all under the direction of a wily, deceitful cunning, which ceases not in efibrts to ensnare the souls of men! Our conflict is not ordinarily, or, as to its principal danger, with the physical force of men, which, however malignant and cruel, is comparatively weak. We wrestle not against flesh and blood, as two wrestlers strive for mastery, but against principalities, etc.^ It is a general designation of the higher orders, the most influential of fallen angels. The terms principalities, pow- ers, and rulers, imply authority, with which they are in- vested through their superior strength, if not through their superior malignant zeal. Such rule over the darJcness of this world — a metaphorical designation of human deprav- ity and ignorance. Though Satan is the prince, the chief of this dark dominion,^ to cast out whom Christ came, there are under his influence, and in league with him, legions, including many in authority. Satan is most graph- ically represented here as marshalling his hosts against the Lord and His people. These constitute the spiritual wicked- ness in high places, against which the believer is to contend; who, both in their superior capacites and exalted spheres, seek ,by every possible means of malignant energy and deceit to hinder our obedience to God, and to thwart His designs of love and mercy. To be able, therefore, to staiul against these wiles,^ to withstand in the evil day, — the day of assault and temptation, — and, having done all, to stand ;^ 1 See notes on chapter II. 2. S Eph. vi. 11. 2 John xii. 31. < Eph. vi. 13. CiiAP. YI. 10—17. EPHESIANS. 221 in spite of all opposition, and in the use of all*bieans of defence, to remain unvanquished and unmoved, your enemy foiled, — take unto you, put on, the whole armor of God} The' following specifications of the different parts of this panoply which God furnishes the believer, is metaphorical, and historical, and persuasive, rather than analytical. 1. Stand, therefore, having your loins girt about vnth truth? — The orientals, that, in running or laboring, they might not be encumbered, girded their flowing garments around their loins, and were thus prepared for any effort or emergency. Christians are to gird themselves with truth; that is, to be prepared for any onset of Satan with some suitable portion of divine truth, as Christ was in His temp- tation in the wilderness. See these three several tempta- tions of Christ recorded in Matt. 4: 1—11. Each was met by a passage of Scripture, each was warded off by the force Sf truth. Such truths not only ^ilenoe the adversary, but strengthen the inner man. Hence the exhortation of the apostle,^ " Let the word of Christ dwell in you richly." It will brace up the soul as the girdle does the loins. 2. The second specification is the hr east-plate : having on the breast-plate of righteousness} — The breast-plate, or thorax, was a covering in two parts, extending, behind and before, from the neck down to the limbs, to protect the body from blows or missile weapons. The Christian's breast-plate is his righteousness. This may mean con- scious innocency when wrongly accused — as Christians often are — by men unenlightened, and thus incapable of appreciating the purity of religious motives. It may mean the peace of a " good conscience," that support of the witness within, of honesty toward man, and sincere piety toward God ; or it may mean, as it probably does, 1 Bph. vi. 11—13. 2 Eph. vi. 14. 3 Col. iii. 16. i Eph. vi li. 19* 222 COMMENTARY. CHAr. VI. 10—17. the right«>usness of God in Christ. In 1 Thessalonians 5 : 8, it is called the breast-plate of faith and love. This implies, necessarily, the merits of Christ, — His gratuitous and justifying righteousness, furnished by God in Christ, available by " faith which works by love." " Who is He that condemneth? It is Christ that died; yea, rather, that is risen again, who is ever at the right hand of God, who also maketh intercession for us." * This is not our own righteousness, but the "righteousness of God by faith," in which Paul trusted,^ and which wiU enable the soul to stand unmoved against the denunciations of the law, the accusations of conscience, or the assaults of Satan. We do not here refer to the personal righteous- ness of Christ as " without sin," but to the moral efficacy of His obedience, sufferings, and humiliation, which is communicable, and is the ground of our being.'' accepted in the Beloved." 3 ^ - 3. A7id your feet shod with the preparation of the gos- pel of peace. — The Christian must be in readiness, or pre- pared, as the earnest traveller whose sandals are on and tied, having in the moment of setting out on his journey no delay or confusion, but ready to start alike with compos- ure and alacrity. Or, as the idea is that of conflict, allu- sion is more probably to the " nailed shoes of the Roman soldiers," which covered and protected the whole foot. Alacrity, however, is the chief idea in the peace of the gospel. The gospel fills the mind of the believer with a cheerfulness indispensable to the successful discharge of Christian duty. God says to His people, "Ye shall go out with joy;"^ and " The joy of the Lord is your strength^ * 1 Eom. Tiii. 34; Jer. xxiii. 6. 3 Epli. i. 6. « Xeh. yiil. 10. 2 Phil. iii. 8, 9. * Isaiah Iv. 12. Chap. VI. 10-17. EPHESIANS. 223 4. Above all, taking the shield of faith, whereby ye shall be able to quench all tlie fiery darts of the ipicked. — A shield is a weapon not worn like the thorax, but held in the hand, and interposed skilfully as the missile is seen approaching. The shield, or buckler, often had a " boss," thick and impenetrable at the centre, — a protuberance by which the darts of the enemy were turned aside and fell harmless. This is to be added to the parts of the armor already mentioned ; above all. — J^ai^A is the material ; and truth being the exciting cause of this faith, it is a mental exercise — a Christian grace and duty. Faith is an active grace. Working by love, it constrains the believer to zealous activity. By it the soul is urged to every good work. But here, it is regarded as a defensive weapon — a shield to protect the believer from the assaults of Satan. Wherewith ye shall he able to quench all the fiery darts of the loicTied. — This expression, darts of the loicked [one], though it includes indirectly all temptations and allure- ments, whether addressed to us by our circumstances, or by wicked men or subordinate wicked spirits, — refers em- phatically to the devil, the wicked one, who, both person- ally and by inspiring his subordinate agents, is ever labor- ing to draw away from the path of life the disciples of Christ. His malevolence is exerted against the faithful- ness, the hopes, and the peace of the saints. This ma- levolence is expressed in the terms fiery darts, either because the arrows had been lighted to a flame, or be- cause, dipped in poison, they inflamed the wound inflicted. Both were the practice in savage warfare ; and Satan is even more malignant and savage. He delights not only in the sin of believers, but in their anguish. The Chris- tian, though conscious of sin and of his desert of God's 22i COMMENTARY. Chap. VI. 10— 17. displeasure, has "peace in believing." Christ is our peace.' Faith in Christ quenches these fiery darts. 5. And take the helmet of salvation. — This is the fifth specification of the Christian's armor. The helmet serves a double purpose — as an ornament and as a defence. Practical godliness is an ornament. He who is clothed with salvation is morally beautiful. In this passage, salua- tion is said to be the helmet. In 1 Thess. 5 : 8, the hope of salvation is said to be the helmet, which is obviously the idea here. The salvation itself beautifies : the hope of it sustains and elevates the soul, inspiring it with confidence and joy.2 I will greatly rejoice in the Lord, my soul shall be" joyful in my God ; for He hath clothed me with the gar- ments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with orna- ments, and as a bride adorneth herself with her jewels." See also the inspiring influence of this hope of salvation described in Rom. 5 : 5, '■'■Hope mnketh not ashamed, be- cause the love of God is shed abroad in the heart by the Holy Ghost which is given unto us." In this passage the consciousness of Qod^s love to the believer makes him assured and bold. Salvation gives beauty without, and consolation within. But the helmet is not only the sym- bol of beauty and joy, it is a defence, worn ordinarily by horsemen to protect the head from the broadsword. The believer's groun(J of hope is the salvation of Christ. By grace we are saved. This doctrine is his helmet. Because I live, ye shall live also. My grace shall be suflicient for you. Strength shall be equal to your day. These are promises of salvation, and they are the be- liever's helmet. 6. And the sword of the Spirit, which is the word of 1 Eph. ii. 14. 2 Eom. xv. 13. 3 Isaiah Ixi. 10. Chap. IV. 10—17. EPHESIANS. 225 God, is the last article of the armor mentioned, and com- pletes the believer's panoply. The word of God is the sword which the Spirit furnishes. The Bible is an inspired revelation.^ The power of this word is implied in its being called a sword. The word is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, etc.^ It is not only trutli with which the believer girds himself^ but the all- conquering instrument which is furnished by the Spirit,, und therefore infallible, and put into the hand of the Chris- tian, which hand is also nerved to wi^ld it by the same Spirit. It overcomes and destroys all opposition — it changes the heart ; and so God makes his enemies willing in the day of His power. The importance of abundant and correct religious in- struction is thus made obvious. An able, instructive min- istry ; in early life, correct Sabbath-school instruction ; the daily habit in the family of imparting, incidentally and industriously, the teachings of the word of God, — are blessings rarely, if ever, duly valued. Such instruction will overcome evil — it will win a crown of life; and he who thus teaches, arms others with a weapon mighty to conquer. We have thus completed the description of the believer's panoply, the whole armor of God. In review it will be seen that it is external and internal. Truth, the word of God — that is, the sword — is furnished from without ; the rest consists in the exercises of the heliener,sxLdi is wrought, so far as it is grace, in the soul. And all internal and external, both the personal strength and the armor, are from the Lord. In whatever light the inspired writers view the gos- pel, there are certain essential elements always visible and prominent. Religion is both a gift and a duty ; something 1 2 Peter i. 21. 2 Heb. iv. 12. • 3 Eph. vi 14. 226 COMMENTARY. Chap. VI. 18-20. to be received and to be done. It is a life of action and of conflict, yet consisting in and springing from the affections and tempers of the heart. EXHORTATION TO PRAYER. Verses 18 — 20. Praying always with all prayer and • supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints ; 19 and for me, that utterance may be given unto me, that I may open my moiith boldly ; to make known 20 the mystery of the gospel, for which I am an am- bassador in bonds ; that therein I may speali boldly as I ought to speak. ANALYSIS. The subjects of prayer, all saints, v. 18. — for himself in particular, V. 19. — The objects, blessings in general for all saints ; for himself, that he may preach as he ought, v. 20. — All kinds of prayer; habit- ual, always watching for occasions; relying upon and actually wider the influence of the Spirit, v. 18. I. The subjects of our prayers mentioned are all saints. In 1 Tim. 2 : 1, prayer is enjoined /"or all meji, which is an obvious duty ; but here — not to the exclusion of others, but because the object suggested this limited view — for the saints, with special reference to himself, as one of them. II. The object of the prayer, so far as all saints are con- cerned, is left general ; from the nature of the case, how- ever, embracing all spiritual blessings in Christ Jesus. To confine it to their need of divine aid in the successful use Chap. VI. 18-20. EPHESIANS. 22T of the panoply just described, is without warrant; though this, was doubtless an essential object. So far as his own needs were an object, they are specified. That he who had a dispensation of the grace of God ; vjho had been made a minister according to the gift of the grace of God, by the effectual working of His power, to preach among the Gen- tiles the unsearchable riches of Christ;^ that he should feel the need of that divine aid which^prayer only can procure, and should entreat his brethren to intercede for him, is rea- sonable. Pie needed divine teaching as to the mystery ; he needed boldness, and eloquence? To pray for individuals — to single out particular friends, converted or unconverted, and entreat God in their behalf, made importunate by a knowledge of their special circumstances — is a great aid to prayer. There is nothing pious in instinctive sympathy ; but it is lovely, and nourishes a spirit of devotion. The affections draw out the heart in prayer, and render the habit of intercourse with Christ fixed and easy. And cer- tainly the object was a worthy one, that he might be a faith- ful and able preacher. If the prayer of Solomon, that he should have given unto him " an understanding heart " to judge his people,^ was pleasing to the Lord, how much more this desire of the apostle, that he might preach the unsearchable riches of Christ as he ought — correctly, elo- quently, and boldly. Eloquence, or utterance, though to some extent a natural endowment, and greatly improved by cultivation, is, in its highest sense, a gift of God, and to be sought in prayer. The connection between eloquence and its religious effects on the hearts of hearers, is as intimate as cause and effect in any department of morals. Men are to be reasoned with and to be persuaded. Nor ought even manner to be disregarded. Yet the utterance for which 1 Eph. iii. 2, 7, 8. 2 Eph. vi. 19, 20. 3 1 Kings iii. 6— IB. 228 COMMENTARY. Chap. VI. 18-20. the apostle desired his brethren to pray, is doubtless de- scribed in 1 Cor. 2 : "I was with you in wealiness and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in the demonstration of the Spirit, and of power." Self distrusting, he relied on the power of the Spirit to make a demonstration of the mystery of the gospel ; giving an apprehension which neitKer logic nor rhetoric could give. The circumstances, also, under which he preached the gos- pel, required much moral courage. He was not only & pris- oner in boiids, but was to appear as Christ's ambassador at the most august court in the world. A sense .of duty must triumph over natural timidity. The union of modesty and moral courage is rare, but they are both essential qualifica- tions in the preacher. Something more than eloquence and boldness is requisite to make an able minister of the gospel. It is a mystery to be made known. Wisdom, not the wisdom of thisworld,but the wisdom of God — spiritual illumination, — is indispensable. It is the word without, and the Spirit shining within, in their reciprocal influence on the under- standing and the heart, which can enable the preacher to perceive clearly, and unfold lucidly, the plan of salvation. III. With all kinds of prayer — with all prayer and sup- plication} When prayer and supplication are united, as in this passage, prayer is -more general than supplication, com- j)rehending the general idea of worship. My house shall be called a house of prayer; that. is, of religious worship. Supplication has stricter reference to need. Intercession is supplication in behalf of others, which, as the scope shows, must have been included in this exhortation. Prayer must be habitual, always; and watching thereunto with all perseverance? The injunction always to pray, can be ful- 1 Eph. vi. 18. 2 Eph. vl. 18. CiiAP. YI. 21— 22j ephesians. 229 filled only in the spirit of it. It is that spirit and readiness of the mind which is excited to prayer on every occasion, and also watching for these occasions. Such a Christian is ever wakeful and thoughtful. Thoughtlessness is not only the occasion of many a fall ; but care and persevering pur- pose are indispensable to keep alive the spirit and the habit of prayer. Thoughtlessness is wrong. Though it may be less blamable than deliberate, wilful transgression, still there is in it an element of guilt. As it is essen- tially blameworthy in different degrees, no Christian should offer forgetfulness as an excuse for not praying. This duty of prayer is to be discharged in reliance on, and under the actual influence of, the Spirit; in the Spirit. By His aid alone can acceptable prayer be offered. The Spirit teaches what to pray for ; excites in us the suitable tempers ; gives an earnestness.^ Here, again, we see it is our duty to have and to be what is plainly a gift. Our ab- solute dependence on the divine agency in no way affects our agency, as it respects duty or privilege. It is as much our duty to pray in the Spirit, as it is to pray. Not to pray in our necessities is as unnatural as it is to refuse food when himgry. The Spirit is not given us to make it our duty, but to aid us in its fulfilment. Not to avail ourselves of its gracious aid, doubtless, aggravates our guilt, but is not necessary to the obligation. TTCHICUS, A MESSENGER TO EPHESUS. Verses 21, 22. But that ye may also know my affairs, and how I do, Tychicus, a beloved brother and faith- ful minister in the Lord, shall make known to you 1 Jade 20; Eom. viil. 26, 27. 20 230 EPHBSIANS. Chap. VI. 23—24. 22 all tilings : whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Tychicus was an Asiatic, a companion of Paul. He was a faithful minister, and beloved. He carried several of the apostle's' epistles — the first to Timothy, one to the Colos- si ans, and this to the Ephesians. His errand, besides car- rying these epistles, was to comfort the hearts of the brethren, by assuring them to what extent the apostle was exempt from those trials to which, as a prisoner, he was liable. BENEDICTION. Verses 23, 24. Peace be to the brethren, and love with faith from God the Father and the Lord Jesus 24 Christ. Grace be with all them that love our Lord Jesus Clirist in sincerity. Amen. This benediction, full of piety and love, closes this won- derful epistle. The benediction is pronounced on aM who love our Lord Jesus Christ in sincerity. On all such the divine favor is bestowed, and thus wide and free is the apostle's charity. INDEX, Adoption —ch. i. 5. Aliekated— from life of God, oh. iv. 18. Analtsis — general, p. 9. " particular, oh. 1.4 — ^14; 1.17 —23; 11. 1—3; 111.1—13; 111.14—19; iv. 1—16; iv. 17—20; f. 1—20; vi. 10—17; vi. 18— 20. Apostle — Paul, ch. 1. 1; iv. 10. Baptism — ch. iv. 5. Beloved — accepted in, ch. 1. 6. Besediotion — ch. vi. 23, 24. Bitterness — ch. iv. 31. Blessed — different significations, ch. i.3. Body- the Church of Christ, ch. i. 23; iv. 12—16. Children — of disobedience, ch. v. 6 ; of wrfttb, ch. 11. 3. Children— of light, ch. v. 8; children and parenft, ch. vi. 1—4. Christ — gave himself, oh. v. 12; in Christ's name, ch. v. 20 ; may dwell in you, ch. Hi. 17 ; in Christ, ch. 1.3; 11. 6; ill. 6. Church — ch. ill. 10; v. 2; Christ the Head of, and nourishes it, ch. v. 24—33. Commandment — the meaning of Jirst^ ch. vi. 2. Comprehend — the love of Christ, ch. ill. 18. Cokneb-Stoke — chief, ch. 11. 20. Corrupt Communications- oh. iv. 29. Covenants — of promise; distinction between Covenant and Testament, ch. 11. 11—13, Covetousness — ch. v. 3 — 5. Craftiness — ch. iv. 12—15. Created — In righteousness, ch. Iv. 14. " —all things by Christ, ch. ill. 8. Darkness — and blindness, ch. iv. 18 ; T. 8. DATS — evil, ch. v. 16. Death— speolflo views of, oh. 11. 3. Dead in Sins — ch. ii. 1—5. Devil — ch.lv. 26, 27. Desires— of the flesh and of the mind, ch. 11. 3. Dispensation — of grace, ch. Hi. 2. Doctrine — wind of, ch. iv. 12—15. DoMrmoN — of Christ, ch. 1. 22. DoxoLOGT — ch. ill. 20, 21. Edifying — of the body, ch. iv. 12—15. Eyes — of the understanding, ch. 1. 18. Faith — ch. ii. 8—10; vi. 16. Family — in heaven and in earth, ch. ill. 15. Father — God and Father of Christ, ch. i. 3—17; of glory, ch. 1.17. Feelino — past, ch. iv. 19. Fellowship— ch. iil. 9. Fellow-Citizeks, ch. 11. 19 ; helra, ch, ill. 6. Filled with the fulness of God, ch. ill. 19. Followers of God, ch. v. 1, 2. Foundation — apostles and prophets, ch. 11. 20. FOROIVENESS — ch. Iv. 32. Fruit of the Spirit, ch. v. 9. Fulness — of Christ, ch. iv. 12—15. Gentiles — far off — made nigh, ch. 11. 11—13; ill. vi. Gospel Abmob, ch. vi. 10—17. Grace — ch. 11. 7, 8. Gratitude of the apostle for the faith and love of the saints at Ephesus, ch. 1. 15, 16. Gratitude accompanied with prayer, ch. 1. 16; V. 4. Gratitude through Christ, oh. v. 20. GiPTS— unto men, ch. iv. 8—10. Grow up — in Christ, ch. iv. 15 ; growth into a temple, ch. 11. 21. Grounded — In love, ch. iil. 17. Grieve — not the Holy Spirit, ch iv. 30. 232 INDEX. Habitation — of God, ch. ii. 22. Head — Christ, of the church, ch. iv. 15, 16. Heavenly — places, ch. ii. 6. Holiness — ch. iv. 24. Household — of God, ch. ii. 19. Hope— of the Christian's calling, ch. i. 18. Idolaters — ch. v. 5. iNHERiTANCB-^ch. V. 5; ours in heav- en, ch. i. 14 J God's in the saints, ch. i.l5. Jews and Gentiles — change of rela- tion to each other and to God, ch. ii. 11—13. Jews and Gentiles — made one, ch. ii. 14^18. Kingdom — of Christ and of God, ch. V. B. I/ABOB — with the bands, ch. iv. 28. Lasoitioushess — ch. iv. 19. Light — in the Ijord, ch. v. 8. " — children of, ch. v. 8. Love — ch. iv. 16 ; i. 4. Measure— of the gift of Christ, ch. iv. 7-16. Mercy — scheme of; God the author; the plan from eternity ; the design ; motives ; self-moved ; his own glory ; benevolence; no motive supreme, but each ultimate in itself, ch. i. 4— 12; rich in, cb. ii. 4. Mercy — scheme of mercy executed by Christ, cb. i. 3—7, 10—13. Mercy — scheme of mercy executed wisely, ch. i. 8. Mercy — scheme of mercy executed with certainty, ch. i. 11. Mercy — scheme of mercy executed by the Spirit solacing the believer, ch. i. 13, 14. Messenger — Tychicus, ch.vi. 21. Minister — gift of grace, and effectual power of God, ch. iii. 7. Ministry- ch. iv. 12. Mystery — ch. iii. 3, 4 — 9. New Man— ch. iv. 24. Old Man — ch. iv. 22. Peace- made and preached, ch. ii. 14 —18. Perfect Man — ch. iv. 12—15. Power — in faith, ch. i. 19. Power— in the resurrection and exal- tation of Christ, ch. i. 20, 21. Prayer — the object spiritual illumina- tion, ch. i. 17—23; enjoined, ch. vi. 18—20. Predestination— ch. i. 5—11. Prince — of the power of the air, ch. ii. 2. Principalities etc., ch. i. 21. Prisoner — of Christ, ch. iii. 1; iv. 1. Promise- in Christ, ch. iii. 6. Purpose— ch. i. 9—11; iii. 11. Quickened — with Christ, ch. ii. 5. Eeconcilb— to God, ch. ii. 14—18. ElCHES — of Christ, unspeakable, ch. iii. 8. BiCHES — of glory, ch. iii. 16. Redeeming — time, ch. v. 16. Eedemption — through His blood, ch. i. 7. Reproved — by light, cl^ v. 13. Revelation — ch. iii. 3. Sacrifice — -offering; savor, ch. y. 2. Saints — ch.i, 1. Salutation — ch. i. 1, 2. Sealing — of the Spirit, ch. i. 13,14; iv. 30. Spirit — of wisdom ant^revelation, ch. i. 17. Stature — measure, ch. iv. 12 — 1^. Testify — in the Lord, ch. iv. 17. Tossed— to and fro, ch. iv. 12—15. Trinity — ch. ii. 14—18. Understanding — darkness, cb. iv. 18. Unity— ch. iv. 4—6, 12—15. Vanity — of their minds, ch. iv. 17. Vocation— ch. iv. 1. Walk — according to the course of this world, ch. ii. 2. "Walk — not as other Gentiles, ch. iv. 17. " —not as fools, but as wise, ch. V. 15. WalS — in love, ch. v. 2. " — as children of light, ch. v". 8. Wall — middle; broken down, ch. ii. 14—18. Will— of the Lord, ch. v. 17. Works — not of works, ch. ii. 9. " ■ — good, ordained, ch. ii. 10. Workmanship — created in Christ Je- sus unto good works, ch. ii. 10. QUESTIONS FOR THE SEVERAL LESSONS, FOR THE BENEFIT OP THOSE WHO USE THE WORK AS A TEXT-BOOK. LESSON I. SALUTATION. Ch. 1 ; 1, 2. Page 11. 1 What is the meaning of the term apostle f p. 11. 2 In what sense was Christ an apostle? p. 12. 3 Did the apostles differ from other teachers? p. 13. 4 What were the qualifications for the select class of apostles ? p. 13. 5 Was their inspiration peculiar ? p. 13. 6 Was Paul an apostle? and why? p. 13. 7 Why called an apostle ot Jesus Christ? p. 13. 8 From whom did he derive authority ? p. 14. 9 Did he attach much importance to his divine appointment? p. 14. 10 To whom was the epistle addressed? p. 14. 11 Why are they called saints? p. 14. 12 Why said to be in Christ Jesus ? p. 15. 13 What is the meaning of the salutation? p. 16. 14 How does it differ from common salutations? p. 16. 15 Through whom are all divine blessings bestowed? p. 16. 16 Is there here a recognition of the Divinity of Christ? p. 16. 20* 234 QUESTIONS. LESSON II. A GENERAL VIEW OF THE SCHEME OF MERCY. Ch. 1:3—14. Page 17. 1 What is the meaning of the term blessed ? p. 17. 2 In what sense is Christ the Son of God? p. 18. 3 Why are the blessings of the gospel called spiritual? p. 21. 4 Meaning of the term heavenly places? p. 21. 5 With whom did the scheme of mercy originate ? p. 23. 6 How early was the scheme conceived? p. 33. 7 To what are believers chosen ? p. 24. 8 What is meant by an election of crrace ? p. 26. 9 Are God's purposes always directed by infinite wisdom? p. 26. 10 What motives are specified for his election of believers? p. 26. 11 Is there any need of supposing an ultimate motive? p. 27. 12 Were believers chosen for their foreseen future holiness? p. 28. LESSON III. E.XECUTION OF THE SCHEME OF MERCY. Ch. 1 : 3—14. Page 29. 1 By whom did God execute his scheme of mercy ? p. 29. • 2 What allusions are made to Christ in this connection ? p. 29. 3 What proofs of divine wisdom are afibrded in the manner of executing the scheme of mercy? p. 30. 4 What are the conditions of salvation ? p. 29. 5 What are the means employed? p. 31. 6 On what does the successful execution of the scheme depend? p. 33. 7 Does divine eflSciency destroy free agency ? p. 33. 8 Can salvation be both a gift and an acquisition? p. 34. 9 Is the divine energy in nature equally inexplicable? pp. 33 and 34. 10 What is the sealing operation of the Spirit? p. 35. 11 What is the relation of sealing to sanctijication f p. 35. 12 How does the sealing of the Spu-it beget in the Christian the assurance of salvation? p. 36. 13 How does this scheme of mercy exhibit the Trinity of the Godhead? p. 37. QUESTIONS. 235 LESSON IV. THE APOSTLE'S GRATITUDE FOR THE EFFICACIOUS GRACE GIVEN TO THE EPHESIAN CHRISTIANS, AND HIS PRATER FOE THEIR SPIRITUAL ILLUittlNATION. Ch. 1 : 15—23. Page 38. 1 Where was Paul when the epistle was written ? p. 226. 2 For what graces in the Ephesiau Christians was Paul particalarly grateful? p. 38. 3 "WTiat do faith and lore include? p. 39. 4 Why is Jesas called Lord? p. 38. 5 How did Paul indicate his gratitude? p. 39. 6 Why is prayer habitual to the Christian ? p. 40. 7 What elements in Paul's character appear in his habitual prayerfnl- ness? p. 40. 8 Why is God called the Father of Glory ? p. 41. 9 What is meant by spiritual illumination? pp. 42 and 43. 10 What does the spirit of wisdom mean? p. 42. 11 What is the distinction between inspiration and illumination ? p. 43. 12 Do all Christians share in illumination? p. 43. 13 Meaning of the term understanding ? p. 44. 14 Is holiness inseparable from knowledge? p. 44. 15 What is meant by the hope of Sis calling? p. 4.'5. 16 Are the saints God's inheritance, or is God the inheritance of the saints? p. 46. 17 To what power is faith attributed? p. 48. 18 By what illustration is the energy of this power exhibited? p. 49. 19 What is meant by setting Him at His right hand ? p. 50. 20 By heavenly places? p. 50. 21 How is the dignity of Christ's person taught? p. 50. 22 How the extent of his authority? p. 76. 23 In what sense is the church Christ's hody? p. 51. LESSON V. THE MORAL CONDITION OF THE EPHESIANS, AND OF ALL MEN, BY NATURE. Ch. 2 : 1—3. Page 53. 1 What is the import of the word death? p. 54. 2 What does it include? p. 54. 236 QUESTIONS. 3 What Is its moral opposite? p. 54. 4 What is the force of the word walked ? p. 54. 5 Of the phrase the course of this world ? p. 54. 6 Of the phrase Prince of the power of the air ? p. 55. 7 Do the Scriptures teach thg existence of fallen spirits? p. 55. 8 What is the nature and extent of their influence? p. 56. 9 Why do they have peculiar power with the children of disobedience ? p. 56. 10 What is the chief source of human depravity? p. 57. 11 Do wicked propensities inhere only in the body? p. 57. 12 To what must depraved tendencies be ascribed? p. 58. 13 How early are they manifested? p. 59. 14 What is the moral reason for the depravity of the race ? p. 60. 15 What is meant by children of wrath? p. 61. 16 Are men blameworthy for Adam's sin? p. 61. 17 Are they treated as if blameworthy? p. 61. 18 Does an enlightened moral instinct protest against such treatment? p. 61. 19 Does the providence of God furnish any analogies? p. 62. 20 Does the scheme of mercy unfold a similar principle ? p. 62. 21 What is a practical use of this doctrine? p. 62. LESSON TI. THE MORAL CHANGE EFFECTED BY THE QUICKENING POWER OF THE GOSPEL, THROUGH FAITH. Ch. 2 : 4r-aO. Page 62. 1 How does mercy differ from love ? p. 62. 2 How from pity? p. 62. 3 How was mercy made consistent with man's desert of suffering? p. 63. 4 What is the distinction between trespasses and sins ? p. 63. 5 What is the meaning of quickened ? p. 64. 6 Does this require the putting forth of divine power? p. 64. 7 What additional meaning is expressed by raised up ? p. 64. 8 What is meant by sitting together in heavenly places ? p. 64. 9 Of what is Christ's resurrection a type? p. 65. 10 Of what is it the first fruits? p. 65. 11 Three motives for the exercise of the divine mercy have been assigned (pp. 25—28) ; what new one Is alluded to here ? p. 66. QUESTIONS. 237 12 Can man claim any merit for tlie faitli, wliioh is the condition of salva- tion? p. 67. 13 Is faith as truly the gift of God as salyation itself? p. 67. 14 How does the apostle guard against the error that faith might tie mer- . itorions ? p. 67. 15 What is the meaning of His loorkmanship? p. 67. 16 Of created in Jesus Christ? p. 67. 17 How has God foreordained good works ? p. 68. LESSON VII. JEWS AISTD GENTILES ARE CHANGED IN THEIR RELATIONS TO EACH OTHER BY THE GOSPEL ; ARE MADE ONE, AND RECON- CILED TO GOD. Oh. 2 : 11—22. Paqe 69. 1 What was the relation of the Gentiles to God before the coming of Christ? p. 70. 2 What their relation to the Jews? p. 70. 3 What change was eifected by the gospel? pp. 70—74. 4 What is the meaning ot without Christ? p. 70. 5 Of having no hope? p. 72. 6 Of without God? p. 73. 7 What is the design of covenants? p. 71. 8 Distinction between covenant and testament? p. 71. 9 Distinction between being in Christ, and being brought nigh by his blood f p. 74. 10 How was the middle wall of partition an occasion of enmity? p. 75. 11 How was this removed? p. 76. 12 What are the two meanings of reconcile? p. 76. 13 In what sense is Christ our peace? p. 77. 14 Meaning of access ? p. 78. 15 How is this access through Christ? p. 78. 16 How by one Spirit? p. 79. 17 What recognition is made here of the Trinity of the Godhead? p. 79. 18 Meaning of fdlow-citizens with the saints ? p. 80. 19 Of the household of God? p. 80. 20 Why are Christians called a house? p. 81. 21 Difference between foundation and corner-stone? p. 82. 238 QUESTIONS. 22 How are Christians a lidy temple ? p. 84. 23 How a habitation of God? p. 86. 24 Is the office of each person in the Godhead recognized here? ti. 87. LESSON VIII. THE MYSTERY (INCLUDING BOTH THE GENERAL SCHEME OF MER- CY, ASO ITS EXTENSION TO THE GENTILES) MADE KNOWN TO THE APOSTLE BY REVELATION. Ch. 3:16. Page 86. 1 Why was Paul a prisoner at Rome? p. 88* 2 Meaning of dispensation? p. 91. 3 Meaning of Mystery? pp. 91-2. 4 How was this made known to Paul? p. 91. 5 What do we understand by inspiration ? p. 95. 6 What objections have been urged to the inspiration of the Scriptures ? p. 95. 7 Are these objections valid? p. 97. 8 What are the proofs of Inspiration? p. 97. 9 Were the Gentiles included in the scheme of mercy, as originally con- ceived by God? p. 98. LESSON IX. PAUL CALLED BY GRACE TO BE A MINISTER OF THIS MERCY TO THE GENTILES. Ch. 3:7— 13. Page 100. 1 What is it to be a minister of the Gospel ? p. 100. 2 How is one appointed such by grace? p. 101. 3 How is one calkd to preach? p. 101. 4 What occasioned the apostle's weakness ? p. 102. 5 Meaning of unsearchable riches of Christ ? p. 102. 6 OtfeUmvship of the mystery? p. 103. 7 MTiat is the object of preaching? p. 103. 8 Meaning of to make men see ? p. 103. 9 Are discrepances in the text of the Bible of great practical importance ? p. 104. QUESTIONS. 239 10 Does the scheme of mercy have an indirect relation to heavenly beings ? p. 105. 11 Is there a distinction of rank among them? p. 106. 12 Are they interested in transactions on earth? p. 106. 13 Was the scheme of mercy devised after Adam's fall? p. 106. 14 How do believers have access to God? p. 107. LESSON X . SECOND PEA YEK AND DOXOLOGY. Ch. 3:14— 21. Page 108. 1 Is the family in heaven and earth named after the Father, or Christ ? p. 109. 2 Who constitute this family? p. 109. 3 What is the object of the prayer? p. 110. 4 Meaning of inner man ? p. 110. 5 How is the inner man strengthened ? p. 110. 6 How is this according to the riches of His glory ? p. 111. 7 Meaning of Christ dwelling in you hy faith ? p. 112. 8 What is the fruit of this indwelling? p. 113. 9 Is a knowledge of the fulness of Christ dependent on love? p. 114. 10 What is it to be filled with the fulness of God? p. 115. 11 Is anything hard to God? p. 116. 12 Is faith in God's omnipotence a motive to Christian labor? p. 116. 13 Does such faith inspire adoration and joy? p. 116. LESSON XI. EXHOKTATION TO THE CULTIVATION OF INWARD GRACES AND UNITY OF SPIRIT. Ch. 4 : 1—6. Page 118. Doctrinal knowledge underlies true Christian experience, and enforces the practical duties of the Christian life. (See remarks, p. 118.) 1 What is meant by walk worthy of your vocation 1 p. 120. 2 How is it enforced incidentally ? p. 120. 3 How chiefly? p. 120. 4 What Christian virtues are specified? p. 120. 5 Meaning of each ? p. 121. 6 What special need of exhorting to keep the unity of the Spirit f p. 121. 240 ' QTJESTIONS. 7 How may it Ije obtained? p. 122. 8 Meaning of one body and one Spirit ? p. 123. 9 Of one hope ? p. 124. 10 Wlio is tlie one Lord of Christians? p. 125.. 11 What does Christ require, as Lord? p. 125. 12 What is understood by faith ? p. 125. 13 Is baptism an important duty? p. 125. 14 What is its import ? p. 126. 15 What obligation is assumed in baptism ? p. 127. 16 Of what is it a symbol ? p. 127. 17 By what new plea is unity among believers enforced? p. 130. LESSON XII. UNITT IS CONSISTENT WITH A DIVEESirr OF GIFTS, ALL TEND- ING TO THE SAME END, A PERFECT MAN. Ch. 4 : 7—16. Page 130. 1 Is adequate grace given for the nurture of Christian virtues? p. 131. 2 Is this given to all beUevers? p. 131. 3 From whom are all gifts derived ? p. 132. 4 What incidental proof is given of the Divinity of Christ? p. 135. 5 How was Old Testament history typical ? p. 135. 6 What is the design of all the gifts of Christ? p. 137. 7 What are some of the gifts of Christ to His church? p. 137. 8 What is the meaning of a perfect man ? p. 139. 9 Ai-e all Christians required to be perfect? p. 140. 10 Is growth in grace progressive? p. 139. 11 Meaning of unity of faith? p. 140. 12 Is stability an element of perfection? p. 141. 13 When is a change of opinion lawful? p. 142. 14 Meaning of speaking the truth in love ? p. 143. 15 Can Christians aid one another in the increase of piety? p. 145. 16 Meaning of edifieth itself in love ? p. 146. LESSON XIII. EXHOETATION TO A HIGHER STANDARD OF MORAL CHARACTER THAN THAT OF THE GENTILE WORLD. Ch. 4 : 17—24. Pagb 147. 1 From whom were the Ephesian converts generally gathered? p. 148. 2 What does the apostle say of the Gentile character? pp. 148 — 152. QUESTIONS. 241 3 Meaning of vanity of mind f p. 148. 4 Meaning of alienated from the life of God? p. 149. 5 Are all the heathen equally depraved? p. 151. 6 Are the heathen fair representatives of man in his natural state ? p. 152. 7 How liave Christians a higher standard of moral character tlian the heathen? p. 153. 8 Does the gospel enjoin purity while it promises mercy? p. 153. 9 Is there an intimate connection between truth and sanctification ? p. 154. 10 What must precede permanent reformation? p. 154. 11 How is the new birth described? p. 156. 12 Meaning of created after God ? p. 156. 13 Meaning of in righteousness and true holiness ? p. 156. LESSON XIV. . SINS TO BE AVOIDED. Ch. 4 : 25—32; 5 : 1, 2. Paoe 159. 1 Is lying a common habit among the heathen? p. 158. 2 How far does it prevail among irreligious men? p. 158. 3 Has man a natural instinct for the truth? p. 158. 4 What has corrupted it? p. 159. 5 What strengthens the love of truth? p. 159. 6 What incidental motive to veracity is mentioned? p. 159. 7 When is anger innocent? p. 159. 8 When and why is it sinful? p. 160. 9 Why was the prohibition of theft necessary? p. 161. 10 What motive for labor is presented? p. 161. 11 Meaning of cmrupt communications? p. 162. 12 With what is this generally associated? p. 162. 13 Why is it offensive to the Holy Spirit? p. 163. 14 What peculiar element of guilt in malice? p. 164. 15 By what pleas are opposite virtues enforced? p. 165. 16 How can Christians be followers of God? p. 168. 17 Why was the sacrifice of Christ a sweet-smelling savor? p. 170. LESSON XV. OTHER SINS SPECIFIED WHICH EXCLUDE FROM HEAVEN. Ch. 5:3—7. Page 171. 1 Why are fornication and covetousness inconsistent with Christian char- acter? p. 171. 21 242 QUESTIONS. 2 Is levity a sin ? p. 171. 3 Does the apostle censure cheerfalness ? p. 171. 4 Meaning and extent of giving of thanks ? p. 172. 5 Why do such sins as hare been enumerated exclude from heaven? p. 172. 6 Does regeneration conform to the laws of the human mind ? p. 174. 7 Is there any proof of human probation after death ? p. 175. 8 Does the Bible seem to limit it to this life? p. 176. 9 Is it the tendency of depravity to continue to increase? p. 178. 10 How dp false teachers deceive? p. 180. 11 Meaning of vain words? p. 180. 12 On what giounds are objections to future punishment urged? p. 180. 13 What principle shoxild regulate the intercourse of Christians with the wicked? p. 181. LESSON XV I.^ DUTY or CHKISTIANS TO WALK AS CHILDEEN OP LIGHT, KE- PROVING THE WICKED. Ch.5:8— 20. Page 181. 1 What arc the three chief elements of moral darkness? p. 181. 2 What are the elements of light? p. 181. 3 What is the natural fruit of an enlightened state? pp. 181-2. 4 Does light quiclcen the discerning power of the soul? p. 183. 5 Meaning of unfruitful works of darkness f p. 184. 6 Ought the Christian to reprove evil-doers? p. 184. 7 What is the end of reproof? p. 184. 8 In what way may it be" administered? p. 185. 9 How sTiould Christians conduct towards those without f p. 188. 10 What estimate should they put on time? p. 189. 11 Distinction between unwise and fools? p. 190. 12 Is the use of intoxicating substances general ? p. 190. 13 Meaning of wherein is excess? p. 191. 14 Meaning of be filled with the Spirit ? p. 191. 15 Is it a duty? p. 192. 16 Is obligation created by the gift of the Spirit? p. 192. 17 Are praise and thanksgiving religious duties ? p. 192. QUESTIONS. 243 LESSON XVII. mjTUAL DUTIES: OF WIVES AND HUSBANDS. Ch. 6 : 21— 33. Page 194. 1 Meaning of suhmilting yourselves 1 p. 194. 2 Is it a general duty ? p.' 194. 3 By what motives regulated? p. 194. 4 Is the husband the head of the family by a divine ordinance? p. 195. 5 Does reason teach the same law ? p. 196. 6 What renders the submission of the wife pious ? p. 196. 7 How does the apostle illustrate the relation? p. 197. 8 Is there any limit to subjection in aU things ? p. 197. 9 What is the husband's correlative duty ? p. 198. 10 On what does its reasonableness rest? p. 198. 11 What is its measure ? p. 199. 12 What its practical effect? p. 200. 13 Ought the husband to seek the improvement of tis wife? p. 201. 14 How is this illustrated? p. 202 15 Is baptismal regeneration taught in the Scriptures ? p. 204. LESSON XVIII. DUTIES OP CHILDREN AND PAEENTS. Ch. 6:1-4. Page 207. 1 Meaning of JUial obedience f p. 207. 2 On what foundation does it rest? p. 207. 3 Meaning of in the Lord f p. 208. 4 What additional force in the command to honor f p. 208. 5 Meaning of first commandment with promise f p. 209. 6 How may a parent provoke a child ? p. 210. 7 How are children to be nmtured? p. 210. LESSON XIX. DUTIES OP SERVANTS AND MASTERS. Ch. 6:5— 9. Page 211. 1 Meaning of servants f p. 211. 2 To what has the master a legal right? p. 211. 244 QUESTIONS. 3 Can he dictate tempers of lieart or motives? p. 211. 4 How can the servant malte his service religious? p. 213. 5 For what ends does God permit diversity of condition? p. 213. 6 How shall fidelity he rewarded? p. 213. 7 What is the duty of masters ? p. 214. 8 Who will be their judge? p. 215. 9 Does the legal right of the master presuppose his moral right? p. 215. 10 Does the gospel prohibit the relation of master and slave? p. 216. 11 Does it teach that freedom is preferable to bondage? p. 216. 12 Is bondage an unnatural degradation ? p. 217. 13 Wha;t duty is imposed on the Christian? p. 217. LESSON XX. THE CHEISTIAN AEMOE. Ch.6:10— 17. Page 217. 1 What is the source of Christian strength ? p. 219. 2 Is the Christian's armor for assault or defence ? p. 219. 3 What is the meaning of the whole armor of Godf p. 219. 4 With what foes does the Christian contend? p. 220. 5 What are the several parts of the armor? pp. 221-25. 6 What their uses ? 7 Is the word of God used as a sword by the Spu-it, or by the believer? p. 225. 8 What is the twofold nature of reUgion? p. 225. LESSON XXI. BEQUEST FOE PEATEK: AIS^D BENEDICTIOlf. Ch. 6:18— 24. PAGB226. 1 For whom is prayer in general enjoined? p. 226. 2 For whom in particular? p. 226. 3 For what object is prayer enjoined? p. 227. 4 Distinction between prayer and supplicationH p. 228. 5 Meaning of praying in the Spirit t p. 229. 6 Who was Tychicus? p. 230. 7 Object of his mission ? p. 230. 8 On whom is the benediction pronounced? p. 230. VALUABLE LITEEAEY AND SCIENTIFIC WOEKS, PUBLISHED BY GOULD AND LINCOLN, 69 WASHINGTON STREET, BOSTON. 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The statements are made with strict impartiaUty, and, without a comment, left to the judgment of the reader." — Sartain's Magazine. KNCWTjEDGE is PO'WER. a View of the Productive Forces of Modern Society, and the Results of Labor, Capital, and Skill. By Charles Knight. With numerous Illustrations. American Edition. Revised, with Additions, by David A. Wells, Editor of the " Annual of Scientific Discovery." 12mo, cloth, $1.25. t32r' This is emphatically a book for the people. It contains an immense amount of important information, which everj'body ought to be in possession of; and the volume should be placed in every family, and in every School and Public Library in the land. The facte and illustrations are drawn from almost every branch of skilful industry, and it is a work which the mechanic and arti- Qan of every description will be sure to read with a relish. (3 5) CHAMBEES' WORKS. CELAMBEBS' CYCLOPEDIA OF ENGLISH LITERATITRE. A Selection of the choicest productions of English Authors, from the eailiest to the present iime. Connected By a Critical and Biographical History. Forming two large imperial octavo volumes of 700 pages each, double column letter press ■, with upwards of 300 elegant Illustrations. Edited by Robert Chambers. Cloth, $5-00 ; sheep, $6.00 j full gilt, $7.50 } half calf, $7.50 } full calf, $10.00. This "work embraces about one thousand Authors, chronologically arranged, and classed as poetSt historians, dramatists, philosophers, metaphysicians, divines, etc., with choice selections from their writings, connected by a Biograplucal, Historical, and Critical Narrative ; thus present'* ing a complete view of English Literature from the earliest to the present time. Let the reader open where he will, he cannot fail to find matter for profit and delight. The selections are gems — infinite ricbea in a little room ; in the language of another, "A Whole English Lib b as y fused DOWN INTO ONE CHEAP EOOH I" BS~ The American edition of this valuable work is enriched by the addition of fine steel and mezzotint engravings of the heads of Sha£SPEAEB, Addison, Byron ; a full-length portrait of De. Johnson ; and a beautiful scenic representation of Oliver Goldsmith and Dr. Johnson. These important and elegant additions, together with superior paper and binding, and other improvements, render the American far superior to the English edition . "W. H. Peescott, the Histoeian, soys, " Readers cannot fail to profit largely by the labors of the critic who has the talent and taste to separate what is really beautiful and worthy of their study from what is superfluous." "I concur in the foregoing opinion of Mr. Prescott." — Edwaed Eveeett. " A popular work, indispensable to the library of a student of English literature."— De. "Wat- land. " "We hml with peculiar pleasure the appearance of this work." — Nbrih American Sevieio. CHAMBERS' MISCELLAMT OF TJSEPtJL AWD EWTERTAIIT- ING KITO'WLEDGB. Edited by William Chambers. With elegant Illustra- tive Engravings. Ten volumes. Cloth, $7.50 ; cloth, gilt, $10.00 ; library sheep, $10.00. " It would be difficult to find any miscellany superior or even equal to it. It richly deserves the epithets ' useful and entertaining,' and I would recommend it very strongly, as extremely well adapted to form parts of a library for the young, or of a social or circulating library in town or country." — Geo. B. Emerson, Esq. — CJiavrman Boston School Book Committee. CHAMBERS' HOME BOOK; or. Pocket Miscellany, containing a Choice Selection of InterestiDg and Instructive Reading, for the Old and Young. Six volumes. 16mo, clothj $3.00 ; Ubrary sheep, $4.00 -, half calf, $6.00. This is considered fully equal, and in some respects superior, to either of the other works of the Chambers in interest ; containing a vast fund of volnable information. It is admirably adapted to the School or Family Library, fumishirig ample variety for every class of readers. " The Chambers are confessedly the best caterers for popular and useful reading in the world.** — Willis' Some Journal. " A very entertaining, instructive, and popular work." — JV. Y. Commercial. "We do not know how it is possible to publish so much good reading matter at mchalow price. We speak a good word for the literary excellence of the stories in this work ; we hope our people will introduce it into all their families, in order to drive away the miserable flashy-trashy fltuflf so often found in the hands of Ouryoung people of both eexeB." —■ Scient\fic American. " Both an entertaining and instructive work, as it is certainly a very cheap one." — Puritan Ro' carder, " If any person wishes to read for amusement or profit, to kill time or improve it, get ' Cham- bers' Home Book.'"— Chicago Times. CHAMBERS' REPOSITORY OP IWSTRtJCTIVE AWD AMU"S- IITG PAPERS. WiUi Illustrations. A New Series, containing Original Articles. Two volumes. 16mo, cloth, $1.75. The Same Woek, two volumea in one, cloth, gUt back, $1.50. (29) WORKS OF HUGH MILLER. THE OLD RED SAM"DSTOWE; or, New Walks in an Old Field. Illustratea with Plates aod Greolojjical Sections. New Edition, Revised and mdoh Enlabgkd, by the addition of new matter and new Illustrations, etc. 12mo, cloth, $1.25. Thia edition contains over one hundred pages of entirely new matter, from the pen of Hugh AtUler. It contains, also, several additional new plates and cuts, the old plates re-engraved and improved, and an Appendix of new Notes. " It is withal one of the most beautiful specimens of English composition to be found, convey- ing iatbrmation on a most difficult and profound science, in a style at once novel, pleasing, and elegant." — Dk. Spra.oue — Albany Spectator. THE POOT-PRIIN'TS OF THE CREATOR; or, the Asterolepia of Strom- ness, with nutuerous lUiistratious. With a Memoir of the Author, by Louis Agassiz. 12mo, cloth, $1.00. Db. Buchland said lie would give his left hoaid to possess auchpowerof deicription as this man. TESTIMONY OF THE ROOKS; or, Geology in its Bearings on the two Theologies, Natural and Revealed. "Thou shalt be in league with the stones of the field." — Job. With numerous elegant Ulustrations, One volume, royal 12mo, cloth, $1.25. This is the largest and most comprehensive G-eological Work that the distinguished author has yet published. It exhibits the profound learning, the felicitous style, and the scientific perception, which chai-acterLze his former works, while it embraces the latest results of geological discoveiy. But the great charm of the book lies in those passages of glowing eloquence, in which, having spread out his facts, the author proceeds to make deductions from them of the most striking and eisciting character. The work is profusely illustrated by engravings executed at Paris, in the highest style of French art. THE GRITISE OF THE BETSET; or, a Summer Ramble among the Fossil- iferous Deposits of the Hebrides. With Rambles of a Geologist ; or, Ten Thousand Miles over the Fossiliferous Deposits of Scotland. 12mo, cloth, $1.25. Nothing need be said of it save that it possesses the same &scination for the reader that charac- terizes the author's other works. MT SCHOOLS AKD SCHOOLMASTERS; or, the Story of my Kduca, tion. An Autobiogeapht. With a full-length Portrait of the Author. 12mo, cloth,' $1.25. This is a personal narrative, of a deeply interesting and instructive character, concerning one of the most remarkable men of the age. IIIY FIRST IMPRESSIONS OF E]NrGLA3SrD AND ITS PEOPLE. With a fine Engi-aving of the author. 12mo, cloth, $1.00. j^T A very instructive book of travels, presenting the most perfectly life-like views of England and its people to be found in any language. i^~ The above six volumes are famished in 8ets,printed and bound in vntform style: viz., HIJG-H MILLER'S "WORKS, Six Volumes. Elegant embossed cloth, $7.00? library sheep, $8.00 } half calf, $12.00 ; antique, $12.00. MACAITLAY OT3" SCOTLAS"D. A Critique, from the "Witness." 16mo, flexible cloth, 26 cts. (26) IMPORTANT NEW WORKS. OYCLOP-^DIA OF AISTEGDOTES OF LITERATURE AITD THE FIJ^JE ARTS. Containing a copious and choice Selection of Anecdotes of the various foi-ms of Literature, of the Arts, of Architecture, Engravings, Music, Poetry, Painting, and Sculpture, and of the most celebrated Literary Characters and Artists of different Countries and Ages, &.c. By Kazlitt Aevise, A. M., author of " Cyclopffldia of Moral and Religious Anecdotes." With numerous Illustrations. 725 pp, octavo. Cloth, $3.00 J sheep, $3.50 } cloth, gilt, $4.00 •, half calf, $4.00, This is nnquesfionably the choicest collection of Anecdotes ever published. It contains three ttousoTid and forty Anecdotes ; and 6uch ia the wonderful variety, that it will be found an almost inexhaustible fund of interest for every class of readers. The elaborate classification and Indexes must commend it especially to public speakers, to the various classes of literary and scientific men, to artists, tTiechanics, and others, as a Dictioitary for reference, in relation to facts on the num- berless subjects and characters introduced. There ore also more than one hvndred and fifty fim Illustrations. THE LIFE OF JOHN" MILTOIJ", Narrated in Connectionwiththe Political, Ecclesiastical, and Litbeary History of his Time. By David Masson, M.A,, Professor of English Literature, University College, London. Vol. x., embracing the period from 1608 to 1639. With Portraits, and specimens of his handwriting at different periods. Eoyal octavo, cloth, $0.00. This important work will embrace three royal octavo volumes. By spedal arrangement with Prof. Masson, the author, G. u L. are permitted to print from advance sheets furnished them, as the authorized American publishers of this magnificent and eagerly looked for work. Yolumea^wo and three will follow in due time ; but, as each volume covers a definite period of time, and also embraces distinct topics of discussion or history, they will be published and sold independent of each other, or furnished in sets when the three volumes are completed. THE GREYSON" LETTERS. Selections from the Correspondence of B. E. H. Gr&ysoh, Esq. Edited by Hknby Kogebs, author of " Eclipse of Faith." 12mo, cloth, $1.25. " Mr. (ireyson and Mr. Rogers are one and tho same person. The whole work is from his pen, and every letter is radiant with the genius of the author. It discusses a wide range of sulyccts, in the most attractive manner. It abounds in the keenest wit and humor, satire and logic. It fairly entitles Mr. Rogers to rank with Sydney Smith and Cliarlea Lamb as a wit and humorist, and with Bishop Butler as a reasoner. Mr. Rogers' name will share with those of Butler and Pascal, in the gratitude and veneration of posterity." — London Quarterly. " A book not for one hour, but for all hours ; not for one mood, but for every mood ; to think over, to dream over, to laugh over." — Boston Journal. " The Letters are intellectual gems, radiant with beauty, happily intermingling the grave and the gay. — Christian Observer. ESSAYS rW BIOGRAPHY AKTD CRJTICISM. By Peter Batne, M. A., author of "The Christian Life, Social and Individual." Arranged in two Series, or Parts. 12mo, cloth, each, $1.25. These volumes have been prepared by the author exclusively for his American publishers, and are now published in uniform style. They includejiineteen articles, viz. : First Series : — Thomas De Qnincy. — Tennyson and his Teachers. — Mrs. Barrett Brown- ing.— Recent Aspects of British Art— John Buskin. — Hugh Miller.- The Modem Novel j Dickens, &c. —Ellis, Acton, and Currer Bell. Second Series :— Charles Kingsley. — S. T. Coleridge. — T. B. 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Hknbt Longceville Mansel, B. D., Prof, of Moral and Metaphysical Philosophy in Magdalen College, Oxford, and John Veitch, M. A., of Edinburgh. In two royal octavo volumes, viz., I. Metaphysical Lectures (now ready). Royal octavo, cloth. n. Logical Lectures (m preparation). IS@^ G. & L., by a special arrangement with the family of the late Sir William Hamilton, are the Authorized American Publishers of this distinguished author's matchless Leciubbs on Met- aphysics AND Logic, and they are permitted to print the same from advance sheets furnished them by the English publishers. MENTAL PHILOSOPHY; Including the InteUect, the Sensibihtiea, and the Will. By Joseph Haven, Prof, of Intellectual and Moral Philosophy, Amherst College, Boyal 12mo, cloth, embossed, $1.50. It is believed this work wiU be found pre-eminently distinguished. 1. The Coupleten'ess with which it presents the whole subject. Text-books generally treat of only one class of faculties ; this work includes the whole. 2. It is strictly and thoroughly Sci-< entific. 3. It presents a careful analysis of the mind, as a whole. 4. The history and literatur« of each topic. 5. The latest results of the science. 6. The chaste, yet attractive style. 7. The remarkable condensation of thought. Prof. Pabk, of Andover, says : " It is distinguished for its clearness of style, perspicuity of method, candor of spirit, acumen and comprehensiveness of thought." The work, though so recently published, lias met with most remarkable success ; having beec already introduced into a large number of the leading colleges and schools in various ports of thu country, and bids fair to take the place of every other work on the subject now before the publie. THESAURUS OP ENGLISH "WORDS AWD PHRASES, so i fied and arranged as to facilitate the expression of ideas, and assist in literary composi- tion. New and Improved Edition. By Peter Mark Koget, late Secretary of the Royal Society, London, &g. Revised and edited, with a List of Foreign Words defined in Eng- lish, and other additions, by Barnas Sears, D. D., President of Brown University. A New American Edition, with Additions and Improvements. 12mo, cloth, $1.50. This edition is based on the London edition, recently issued. The first American Edition hav- ing been prepared by Dr. Sears for atrictly editcaiional purposes, those words and phrases properly termed " vulgar," incorporated in the original work, were omitted. These expurgated portions liave, in the present edition, been restored, but by such an arrangement of the matter as not to inter-, fere with the educational purposes of the American editor. Besides this, it contains important additions of words and phrases not in the English edition, making it in all respects more full mid perfect than tJie author's edition. The -work has aheady become one of standard authority, both In this country and in Great Britain. PALEY'S NATURAL THEOLOGY". Illustrated by forty Plates, with Selections from the Notes of Dr. Paxton, and Additional Notes, Original and Selected, with a Vocabulary of Scientific Terms. Edited by John Ware, M. D. Improved edition, with elegant newly engraved plates. 12mo,doth, embossed, $1.25. This work is very generally introduced into our best Schools and Colleges throughout the coun- try. An entirely new and beautiful set of Blustrations has recently been procured, which, with •ther improvements, render it the best and most complete work of the kind extant. (33) GUYOT'S WORKS. VALUABLE MAPS. THE EARTH A3S"D MAN ; Lectures on Comparative Physical Geography, in its relation to the History of Mankind. By Arnold Goyot. With Illustrations. 12mo, cloth, $1.25. Prof, Louis Agassiz, of Harvard TTniversity, eaya : "It will not only render the study of geography more attractive, but actually show it in its true light." Hon. George S. Hillard says : " The work is marked by learning, abUity, and taste. His bold and comprehensive generaUzationB rest upon a careful foundation of facta." " Those wlio have been accustomed to regard Geography as a merely descriptive branch of learn- ing, drier than the remainder biscuit after a voyage, will be delighted to find this hitherto unat- tractive pursuit converted into a science, the prindplea of which are definite and the results con- clusive." — North American Review. " The grand idea of the work is happily expressed by the author, where he calls it fii& geographi- cal mai'ch of history. Sometimes we feel as if we were studying a treatise on the exact sciences ; at others, it strikes the ear like an epic poem. Now it reads hke history, and now it sounds Hl^e prophecy. It will find readers in whatever language it may be published." — Christian Examiner. '* The work is one of high merit, exhibiting a wide range of knowledge, great research, aod a philosophical spirit of investigation." — (Sfl&'man'sJbumai. COMPABATIVE PHYSICAL AND HISTORICAL GEOGBA^ PHT ; or, the Study of the Earth and Inhabitants. A Series of Graduated Couraes, for the use of Schools. By Arnold Gutot. In preparation. GirrOT'S MITRAL MAPS. A series of elegant Colored Maps, projected on a large scale for the Recitation Eoom, consisting of a Map of the World, North and South America, Geographical Elements, &;c., exhibiting the Physical Phenomena erf the Globe, By Professor Arnold Gutot, viz., Map op the "World, mounted, $10.00. Map op North America, mounted, $9.00. Map of South America, mounted^ $9.00. Map of Geogbaphical Elements, mounted, $9.00. CS*" These elegant and entirely original Mural Maps are projected on a large scale, so that when suspended in the recitation room they may be seen from any point, and the deUneations with- out difficulty traced distinctly with the eye. They arc beautifally printed in colors, and neatly mounted for use. GEOLOGICAL MAP OF THE UnSTITED STATES AKTD BRIT- ISH PROVIIsrCES OF ]SrORTH AMERICA. With an Explanatory Text, Geological Sections, and Plates of the Fossils which characterize the formatioos. By Jules Marcou.' Two volumes. Octavo, cloth, $3.00. 0^- The Map is elegantly colored, and done up with linen cloth back, and folded in octavo form, with thick cloth covers. " The most complete Geological Map of the United States which has yet appeared. It is a work i^ which all who take an interest in the geology of the United States would wish to possess ; and we recommend it as extremely valuable, not only in a geological point of view, but as representing very fully the coal and copper regions of the country. The explanatory text presents a rapid sketch of the geolo^cal constilations of North America, and is rich in fiicts on the subjects. It is embellished with a number of beautiful plates of the fossils which characterize the formations, thus making, with the map, a very complete, clear, and distinct outline qf the geology of our country."-- Minuig Magazine, N. T. HALL'S GEOLOGICAL CHART ; Giving an Ideal Section of the Successive Geological Formations, with an Actual Section A:om the Atlantic to the PaciQc Oceans. By Prof. James Hall, of Albany. Mounted, $9.00, A KEY TO GEOLOGICAL CHART. By Prof. James Hall. 18mo,25ct3. (31) VALUABLE WOEKS. ANCIENT LITEBATTJRE AND ART. Miscellaneous Essays on subjecU connected with Classical Literature, with the Biography and Correspondence of eminent Philologists. By Profs. B. Sbabs, President of Brown University, B. B. Edwards, late of Andover, and 0. C. Pblton, of Cambi-idge. Second thousand. 12mo, cloth, $1.25. A work of great interest, containing the contributionB of tlxree gentlemen who may be classed among the most distinguished literary scholars of the day. MODERN FRENCH LITERATURE. By L. Raymond Db TEiucoun. Kevised, with Notes, by William S. Chasb, A. M. With a fine Portrait of Lamar- tine. 12mo, cloth, $1.25. " The only complete treatise on this Bulnject, either in French or English." — iT. T. Evening Post. NOTES ON THE ITNITED STATES OP AMERICA. By T. H Grand Pierre, B. D., Pastor of the Reformed Church, Paris. 16mo, cloth, 50 eta. HISTORY OP CHURCH MUSIC IN AMERICA. Treating of its peculiarities at different periods ; its legitimate use and its abuse -, with Criticisms, Cur- sory Remarks, and Notices, relating to Composers, Teachers, Schools, Choirs, Societies, Conventions, Books, &c. By Nathaniel D. Gould, author of "Social Harmony," " Church Harmony," " Sacred Minstrel," &c. 12mo, cloth, 75 cts. a^~ This work contains a vast fund of information, with much that is novel, amusing, and instructive. 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A beautiful Steel Engraving, nine by twelve inches in size, representing in the centre a Church, a Baptismal Scene, &c., and in the margin are arranged all the texts of Scripture found in the New Testament alluding to the subject of Baptism. An elegant ornamental picture for the parlor. 25 cts. JEWETT ON BAPTISM. The Mode and Subjects of Baptism. By Milo P. Jbwett, late Minister of the Presbyterian Church. Twelfth thousand, cloth, 25 cts. JTJDSON ON BAPTISM. A Discourse on Christian Baptism ; with many quota- tions from Pedobaptist Authors. By Adoniham Judson, D. D. Fifth edition, revised and enlarged, cloth, 26 cts. (30) VALUABLE TEXT-BOOKS. PRINCIPLES OP ZOOLOGY; Touching the Structure, Development, Dis, tribution, and Natural Arrangement, of the Races op Animals, living and extinct with numerous Blustrations. Por the use of Schools and Colleges. Part I. Com-^ pARATivB Phtsiologt. By Louis Agassiz and Augustus A. Gould. Revised edi-. tion, 12mo, cloth, $1.00. 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" The work is one of the most readable and solid ■which we have ever perused." — HugJi Miller in Hie Witness. K"E"W EKGLAND THEOGBACT. From the German of Uhden's History of the Congregational is ts of New Englfind, with an Intboddction by Nbander. By Mrs. H. C. CoNANT, author of " The English Bible," etc. 12mo, cloth, $1.00. A work of rare ability and interest, presenting the early religious and ecclesiastical history of New England, from authentic sources, with singular impartiality. The author evidently aimed throughout to do exact justice to the dominant party, and all their opponents of every name. The standpoint from which the whole subject is viewed is novel, and we have in this volume a new and most important contribution to Puritan History. THE MISSIOI3^ OP THE COMFORTER i with copious Notes. By Jclids Charles Haue. With the Notes translated for the American Edition. 12mo, cloth, $1.25. THE BETTER LAND ; or, The Believer's Journey and Future Home. By the Rev. A. C. 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With a beautiful Fruntisi^iece. !l6mo, cloth. 60 cts. *' ' Christ, and Him crucified ' is presented in a new, stiiking, and mattcr-of-faet light- The stjUc ia simple, without being puerile, and the reasoning is of that truthful, persuaeivo kind that * comea from the hcarti and reaches the hoai-t.' "— Jft K Odaervdr^ (i 1) YALUABLE WOEKS. FOOTSTEPS OF OtTR FOREFATHERS; What they suffered and what they sought. Describing Localities, and Portraying Personages and Events, conspicu- ous in the Struggles for Rehgioua Liberty. By James G. Miall. Containing thirty-six Illustrations. 12mo^ cloth, $1.00. MEMORIALS OF EARLY CHRISTIAlfflTT; Presenting, in a graphic, compact, and popular form, Memorable Events of Early Ecclesiastical History, &c. By Rev. J. G. Miall, author of " Footsteps of our Forefathers." With numerous Ulustra^ tious. 12mo, cloth, $1.00. CS°- The above, by Miall, ate both exceedingly Interesting and instructive works. 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Elegantly printed and bound. 16mo, cloth, 75 cts. THE EXTENT OP THE ATONEMENT IN ITS KELATION* TO GOD AND THE UNIVERSE. By Eev. Thomas W. Jenkyn, D. D., late President of Coward College, London. 12mo, cloth, $1.00. Tliis work was thoroughly revised by the author not long before his death, exclusively fbr the present publishers. It has long been a standard work, and without doubt presents the most com- plete discussion of the subject in the language. " We consider this volume as setting the long and fiercely agitated question as to the extent of the Atonement completely at rest. Posterity will thank the author till the latest ages for his illus- trious argument." — iVew Tork Evangelist. THE SUPPERING SA'VTOTJR ; or, Meditations on the Last Days of Christ. By Feed. W. Krummacher, D. D., author of "Elijah the Tishbite." 12mo, cloth, $1.25. " The narrative is ^ven with thrilling vividness, and pathos, and beauty. Marking, as we proi ceeded, several passages for quotation, we found them in the end so numerous, that we must refer the reader to the work itself." — News of the Churches (Scottish) . THE IMITATION OP CHRIST- By Thomas a Kempis. With an Inti-o^ dnctory Essay, by Thomas Chalmers, D. D. Edited by Howard Malcom, D. D. A new edition, with a Life of Thomas a Kempis, by Dr. C. Ullmann, author of "Re- formers before the Reformation." 12mo, cloth, 85 cts. This may safely be pronounced the best Protestant edition extant of this ancient and celebrated work.. It is reprinted from Payne's edition, collated with an ancient Latin copy. The peculiar feature of this new edition is the improved page, the elegant, large, clear type, and the New Life OF A Kempis, by Dr. Ullmann. (1 3) DR. JOHN HAERIS' WORKS. THE GKE3AT TEACHEK; or, Characteristics of our Lord's Ministry. By John llAitRiSf I). 1). With an Intruductory Essay by H. Humphrey, S. D. Sixteenth thou-, sand. 12mo, cloth, 85 cents. " Dr. Babr] s is one of the best writers of the age ; and this volume will not in the least detract from his well-merited reputation."— jlwierican Futpit. THIE GHEAT COliOIISSIOjS' ; or, the Christian Church constituted and charged to convey the Gospel to the World. A Prize Essay. With an Introductory Essay by W: R. Williams, D. D. Eighth thousand. 12mo, cloth, $1.00. " This volume will afford the reader an intellectual and spiritual banquet of the highest order."— Philadelphia Ch. Observer. THE PBE-AD A TVTTTE EARTH. Contributions to Theological Science, By John Harris, D. D. New and revised edition. 12mo, cloth, $1.00. MAN" PRIMEVAL ; or, the Constitution and Primitive Condition of the Human Being. With a finely engraved Portrait of the Author. 12nio, cloth, $1.25. PATBXAROHY; or, the Familyj its Constitution and Probation. 12mo, cloth, $1.25. This is the last of Dr. Harris' scries entitled " Contributions to Theological Science." SERMOHS, CHARGES, ADDKESSES, &c., delivered by Dr. Harris in various parts bf the country, during the height of his reputation as a preacher. Two ele- gant volumes, octavo, cloth, each, $1.00. The immense sale of all this author's Works attests their intrinsic worth and great popularity. LEOTITRES OW THE LORD'S PRAYER. By William R. Williams, D. D. Thu-d edition. 12mo, cloth, 85 cts. " We are constantly reminded, in reading his eloquent pages, of the old English writers, whose vigorous thought, and gorgeous imagery, and varied learning, have made their writings an inex- haustible mine for the scholars of the present day." — Ch. Observe}'. RELIGIOtrS PROGRESS ; Discourses on the Development of the Christian Character. By William R. Williams, D. D, Third edition. 12mo, doth, 85 cts. " His power of apt and forcible illustration is without a parallel among modem writers. The mute pages spring into life beneath the ma^c of his radiant imagination. But this is never at the expense of solidity of thought, or strength of argument. It is seldom, indeed, that a mind of so much poetical invention yields such o willing homage to the lo^cal element." — Hai-per'a Monthly Miscellany. JIISCELLAWIES. By William R. Williams, D. D. New and improved edition. Price Reduced, 12mo, cloth, $1.25. CS* " Dr. WiUiamfl is a profound scholar and a brilliant writer." — If. Y. EvangelisU BXJnsrOEKTEPl'S 'WOIII^S- THE PREACHER AWD THE KIIfG; or, Bourdaloue in the Court of Louis XIV. i being an Account of the Pulpit Eloquence of that distinguished era. Translated from the French of L. F. Bungbneb, Paris. Introduction by the Rev. GEOitGE Potts, D. D. A new, improved edition^ with a fine Likesess and a Biographical Sketch op TUB Author. 12mo, cloth, $1.25. THE PRIEST AWD THE HTTGITEOTOT; or, Persecution in the Age of Louis XV Translated from the French of L. F. Bungener. Two vols. 12mo, cloth, $2.25. t^~Thisis not only a work of thrilling interest, — no fiction could exceed It, — but, as a Protes- tant work, it is a masterly production. (1 5) WOEKS FOR CHURCH MEMBEES. THE CHRISTIAN'S DAXLIT TREASURY; a Religious Exercise for every Day in the Tear. By Rev. E. Temple. A new and improved edition. 12mo, cloth, $1.00. t^S- A work for every Christian. It is indeed a " Treasury " of good things. THE SCHOOL OF CHRIST ; or, Christianity Viewed in its Leading Aspects. By the Rev. A. R. L. Pootb, author of "Incidents m the Life of our Saviour," etc. 16mo, cloth, 50 cts. THE CHRISTIAIfl" PASTOR; His Work and the Needful Preparation. By Alvah Hovet, D. D., Prof. . Octavo, cloth backs, $1.25 ; sheep, $1.50. The condenaation of the qvotations of Scripture, arranged under the most obvious heads, while it diminishes the bulk of the work, greatly facilitates the finding of any required passage. " We have in this edition of Cruden the best made better. That ia, the present ia better adapted to the purposes of a Concordance, by the erasure of superfluous references, the omission of unne- cessary explanationa, and the contraction of quotations, &c. It is better as a manual, and ia better adapted by its price to the means of many who need and ought to possess auch a work, than the former large and expenai ve edition." — Puritan Recorder. A COMMENTARY OW THE ORIGINAL TEXT OP THE ACTS OP THE APOSTLES. By Horatio B. Hackett, D. D., Prof, of Biblical Liter- ature and Interpretation, in the Newton Theol. Inst. [ETA new, revised, and enlarged edition. Royal octavo, cloth, $2.25. OS" This most important and very popular work has been thoroughly revised ; large portions entirely re-written, with the addition of more than one hundred pages of new matter; the result of the author's continued, laborious investigations and travels, eince the publication of the first edition. GOULD ANB LINCOLN, 69 WASHINGTON STEEET, BOSTON, Would call particular attention to the following valuable woris descnbed in their Catalogue of Publications, viz. : Hugh Miller's Works. Bayne'S Works. Walker's Works. Miall's Works. Btmgener's Work^ Anniial of Scientific Discovery. Kniglit's Kaowledge is Power. Krummacher'B Suffering Saviour, BazLvard's American Histories. Th.e Aimwell Stories. ^eweOnb's Works. Tweedie's Works. Chambers's Works. Harris* Works. Kitto's Cyolopsedia of Biblical Xiiterature. ICrs. Enignt's Iiife of Montgomery. Kitto's History of f alestin Wh.eewell's Work. Wayland's Works. AgasBiz's Works. iC^^BtimoD7 of Hocis " ~F^^ ""•m m ^^iom.of Scient.Di^.lSu Hugh MilJe,. ^E«th and Man *"^*'m ^^^^ *" We«». "iwncipl"ofz„io„ m A«">|d GujoL \K,>o.WgebPo^„. •% Ch„ferK.tS^ \\ B^bert Chambers. K.tto. _ Cniden. ^adic-TTdiiam Francis Waylan >v John Harria. B\ Peter BajDe. M.J:'JMy^XXd - William's Works. Guyot's Works. Chompson'B Better Land. Kimball's Heaven. Valuable Works on Missicjua. Haven's Mental Pbilosophy. Buchanan's Modern Atheism. Cmden's Condensed Concordance. Eadie's Analytical Concordance* The Psalmist : a Collection of Hymns. Valuable School Books. Works for Sabbath Schools. Mem.oir of Amos liawrence. Poetical Works of Milton, Cowper, Scott. Elegant Miniature Volizir.pf . Arvine's Cyclopaedia of Anecdotes. Kipley's Notes on G^ospels, Acts, and Komans. Sprague'Q European Celebrities. Marsh's Camel and the Hallig. Boget's Thesaurus of English Words. Haekett'B Notes on Acts. M'Whorter's Tahveh Christ. tlfibold and Stannius's Comparative Anatomy. Marco's G-eological Map, IT. B. Heligious and Miscellaneous Works. Works ia the various Department* <>^ Iiiteratiire, Scieuoe and Art, fijiiiiiijiiiiiiiii J^ljM i 1 I I 'I III <^