Word Pictures in the New Testament
Ephesians
A.T. Robertson
Chapter 1
1:1 Of Christ Jesus [Christou Iēsou]. So B D, though
Aleph A
L have [Iēsou Christou]. Paul is named as the author and so he
is. Otherwise the Epistle is pseudepigraphic. By the will of
God [dia thelēmatos theou]. As in 1Co 1:1; 2Co 1:1; Ro 1:1.
At Ephesus [en Ephesōi]. In Aleph and B these words are
inserted by later hands, though both MSS. give the title [Pros
Ephesious]. Origen explains the words [tois hagiois tois ousin]
as meaning “the saints that are” (genuine saints), showing that
his MSS. did not have the words [en Ephesōi]. The explanation of
the insertion of these words has already been given in the
remarks on “The Destination” as one copy of the general letter
that was preserved in Ephesus. It is perfectly proper to call it
the Epistle to the Ephesians if we understand the facts.
1:3 Blessed [eulogētos]. Verbal of [eulogeō], common in
the
LXX for Hebrew baruk (Vulgate benedictus) and applied usually
to God, sometimes to men (Ge 24:31), but in N.T. always to
God
(Lu 1:68), while [eulogēmenos] (perfect passive participle)
is
applied to men (Lu 1:42). “While [eulogēmenos] points to an
isolated act or acts, [eulogētos] describes the intrinsic
character” (Lightfoot). Instead of the usual [eucharistoumen]
(Col 1:3) Paul here uses [eulogētos], elsewhere only in 2Co
1:3 in opening, though in a doxology in Ro 1:25; 9:5; 2Co
11:31. The copula here is probably [estin] (is), though either [estō] (imperative) or [eiē] (optative as wish) will
make sense.
The God and Father of our Lord Jesus Christ [ho theos kai
patēr tou Kuriou hēmōn Iēsou Christou]. [Kai] is genuine here,
though not in Col 1:3. The one article [ho] with [theos kai
patēr] links them together as in 1Th 1:3; 3:11, 13; Ga 1:4. See
also the one article in 2Pe 1:1,11. In Eph 1:17 we have [ho
theos tou Kuriou hēmōn Iēsou Christou], and the words of Jesus in Joh 20:17. Who hath blessed us [ho eulogēsas humās].
First
aorist active participle of [eulogeō], the same word, antecedent
action to the doxology [eulogētos]. With [en].
So-called
instrumental use of [en] though in is clear. Every spiritual
blessing [pasēi eulogiāi pneumatikēi]. Third use of the root [eulog] (verbal, verb, substantive). Paul lovingly plays with the
idea. The believer is a citizen of heaven and the spiritual
blessings count for most to him. In the heavenly places in
Christ [en tois epouraniois en Christōi]. In four other places
in Eph. (1:20; 2:6;
3:10; 6:12). This precise phrase (with [en] occurs nowhere else in the N.T. and has a clearly local
meaning in 1:20; 2:6; 3:10,
doubtful in 6:12, but probably so
here. In 2:6 the believer is conceived as already seated with
Christ. Heaven is the real abode of the citizen of Christ’s
kingdom (Php 3:20) who is a stranger on earth (Php
1:27; Eph
2:19). The word [epouranios] (heavenly) occurs in various
passages in the N.T. in contrast with [ta epigeia] (the earthly)
as in Joh 3:12; 1Co 15:40, 48, 49; Php 2:10, with [patris]
(country) in Heb 11:16, with [klēsis] (calling) in Heb 3:1,
with [dōrea] (gift) in Heb 6:4, with [basileia] (kingdom) in 2Ti 4:18.
1:4 Even as he chose us in him [kathōs exelexato hēmās en
autōi]. First aorist middle indicative of [eklegō], to pick out,
to choose. Definitive statement of God’s elective grace
concerning believers in Christ. Before the foundation of the
world [pro katabolēs kosmou]. Old word from [kataballō], to
fling down, used of the deposit of seed, the laying of a
foundation. This very phrase with [pro] in the Prayer of Jesus
(Joh 17:24) of love of the Father toward the Son. It occurs
also in 1Pe 1:20. Elsewhere we have [apo] (from) used with it
(Mt 25:34; Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8). But Paul
uses neither phrase elsewhere, though he has [apo tōn aiōnōn]
(from the ages) in Eph 3:9. Here in Eph 1:3-14. Paul in
summary fashion gives an outline of his view of God’s redemptive
plans for the race. That we should be [einai hēmās].
Infinitive of purpose with the accusative of general reference
[hēmās]. See Col 1:22 for the same two adjectives and also [katenōpion autou].
1:5 Having foreordained us [Proorisas hēmās]. First aorist
active participle of [proorizō], late and rare compound to define
or decide beforehand. Already in Ac 4:28; 1Co 2:7; Ro 8:29. See
also verse 11. Only other N.T. example in verse 11. To be
taken with [exelexato] either simultaneous or antecedent
(causal). Unto adoption as sons [eis huiothesian].
For this
interesting word see Ga 4:5; Ro 8:15; 9:4. Unto himself [eis
auton]. Unto God. According to the good pleasure of his will
[kata tēn eudokian tou thelēmatos autou]. Here [eudokian] means
purpose like [boulēn] in verse 11 rather than benevolence
(good pleasure). Note the preposition [kata] here for standard.
1:6 To the praise [eis epainon]. Note the prepositions
in
this sentence. Which [hēs]. Genitive case of the relative [hēn] (cognate accusative with [echaritōsen] (he freely
bestowed), late verb [charitoō] (from [charis], grace), in
N.T.
attracted to case of antecedent [charitos] only here and Lu
1:28. In the Beloved [en tōi ēgapēmenōi]. Perfect passive
participle of [agapaō]. This phrase nowhere else in the N.T.
though in the Apostolic Fathers.
1:7 In whom [en hōi]. Just like Col 1:14 with [paraptōmatōn] (trespasses) in place of [hamartiōn] (sins)
and with the addition of [dia tou haimatos autou] (through his blood)
as in Col 1:20. Clearly Paul makes the blood of Christ the cost
of redemption, the ransom money [lutron], Mt 20:28; Mr 10:45; [antilutron],
1Ti 2:6). See Col 1:9.
1:8 According to the riches of his grace [kata to ploutos tēs
charitos autou]. A thoroughly Pauline phrase, riches of kindness
(Ro 2:4), riches of glory (Col 1:27; Eph 3:16;
Php 4:19),
riches of fulness of understanding (Col 2:7), riches of Christ
(Eph 3:8), and in Eph 2:7 “the surpassing riches of grace.”
Which [hēs]. Genitive attracted again to case of antecedent [charitos].
1:9 The mystery of his will [to mustērion tou thelēmatos
autou]. Once hidden, now revealed as in Col 1:26 which see.
See also Col 2:3. Which he purposed [hēn proetheto]. Second
aorist middle of [protithēmi], old verb, for which see Ro 1:13;
3:25.
1:10 Unto a dispensation of the fulness of the times [eis
oikonomian tou plērōmatos tōn kairōn]. See Col 1:25 for [oikonomian]. In Ga 4:4 “the fulness of the time” [to plērōma
tou chronou] the time before Christ is treated as a unit, here
as a series of epochs [kairōn]. Cf. Mr 1:15; Heb 1:1. On [plērōma] see also Ro 11:26;
Eph 3:19; 4:13. To sum up
[anakephalaiōsasthai]. Purpose clause (amounting to result)
with first aorist middle infinitive of [anakephalaioō], late
compound verb [ana] and [kephalaioō] (from [kephalaion], Heb
8:1, and that from [kephalē], head), to head up all things in
Christ, a literary word. In N.T. only here and Ro 13:9. For the
headship of Christ in nature and grace see Col 1:15-20.
1:11 In him [en autōi]. Repeats the idea of [en tōi Christōi]
of verse 10. We were made a heritage [eklērōthēmen]. First
aorist passive of [klēroō], an old word, to assign by lot
[klēros], to make a [klēros] or heritage. So in LXX and papyri.
Only time in N.T., though [prosklēroō] once also (Ac 17:4).
Purpose [prothesin]. Common substantive from [protithēmi],
a
setting before as in Ac 11:23; 27:13.
1:12 To the end that we should be [eis to einai hēmās].
Final
clause with [eis] to and the infinitive [einai] (see the mere
infinitive [einai] in verse 4) and the accusative of general
reference. Who had before hoped in Christ [tous proēlpikotas
en tōi Christōi]. Articular perfect active participle of [proelpizō], late and rare compound (here only in N.T.) and the
reference of [pro] not clear. Probably the reference is to those
who like Paul had once been Jews and had now found the Messiah in
Jesus, some of whom like Simeon and Anna had even looked for the
spiritual Messiah before his coming.
1:13 Ye also [kai humeis]. Ye Gentiles (now Christians),
in
contrast to [hēmās] (we) in 12. In whom [en hōi]. Repeated
third time (once in verse 11, twice in 13), and note [ho] or [hos] in
14. Ye were sealed [esphragisthēte]. First aorist
passive indicative of [sphragizō], old verb, to set a seal on one
as a mark or stamp, sometimes the marks of ownership or of
worship of deities like [stigmata] (Ga 6:17). Marked and
authenticated as God’s heritage as in 4:30. See 2Co 1:22 for
the very use of the metaphor here applied to the Holy Spirit even
with the word [arrabōn] (earnest). Spirit [pneumati].
In the
instrumental case.
1:14 An earnest [arrabōn]. See 2Co 1:22 for discussion
of [arrabōn]. Here “of promise” [tēs epaggelias] is added to the
Holy Spirit to show that Gentiles are also included in God’s
promise of salvation. Of our inheritance [tēs klēronomias
hēmōn]. God’s gift of the Holy Spirit is the pledge and first
payment for the final inheritance in Christ. Of God’s own
possession [tēs peripoiēseōs]. The word God’s is not
in the
Greek, but is implied. Late and rare word (from [peripoieō], to
make a survival) with the notion of obtaining (1Th 5:9; 2Th
3:14) and then of preserving (so in the papyri). So in 1Pe 2:9;
Heb 10:39, and here. God has purchased us back to himself. The
sealing extends [eis] to the redemption and to the glory of
God.
1:15 And which ye shew toward all the saints [kai tēn eis
pantas tous hagious]. The words “ye show” do not occur in the
Greek. The Textus Receptus has [ten agapēn] (the love) before [tēn] supported by D G K L Syr., Lat., Copt., but Aleph A B P
Origen do not have the word [agapēn]. It could have been omitted,
but is probably not genuine. The use of the article referring to [pistin] and the change from [en] to [eis] probably justifies the
translation “which ye shew toward.”
1:16 I do not cease [ou pauomai]. Singular present middle,
while in Col 1:9 Paul uses the plural (literary, or including
Timothy), [ou pauometha].
1:17 The Father of glory [ho patēr tēs doxēs]. The God
characterized by glory (the Shekinah, Heb 9:5) as in Ac 7:2;
1Co 2:8; 2Co 1:3; Jas 2:1. That—may give [hina—dōiē].
In Col 1:9 [hina] is preceded by [aitoumenoi], but here the
sub-final use depends on the general idea asking in the sentence.
The form [dōiē] is a late Koinē optative (second aorist active)
for the usual [doiē]. It occurs also in 2Th 3:16; Ro 15:5; 2Ti
1:16, 18 in the text of Westcott and Hort. Here B 63 read [dōi]
(like Joh 15:16) second aorist active subjunctive, the form
naturally looked for after a primary tense [pauomai]. This use
of the volitive optative with [hina] after a primary tense is
rare, but not unknown in ancient Greek. A spirit of wisdom and
revelation [pneuma sophias kai apokalupseōs]. The Revised
Version does not refer this use of [pneuma] to the Holy Spirit
(cf. Ga 6:1; Ro 8:15), but it is open to question if it is
possible to obtain this wisdom and revelation apart from the Holy
Spirit. In the knowledge of him [en epignōsei autou]. In
the
full knowledge of Christ as in Colossians.
1:18 Having the eyes of your heart enlightened [pephōtismenous
tous ophthalmous tēs kardias humōn]. A beautiful figure, the
heart regarded as having eyes looking out toward Christ. But the
grammar is difficult. There are three possible interpretations.
One is an anacoluthon, the case of [pephōtismenous] being changed
from the dative [humin] (to you) to the accusative because of the
following infinitive like [eklexamenous] (Ac 15:22) after [apostolois]. Another way of explaining it is to regard it as a
tertiary predicate of [dōiē], a loose expansion of [pneuma]. The
third way is to regard the construction as the accusative
absolute, a rare idiom possible in Ac 26:3; 1Co 16:3; 1Ti 2:6.
In this case, the participle merely agrees with [tous
ophthalmous], not with [humin], “the eyes of your heart having
been enlightened.” Otherwise [tous ophthalmous] is the accusative
retained after the passive participle. That ye may know [eis
to eidenai]. Final use of [eis to] and the infinitive (second
perfect of [oida] as in verse 12. Note three indirect
questions after [eidenai] (what the hope [tis hē elpis], what the
riches [tis ho ploutos], and what the surpassing greatness [kai
ti to huperballon megethos]. When the Holy Spirit opens the eyes
of the heart, one will be able to see all these great truths. In
the saints [en tois hagiois]. Our riches is in God, God’s is
in his saints.
1:19 The exceeding greatness of his power [to huperballon
megethos tēs dunameōs autou]. [Megethos] is an old word (from [megas], but here only in N.T. [Huperballon], present active
participle of [huperballō], reappears in 2:7; 3:19 and seen
already in 2Co 3:10; 9:14. To enlightened eyes the greatness of
God’s power is even more “surpassing.”
1:20 Which he wrought [enērgēken]. Reading of A B rather
than
aorist [enērgēsen]. Perfect active indicative, “which he has
wrought.” [Hēn] is cognate accusative of the relative referring
to [energeian] (energy) with [enērgēken] and note also [kratous]
(strength) and [ischuos] (might), three words trying
to express
what surpasses [huperballon] expression or comprehension. Made
him to sit [kathisas]. First aorist active participle of [kathizō] in causative sense as in 1Co 6:4. Metaphorical local
expression like [dexiāi] and [en tois epour aniois].
1:21 Far above all rule [huperanō pasēs archēs]. Late
compound adverbial preposition [huper, anō] with the ablative
case. In N.T. only here and Heb 9:5. As in Col 1:16, so here
Paul claims primacy for Jesus Christ above all angels, aeons,
what not. These titles all were used in the Gnostic speculations
with a graduated angelic hierarchy. World [aiōni]. “Age.”
See
this identical expression in Mt 12:32 for the present time
(Gal 1:4; 1Ti 6:17) and the future life (Eph 2:7;
Lu 20:35).
Both combined in Mr 10:30; Lu 18:30.
1:22 He put all things in subjection [panta hupetaxen].
First
aorist active indicative of [hupotassō], quoted from Ps 8:7 as
in 1Co 15:27. Gave him to be head [auton edōken kephalēn].
Gave [edōken], first aorist active indicative of [didōmi]
to
the church (the universal spiritual church or kingdom as in Col
1:18,24) Christ as Head [kephalēn], predicate accusative). This
conception of [ekklēsia] runs all through Ephesians (3:10, 21;
5:23, 24, 25, 27, 29, 32).
1:23 Which [hētis]. “Which in fact is,” explanatory use
of [hētis] rather than [hē]. The fulness of him that filleth all in
all [to plērōma tou ta panta en pāsin plēroumenou]. This is
probably the correct translation of a much disputed phrase. This
view takes [plērōma] in the passive sense (that which is filled,
as is usual, Col 1:19) and [plēroumenou] as present middle
participle, not passive. All things are summed up in Christ
(1:10), who is the [plērōma] of God (Col 1:19),
and in
particular does Christ fill the church universal as his body.
Hence we see in Ephesians the Dignity of the Body of Christ which
is ultimately to be filled with the fulness [plērōma] of God
(3:19) when it grows up into the fulness [plērōma]
of Christ
(4:13, 16).
Chapter 2
2:1 And you did he quicken [kai humās]. The verb for
did he
quicken does not occur till verse 5 and then with [hēmās] (us)
instead of [humās] (you). There is a like ellipsis or anacoluthon
in Col 1:21, 22, only there is no change from [humās] to [hēmās]. When ye were dead [ontas nekrous]. Present active
participle referring to their former state. Spiritually dead.
Trespasses and sins [paraptōmasin kai hamartiais]. Both words
(locative case) though only one in verse 5.
2:2 According to the course of this world [kata ton aiōna tou
kosmou toutou]. Curious combinations of [aiōn] (a period of
time), [kosmos] (the world in that period). See 1Co 1:20 for “this age” and 1Co 3:9 for “this world.” The prince of the
power of the air [ton archonta tēs exousias tou aeros]. [Aēr]
was used by the ancients for the lower and denser atmosphere and [aithēr] for the higher and rarer. Satan is here pictured as
ruler of the demons and other agencies of evil. Jesus called him “the prince of this world” [ho archōn tou kosmou toutou], Joh
16:11). That now worketh [tou nun energountos].
Those who
deny the existence of a personal devil cannot successfully deny
the vicious tendencies, the crime waves, in modern men. The power
of the devil in the lives of men does explain the evil at work “in the sons of disobedience” [en tois huiois tēs apethias]. In
5:6 also. A Hebrew idiom found in the papyri like “sons of
light” (1Th 5:5).
2:3 We also all [kai hēmeis pantes]. We Jews. Once
lived
[anestraphēmen pote]. Second aorist passive indicative of [anastrephō], old verb, to turn back and forth, to live (2Co
1:12). Cf. [pote periepatēsate], of the Gentiles in verse 2.
The desires [ta thelēmata]. Late and rare word except in
LXX
and N.T., from [thelō], to will, to wish. Plural here “the
wishes,” “the wills” of the flesh like [tais epithumiais tēs
sarkos] just before. Gentiles had no monopoly of such sinful
impulses. Of the mind [tōn dianoiōn]. Plural again, “of
the
thoughts or purposes.” Were by nature children of wrath
[ēmetha tekna phusei orgēs]. This is the proper order of these
words which have been the occasion of much controversy. There is
no article with [tekna]. Paul is insisting that Jews as well as
Gentiles (“even as the rest”) are the objects of God’s wrath
[orgēs] because of their lives of sin. See Ro 2:1-3:20 for
the full discussion of this to Jews unpalatable truth. The use of [phusei] (associative instrumental case of manner) is but the
application of Paul’s use of “all” [pantes] as shown also in Ro 3:20; 5:12. See [phusei] of Gentiles in Ro 2:14. The
implication of original sin is here, but not in the form that
God’s wrath rests upon little children before they have committed
acts of sin. The salvation of children dying before the age of
responsibility is clearly involved in Ro 5:13f.
2:4 But God [ho de theos]. Change in the structure of the
sentence here, resuming verse 1 after the break. Being rich in
mercy [plousios ōn en eleei]. More than [eleēmōn] (being
merciful). Wherewith [hēn]. Cognate accusative
with [ēgapēsen] (loved).
2:5 Even when we were dead [kai ontas hēmās nekrous]. Repeats
the beginning of verse 1, but he changes [humās] (you Gentiles)
to [hēmās] (us Jews). Quickened us together with Christ
[sunezōopoiēsen tōi Christōi]. First aorist active indicative
of the double compound verb [sunzōopoieō] as in Col 2:13 which
see. Associative instrumental case in [Christōi]. Literal
resurrection in the case of Jesus, spiritual in our case as
pictured in baptism. By grace have ye been saved [chariti este
sesōsmenoi]. Instrumental case of [chariti] and perfect passive
periphrastic indicative of [sōzō]. Parenthetical clause
interjected in the sentence. All of grace because we were dead.
2:6 In Christ Jesus [en Christōi Iēsou]. All the preceding
turns on this phrase. See Col 3:1 for the word [sunēgeiren].
Made to sit with him [sunekathisen]. First aorist active
indicative of [sunkathizō], old causative verb, but in N.T. only
here and Lu 22:55.
2:7 That he might shew [hina endeixētai]. Final clause
with [hina] and first aorist middle subjunctive of [endeiknumi]. See 1:7 for “riches of grace” and
1:19 for “exceeding”
[huperballon]. In kindness toward us [en chrēstotēti
eph’
hēmās]. See Ro 2:7 for this word from [chrēstos] and that from [chraomai], here God’s benignity toward us.
2:8 For by grace [tēi gar chariti]. Explanatory reason. “By
the grace” already mentioned in verse 5 and so with the
article. Through faith [dia pisteōs]. This phrase he adds
in
repeating what he said in verse 5 to make it plainer. “Grace”
is God’s part, “faith” ours. And that [kai touto]. Neuter,
not feminine [tautē], and so refers not to [pistis] (feminine) or
to [charis] (feminine also), but to the act of being saved by
grace conditioned on faith on our part. Paul shows that salvation
does not have its source [ex humōn], out of you) in men, but
from God. Besides, it is God’s gift [dōron] and not the result
of our work.
2:9 That no man should glory [hina mē tis kauchēsētai].
Negative final clause [hina mē] with first aorist middle
subjunctive of [kauchaomai]. It is all of God’s grace.
2:10 Workmanship [poiēma]. Old word from [poieō] with the
ending [-mat] meaning result. In N.T. only here and Re 1:20.
Created [ktisthentes]. First aorist passive participle
of [ktizō], not the original creation as in Col 1:16; Eph 3:9, but
the moral and spiritual renewal in Christ, the new birth, as in Eph 2:15; 4:24. For good works [epi ergois agathois].
Probably the true dative of purpose here with [epi] (Robertson, Grammar, p. 605). Purpose of the new creation in Christ.
Which [hois]. Attraction of the relative [ha] (accusative
after [proētoimasen] to case of the antecedent [ergois]. Afore
prepared [proētoimasen]. First aorist active indicative of [proētoimazō], old verb to make ready beforehand. In N.T. only
here and Ro 9:23. Good works by us were included in the eternal
foreordination by God. That we should walk in them [hina en
autois peripatēsōmen]. Expexegetic final clause explanatory of
the election to good works.
2:11 Wherefore [dio]. This conjunction applies to the Gentile
Christians the arguments in 2:1-10. That aforetime ye [hoti
pote humeis]. No verb is expressed, but in verse 12 Paul
repeats [hoti en tōi kairōi ekeinōi] (for [pote] “that at that
time” and inserts [ēte] (ye were). Uncircumcision
[akrobustia], circumcision [peritomēs].
The abstract words
are used to describe Gentiles and Jews as in Ga 5:6; Rom 2:27.
Made by hands [cheiropoiētou]. Agreeing with [peritomēs].
Verbal (Mr 14:58) from [cheiropoieō] like [acheiropoiētos]
in Col 2:11.
2:12 Separate from Christ [chōris Christou]. Ablative case
with adverbial preposition [chōris], describing their former
condition as heathen. Alienated from the commonwealth of Israel
[apēllotriōmenoi tēs politeias tou Israēl]. Perfect passive
participle of [apallotrioō], for which see Col 1:21. Here
followed by ablative case [politeias], old word from [politeuō],
to be a citizen (Php 1:27) from [politēs] and that from [polis]
(city). Only twice in N.T., here as commonwealth (the spiritual
Israel or Kingdom of God) and Ac 22:28 as citizenship.
Strangers from the covenants of the promise [xenoi tōn
diathēkōn tēs epaggelias]. For [xenos] (Latin hospes),
as
stranger see Mt 25:35, 38, 43f., as guest-friend see Ro 16:23.
Here it is followed by the ablative case [diathēkōn]. Having no
hope [elpida mē echontes]. No hope of any kind. In Ga 4:8 [ouk] (strong negative) occurs with [eidotes theon], but here [mē] gives a more subjective picture (1Th 4:5). Without
God
[atheoi]. Old Greek word, not in LXX, only here in N.T.
Atheists in the original sense of being without God and also in
the sense of hostility to God from failure to worship him. See
Paul’s words in Ro 1:18-32. “In the world” [en tōi kosmōi]
goes with both phrases. It is a terrible picture that Paul gives,
but a true one.
2:13 But now [nuni de]. Strong contrast, as opposed to “at
that time.” Afar off [makran]. Adverb (accusative
feminine
adjective with [hodon] understood). From the [politeia] and its
hope in God. Are made nigh [egenēthēte eggus]. First aorist
passive indicative of [ginomai], a sort of timeless aorist. Nigh
to the commonwealth of Israel in Christ. In the blood of Christ
[en tōi haimati tou Christou]. Not a perfunctory addition, but
essential (1:7), particularly in view of the Gnostic denial
of
Christ’s real humanity.
2:14 For he is our peace [autos gar estin hē eirēnē hēmōn].
He himself, not just what he did (necessary as that was and is).
He is our peace with God and so with each other (Jews and
Gentiles). Both one [ta amphotera hen]. “The both” (Jew and
Gentile). Jesus had said “other sheep I have which are not of
this fold” (Joh 10:16). One [hen]
is neuter singular
(oneness, unity, identity) as in Ga 3:28. Race and national
distinctions vanish in Christ. If all men were really in Christ,
war would disappear. Brake down the middle wall of partition
[to mesotoichon tou phragmou lusas]. “Having loosened (first
aorist active participle of [luō], see Joh 2:19) the
middle-wall (late word, only here in N.T., and very rare
anywhere, one in papyri, and one inscription) of partition
[phragmou], old word, fence, from [phrassō], to fence or hedge,
as in Mt 21:33).” In the temple courts a partition wall divided
the court of the Gentiles from the court of Israel with an
inscription forbidding a Gentile from going further (Josephus, Ant. VIII. 3, 2). See the uproar when Paul was accused of
taking Trophimus beyond this wall (Ac 21:28).
2:15 Having abolished [katargēsas]. First aorist active
participle of [katargeō], to make null and void. The enmity
[tēn echthran]. But it is very doubtful if [tēn echthran] (old
word from [echthros], hostile, Lu 23:12) is the object of [katargēsas]. It looks as if it is in apposition with to [mesotoichon] and so the further object of [lusas]. The enmity
between Jew and Gentile was the middle wall of partition. And
then it must be decided whether “in his flesh” [en tēi sarki
autou] should be taken with [lusas] and refer especially to the
Cross (Col 1:22) or be taken with [katargēsas]. Either makes
sense, but better sense with [lusas]. Certainly “the law of
commandments in ordinances [ton nomon tōn entolōn en dogmasin]
is governed by [katargēsas]. That he might create [hina
ktisēi]. Final clause with first aorist active subjunctive of [ktizō]. The twain [tous duo]. The two men (masculine
here,
neuter in verse 14), Jew and Gentile. One new man [eis hena
kainon anthrōpon]. Into one fresh man (Col 3:9-11) “in
himself” [en hautōi]. Thus alone is it possible. Making peace
[poiōn eirēnēn]. Thus alone can it be done. Christ is the
peace-maker between men, nations, races, classes.
2:16 And might reconcile [kai apokatallaxēi]. Final clause
with [hina] understood of first aorist active subjunctive of [apokatallassō] for which see Col 1:20,22. Them both [tous
amphoterous]. “The both,” “the two” [tous duo], Jew and
Gentile. In one body [en heni sōmati]. The “one new man”
of
verse 15 of which Christ is Head (1:23), the spiritual
church. Paul piles up metaphors to express his idea of the
Kingdom of God with Christ as King (the church, the body, the
commonwealth of Israel, oneness, one new man in Christ,
fellow-citizens, the family of God, the temple of God). Thereby
[en autōi]. On the Cross where he slew the enmity (repeated
here) between Jew and Gentile.
2:17 Preached peace [euēggelisato eirēnēn]. First aorist
middle of [euaggelizō]. “He gospelized peace” to both Jew and
Gentile, “to the far off ones” [tois makran] and “to the nigh
ones” [tois eggus]. By the Cross and after the Cross Christ
could preach that message.
2:18 Through him [di’ autou]. Christ. We both
[hoi
amphoteroi]. “We the both” (Jew and Gentile). Our access
[tēn
prosagōgēn]. The approach, the introduction as in Ro 5:2. In
one Spirit [en heni pneumati]. The Holy Spirit. Unto the
Father [pros ton patera]. So the Trinity as in 1:13f. The
Three Persons all share in the work of redemption.
2:19 So then [ara oun]. Two inferential particles
(accordingly therefore). No more [ouketi].
No longer.
Sojourners [paroikoi]. Old word for dweller by (near
by, but
not in). So Ac 7:6, 29; 1Pe 2:11 (only other N.T. examples).
Dwellers just outside the house or family of God.
Fellow-citizens [sunpolitai], old, but rare word, here only in
N.T.), members now of the [politeia] of Israel (verse 12), the
opposite of [xenoi kai paroikoi]. Of the household of God
[oikeioi tou theou]. Old word from [oikos] (house, household),
but in N.T. only here, Ga 6:10; 1Ti 5:8. Gentiles now in the
family of God (Ro 8:29).
2:20 Being built upon [epoikodomēthentes]. First aorist
passive participle of [epoikodomeō], for which double compound
verb see 1Co 3:10; Co; 2:17. The foundation [epi tōi
themeliōi]. Repetition of [epi] with the locative case. See 1Co
3:11 for this word. Of the apostles and prophets [ton
apostolōn kai prophētōn]. Genitive of apposition with [themeliōi], consisting in. If one is surprised that Paul should
refer so to the apostles, he being one himself, Peter does the
same thing (2Pe 3:2). Paul repeats this language in 3:5.
Christ Jesus himself being the chief corner stone [ontōs
akrogōnianiou autou Christou Iēsou]. Genitive absolute. The
compound [akrogōniaios] occurs only in the LXX (first in Isa
28:16) and in the N.T. (here, 1Pe 2:6). [Lithos] (stone) is
understood. Jesus had spoken of himself as the stone, rejected by
the Jewish builders (experts), but chosen of God as the head of
the corner (Mt 21:42), [eis kephalēn gōnias]. “The [akrogōniaios] here is the primary foundation-stone at the angle
of the structure by which the architect fixes a standard for the
bearings of the walls and cross-walls throughout” (W. W. Lloyd).
2:21 Each several building [pāsa oikodomē]. So without
article Aleph B D G K L. [Oikodomē] is a late word from [oikos]
and [demō], to build for building up (edification) as in Eph
4:29, then for the building itself as here (Mr 13:1f.).
Ordinary Greek idiom here calls for “every building,” not for “all the building” (Robertson, Grammar, p. 772), though it is
not perfectly clear what that means. Each believer is called a [naos theou] (1Co 3:16). One may note the plural in Mr 13:1
[oikodomai] of the various parts of the temple. Perhaps that is
the idea here without precise definition of each [oikodomē]. But
there are examples of [pās] without the article where “all” is
the idea as in [pāsēs ktiseōs] (all creation) in Col 1:15.
Fitly framed together [sunarmologoumenē]. Double compound
from [sun] and [harmologos] (binding, [harmos], joint and [legō], apparently made by Paul and in N.T. only here and Eph
4:16. Architectural metaphor. Into a holy temple [eis naon
hagion]. The whole structure with all the [oikodomai]. Another
metaphor for the Kingdom of God with which compare Peter’s “spiritual house” [oikos pneumatikos] in which each is a living
stone being built in (1Pe 2:5).
2:22 Ye also are builded together [kai humeis
sunoikodomeisthe]. Ye Gentiles also. Present passive indicative
(continuous process) of common old verb [sunoikodomeō], to build
together with others or out of varied materials as here. Only
here in N.T. In 1Pe 2:5 Peter uses [oikodomeisthe] for the same
process. For a habitation [eis katoikētērion]. Late word
(LXX), in N.T. only here and Re 18:2. From [katoikeō], to
dwell, as Eph 3:17. Possibly each of us is meant here to be the “habitation of God in the Spirit” and all together growing
[auxei] “into a holy temple in the Lord,” a noble conception of
the brotherhood in Christ.
Chapter 3
3:1 For this cause [toutou charin]. Use of [charin]
(accusative of [charis] as a preposition with the genitive and
referring to the preceding argument about God’s elective grace.
It is possible that Paul started to make the prayer that comes in
verses 14-21 when he repeats [toutou charin]. If so, he is
diverted by his own words “the prisoner of Christ Jesus in behalf
of you Gentiles” [ho desmios tou Christou Iēsou huper humōn tōn
ethnōn] to set forth in a rich paragraph (1-13) God’s
use of
him for the Gentiles.
3:2 If so be that ye have heard [ei ge ēkousate]. Condition
of first class with [ei] and first aorist active indicative and
with the intensive particle [ge] that gives a delicate touch to
it all. On [oikonomian] (stewardship, dispensation) see 1:9;
3:9; Col 1:25.
3:3 By revelation [kata apokalupsin]. Not essentially
different from [di’ apokalupseōs] (Gal 1:12). This was Paul’s
qualification for preaching “the mystery” [to mustērion]. See 1:9). As I wrote afore [kathōs proegrapsa].
First aorist
active indicative of [prographō] as in Ro 15:4, not picture
forth as Ga 3:1. But when and where? Epistolary aorist for this
Epistle? That is possible. A previous and lost Epistle as in 1Co
5:9? That also is abstractly possible. To the preceding
discussion of the Gentiles? Possible and also probable. In few
words [en oligōi]. Not = [pro oligou], shortly before, but as
in Ac 26:28 “in brief space or time” = [suntonōs] (Ac 24:4), “briefly.”
3:4 Whereby [pros ho]. “Looking to which,” “according to
which.” When ye read [anaginōskontes]. This Epistle will
be
read in public. My understanding in the mystery of Christ [tēn
sunesin mou en tōi mustēriōi tou Christou]. My “comprehension”
[sunesin], Col 1:9; 2:2). Every sermon reveals the preacher’s
grasp of “the mystery of Christ.” If he has no insight into
Christ, he has no call to preach.
3:5 In other generations [heterais geneais]. Locative case of
time. He had already claimed this revelation for himself (verse 3). Now he claims it for all the other apostles and prophets of
God.
3:6 To wit. Not in the Greek. But the infinitive [einai]
clause is epexegetical and gives the content of the revelation, a
common idiom in the N.T. [Ta ethnē] is in the accusative of
general reference. Paul is fond of compounds with [sun] and here
uses three of them. Fellow-heirs [sunklēronoma]. Late and
rare (Philo, inscriptions and papyri). See also Ro 8:17.
Fellow-members of the body [sunsōma]. First found here
and
only here save in later ecclesiastical writers. Preuschen argues
that it is equivalent to [sundoulos] in Col 1:7 [sōma] in
sense of [doulos]. Fellow-partakers [sunmetocha].
Another
late and rare word (Josephus). Only here in N.T. In one papyrus
in sense of joint possessor of a house.
3:7 For this verse see Col 1:25; Eph 1:19f.;
3:2.
3:8 Unto me who am less than the least of all saints [emoi tōi
elachistoterōi pantōn hagiōn]. Dative case [emoi] with [elothē].
The peculiar form [elachistoterōi] (in apposition with [emoi] is
a comparative [-teros] formed on the superlative [elachistos].
This sort of thing was already done in the older Greek like [eschatoteros] in Xenophon. It became more common in the Koinē.
So the double comparative [meizoteran] in 3Jo 1:4. The case of [hagiōn] is ablative. This was not mock humility
(15:19), for
on occasion Paul stood up for his rights as an apostle (2Co
11:5). The unsearchable riches of Christ [to anexichniaston
ploutos tou Christou]. [Anexichniastos] [a] privative and
verbal of [exichniazō], to track out, [ex] and [ichnos], track)
appears first in Job 5:9; 9:10. Paul apparently got it from
Job. Nowhere else in N.T. except Ro 11:33. In later Christian
writers. Paul undertook to track out the untrackable in Christ.
3:9 To make see [phōtisai]. First aorist active infinitive
of [photizō], late verb, to turn the light on. With the eyes of the
heart enlightened (Eph 1:18) one can then turn the light for
others to see. See Col 1:26.
3:10 To the intent that [hina]. Final clause. Might
be made
known [gnōristhēi]. First aorist passive subjunctive of [gnōrizō] with [hina]. The mystery was made known to Paul
(3:3)
and now he wants it blazoned forth to all powers (Gnostic aeons
or what not). Through the church [dia tēs ekklēsias].
The
wonderful body of Christ described in chapter Eph 2. The
manifold wisdom of God [hē polupoikilos sophia tou theou].
Old
and rare word, much-variegated, with many colours. Only here in
N.T. [Poikilos] (variegated) is more common (Mt 4:24).
3:11 According to the eternal purpose [kata prothesin tōn
aiōnōn]. “According to the purpose (1:11) of the ages.”
God’s
purpose runs on through the ages. “Through the ages one eternal
purpose runs.”
3:12 In confidence [en pepoithēsei]. Late and rare word
from [pepoitha]. See 2Co 1:15. Through our faith in him [dia tēs
pisteōs autou]. Clearly objective genitive [autou] (in him).
3:13 That ye faint not [mē enkakein]. Object infinitive
with [mē] after [aitoumai]. The infinitive (present active) [enkakein]
is a late and rare word (see already Lu 18:1; 2Th 3:13; 2Co
4:1,16; Ga 6:9) and means to behave badly in, to give in to evil
[en, kakos]. Paul urges all his apostolic authority to keep the
readers from giving in to evil because of his tribulations for
them. Your glory [doxa humōn]. As they could see.
3:14 I bow my knees [kamptō ta gonata mou]. He now prays
whether he had at first intended to do so at 3:1 or not. Calvin
supposes that Paul knelt as he dictated this prayer, but this is
not necessary. This was a common attitude in prayer (Lu 22:41;
Ac 7:40; 20:36; 21:5), though standing is also frequent (Mr
11:25; Lu 18:11,13).
3:15 Every family [pāsa patria]. Old word [patra]
is the
usual form) from [patēr], descent from a common ancestor as a
tribe or race. Some take it here as = [patrotēs], fatherhood, but
that is most unlikely. Paul seems to mean that all the various
classes of men on earth and of angels in heaven get the name of
family from God the Father of all.
3:16 That he would grant you [hina dōi humin]. Sub-final
clause with [hina] and the second aorist active subjunctive of [didōmi], to give. There are really five petitions in this
greatest of all Paul’s prayers (one already in 1:16-23), two by
the infinitives after [hina dōi] [krataiōthēnai, katoikēsai],
two infinitives after [hina exischusēte] [katalabesthai,
gnōnai], and the last clause [hina plērōthēte]. Nowhere does
Paul sound such depths of spiritual emotion or rise to such
heights of spiritual passion as here. The whole seems to be
coloured with “the riches of His glory.” That ye may be
strengthened [krataiōthēnai]. First aorist passive infinitive
of [krataioō], late and rare (LXX, N.T.) from [krataios], late
form from [kratos] (strength). See Lu 1:80. Paul adds [dunamei]
(with the Spirit). Instrumental case. In the inward man
[eis
ton esō anthrōpon]. Same expression in 2Co 4:16 (in contrast
with the outward [exō], man) and in Ro 7:22.
3:17 That Christ may dwell [katoikēsai ton Christon]. Another
infinitive (first aorist active) after [hina dōi]. [Katoikeō] is
an old verb to make one’s home, to be at home. Christ [Christon]
accusative of general reference) is asked to make his home in our
hearts. This is the ideal, but a deal of fixing would have to be
done in our hearts for Christ. Being rooted and grounded in
love [en agapēi errizōmenoi kai tethemeliōmenoi]. But it is
not certain whether [en agapēi] should go with these participles
or with the preceding infinitive [katoikēsai] (dwell). Besides,
these two perfect passive participles (from [rizoō], old verb, in
N.T. only here and Col 2:7, and from [themelioō], see also Col
1:23) are in the nominative case and are to be taken with [hina
exischusēte] and are proleptically placed before [hina]. Verse 18 should really begin with these participles. Paul piles up
metaphors (dwelling, rooted, grounded).
3:18 That ye may be strong [hina exischusēte]. Sub-final
clause again with [hina] and the first aorist active subjunctive
of [exischuō], a late and rare compound (from [ex, ischuō] to
have full strength. Here only in N.T. To apprehend
[katalabesthai]. Second aorist middle infinitive of [katalambanō], old and common verb, to lay hold of effectively
[kata-], here with the mind, to grasp (Ac 25:25).
With all
the saints [sun pasin tois hagiois]. No isolated privilege.
Fellowship open to all. Paul gives a rectangular (four dimension)
measure of love (breadth [platos], length [mēkos], height [hupsos], depth [bathos], all common enough words).
3:19 And to know [gnōnai te]. Second aorist active infinitive
with [exischusēte]. Which passeth knowledge [tēn
huperballousan tēs gnōseōs]. Ablative case [gnōseōs] after [huperballousan] (from [huperballō]. All the same Paul dares to
scale this peak. That ye may be filled with all the fulness of
God [hina plērōthēte eis pān to plērōma tou theou]. Final
clause again (third use of [hina] in the sentence) with first
aorist passive subjunctive of [plēroō] and the use of [eis] after
it. One hesitates to comment on this sublime climax in Paul’s
prayer, the ultimate goal for followers of Christ in harmony with
the injunction in Mt 5:48 to be perfect [teleioi] as our
heavenly Father is perfect. There is nothing that any one can add
to these words. One can turn to Ro 8:29 again for our final
likeness to God in Christ.
3:20 That is able to do [tōi dunamenōi poiēsai]. Dative
case
of the articular participle (present middle of [dunamai]. Paul
is fully aware of the greatness of the blessings asked for, but
the Doxology ascribes to God the power to do them for us. Above
all [huper panta]. Not simply [panta], but [huper] beyond and
above all. Exceedingly abundantly [huperekperissou]. Late
and
rare double compound [huper, ek, perissou] adverb (LXX, 1Th
3:10; 5:13; Eph 3:20). It suits well Paul’s effort to pile
Pelion on Ossa. That we ask [hōn aitoumetha]. Ablative
of the
relative pronoun attracted from the accusative [ha] to the case
of the unexpressed antecedent [toutōn]. Middle voice
[aitoumetha] “we ask for ourselves.” Or think [ē
nooumen].
The highest aspiration is not beyond God’s “power” [dunamin] to
bestow.
3:21 In the church [en tēi ekklēsiāi]. The general church,
the body of Christ. And in Christ Jesus [kai en Christōi
Iēsou]. The Head of the glorious church.
Chapter 4
4:1 Wherewith ye were called [hēs eklēthēte]. Attraction
of
the relative [hēs] to the genitive of the antecedent [klēseōs]
(calling) from the cognate accusative [hēn] with [eklēthēte]
(first aorist passive indicative of [kaleō], to call). For the
list of virtues here see Col 3:12. To [anechomenoi allēlōn]
(Col 3:13) Paul here adds “in love” [en agapēi],
singled out
in Col 3:14.
4:3 The unity [tēn henotēta]. Late and rare word (from [heis], one), in Aristotle and Plutarch, though in N.T. only here
and verse 13. In the bond of peace [en tōi sundesmōi tēs
eirēnēs]. In Col 3:14 [agapē] (love) is the [sundesmos]
(bond). But there is no peace without love (verse 2).
4:4 One body [hen sōma]. One mystical body of Christ (the
spiritual church or kingdom, cf. 1:23; 2:16). One Spirit
[hen pneuma]. One Holy Spirit, grammatical neuter gender (not
to be referred to by “it,” but by “he”). In one hope [en
miāi
elpidi]. The same hope as a result of their calling for both Jew
and Greek as shown in chapter 2.
4:5 One Lord [heis Kurios]. The Lord Jesus Christ and he
alone (no series of aeons). One faith [mia pistis].
One act
of trust in Christ, the same for all (Jew or Gentile), one way of
being saved. One baptism [hen baptisma]. The result of
baptizing [baptisma], while [baptismos] is the act. Only in the
N.T. [baptismos] in Josephus) and ecclesiastical writers
naturally. See Mr 10:38. There is only one act of baptism for
all (Jews and Gentiles) who confess Christ by means of this
symbol, not that they are made disciples by this one act, but
merely so profess him, put Christ on publicly by this ordinance.
4:6 One God and Father of all [heis theos kai patēr pantōn].
Not a separate God for each nation or religion. One God for all
men. See here the Trinity again (Father, Jesus, Holy Spirit).
Who is over all [ho epi pantōn], and through all
[kai dia
pantōn], and in all [kai en pāsin]. Thus by three
prepositions [epi, dia, en] Paul has endeavoured to express the
universal sweep and power of God in men’s lives. The pronouns
[pantōn, pantōn, pāsin] can be all masculine, all neuter, or
part one or the other. The last “in all” is certainly masculine
and probably all are.
4:7 According to the measure of the gifts of Christ [kata to
metron tēs dōreas tou Christou]. Each gets the gift that Christ
has to bestow for his special case. See 1Co 12:4ff.; Ro 12:4-6.
4:8 Wherefore he saith [dio legei]. As a confirmation of
what
Paul has said. No subject is expressed in the Greek and
commentators argue whether it should be [ho theos] (God) or [hē
graphē] (Scripture). But it comes to God after all. See Ac
2:17. The quotation is from Ps 68:18, a Messianic Psalm of
victory which Paul adapts and interprets for Christ’s triumph
over death. He led captivity captive [ēichmalōteusen
aichmalōsian]. Cognate accusative of [aichmalōsian], late word,
in N.T. only here and Re 13:10. The verb also [aichmalōteuō]
is from the old word [aichmalōtos], captive in war (in N.T. only
in Lu 4:18), in LXX and only here in N.T.
4:9 Now this [to de]. Paul picks out the verb [anabas]
(second aorist active participle of [anabainō], to go up),
changes its form to [anebē] (second aorist indicative), and
points the article [to] at it. Then he concludes that it
implied a previous [katabas] (coming down). Into the lower parts
of the earth [eis ta katōtera tēs gēs]. If the [anabas] is
the
Ascension of Christ, then the [katabas] would be the Descent
(Incarnation) to earth and [tēs gēs] would be the genitive of
apposition. What follows in verse 10 argues for this view.
Otherwise one must think of the death of Christ (the descent into
Hades of Ac 2:31).
4:10 Is the same also [autos estin]. Rather, “the one who
came down [ho katabas], the Incarnation) is himself also the one
who ascended [ho anabas], the Ascension).” Far above
[huperanō]. See 1:21. All the heavens [pantōn tōn
ouranōn]. Ablative case after [huperanō]. For the plural used of
Christ’s ascent see Heb 4:14; 7:27. Whether Paul has in mind
the Jewish notion of a graded heaven like the third heaven in 2Co 12:2 or the seven heavens idea one does not know. That he
might fill all things [hina plērōsēi ta panta]. This purpose
we can understand, the supremacy of Christ (Col 2:9f.).
4:11 And he gave [kai autos edōken]. First aorist active
indicative of [didōmi]. In 1Co 12:28 Paul uses [etheto] (more
common verb, appointed), but here repeats [edōken] from the
quotation in verse 8. There are four groups [tous men], [tous
de] three times, as the direct object of [edōken]. The titles
are in the predicate accusative [apostolous, prophētas, poimenas
kai didaskalous]. Each of these words occurs in 1Co 12:28
(which see for discussion) except [poimenas] (shepherds).
This
word [poimēn] is from a root meaning to protect. Jesus said the
good shepherd lays down his life for the sheep (Joh 10:11)
and
called himself the Good Shepherd. In Heb 13:20 Christ is the
Great Shepherd (cf. 1Pe 2:25). Only here are preachers termed
shepherds (Latin pastores) in the N.T. But the verb [poimainō],
to shepherd, is employed by Jesus to Peter (Joh 21:16), by
Peter to other ministers (1Pe 5:2), by Paul to the elders
(bishops) of Ephesus (Ac 20:28). Here Paul groups “shepherds
and teachers” together. All these gifts can be found in one man,
though not always. Some have only one.
4:12 For the perfecting [pros ton katartismon]. Late and
rare
word (in Galen in medical sense, in papyri for house-furnishing),
only here in N.T., though [katartisis] in 2Co 13:9, both from [katartizō], to mend
(Mt 4:21; Ga 6:1). “For the mending
(repair) of the saints.” Unto the building up [eis
oikodomēn]. See 2:21. This is the ultimate goal in all these
varied gifts, “building up.”
4:13 Till we all attain [mechri katantēsōmen hoi pantes].
Temporal clause with purpose idea with [mechri] and the first
aorist active subjunctive of [katantaō], late verb, to come down
to the goal (Php 3:11). “The whole” including every individual.
Hence the need of so many gifts. Unto the unity of the faith
[eis tēn henotēta tēs pisteōs]. “Unto oneness of faith” (of
trust) in Christ (verse 3) which the Gnostics were disturbing.
And of the knowledge of the Son of God [kai tēs epignōseōs tou
huiou tou theou]. Three genitives in a chain dependent also on [tēn henotēta], “the oneness of full [epi-] knowledge of the
Son of God,” in opposition to the Gnostic vagaries. Unto a
full-grown man [eis andra teleion]. Same figure as in 2:15
and [teleios] in sense of adult as opposed to [nēpioi] (infants)
in 14. Unto the measure of the stature [eis metron
hēlikias]. So apparently [hēlikia] here as in Lu 2:52, not age
(Joh 9:21). Boys rejoice in gaining the height of a man. But
Paul adds to this idea “the fulness of Christ” [tou plērōmatos
tou Christou], like “the fulness of God” in 3:19. And yet some
actually profess to be “perfect” with a standard like this to
measure by! No pastor has finished his work when the sheep fall
so far short of the goal.
4:14 That we may be no longer children [hina mēketi ōmen
nēpioi]. Negative final clause with present subjunctive. Some
Christians are quite content to remain “babes” in Christ and
never cut their eye-teeth (Heb 5:11-14), the victims of every
charlatan who comes along. Tossed to and fro
[kludōnizomenoi]. Present passive participle of [kludōnizomai],
late verb from [kludōn] (wave, Jas 1:6), to be agitated by the
waves, in LXX, only here in N.T. One example in Vettius Valens.
Carried about [peripheromenoi]. Present passive participle
of [peripherō], old verb, to carry round, whirled round “by every
wind [anemōi], instrumental case) of teaching.” In some it is
all wind, even like a hurricane or a tornado. If not anchored by
full knowledge of Christ, folks are at the mercy of these
squalls. By the sleight [en tēi kubiāi]. “In the deceit,” “in
the throw of the dice” [kubia], from [kubos], cube), sometimes
cheating. In craftiness [en panourgiāi]. Old word from [panourgos] [pan, ergon], any deed, every deed), cleverness,
trickiness. After the wiles of error [pros tēn methodian tēs
planēs]. [Methodia] is from [methodeuō] [meta, hodos] to
follow after or up, to practise deceit, and occurs nowhere else
(Eph 4:13; 6:11) save in late papyri in the sense of method.
The word [planēs] (wandering like our “planet”) adds to the evil
idea in the word. Paul has covered the whole ground in this
picture of Gnostic error.
4:15 In love [en agapēi]. If truth were always spoken only
in love! May grow into him [auxēsōmen eis auton]. Supply [hina]
and then note the final use of the first aorist active
subjunctive. It is the metaphor of verse 13 (the full-grown
man). We are the body and Christ is the Head. We are to grow up
to his stature.
4:16 From which [ex hou]. Out of which as the source of
energy and direction. Fitly framed [sunarmologoumenon].
See 2:21 for this verb. Through that which every joint supplieth
[dia pasēs haphēs tēs epichorēgias]. Literally, “through every
joint of the supply.” See Col 2:19 for [haphē] and Php 1:19
for the late word [epichorēgia] (only two examples in N.T.) from [epichorēgeō], to supply (Col 2:19). In due measure
[en
metrōi]. Just “in measure” in the Greek, but the assumption is
that each part of the body functions properly in its own sphere.
Unto the building up of itself [eis oikodomēn heautou].
Modern knowledge of cell life in the human body greatly
strengthens the force of Paul’s metaphor. This is the way the
body grows by cooperation under the control of the head and all “in love” [en agapēi].
4:17 That ye no longer walk [mēketi humas peripatein].
Infinitive (present active) in indirect command (not indirect
assertion) with accusative [humas] of general reference. In
vanity of their mind [en mataiotēti tou noos autōn]. “In
emptiness (from [mataios], late and rare word. See Ro 8:20) of
their intellect [noos], late form for earlier genitive [nou],
from [nous].
4:18 Being darkened [eskotōmenoi ontes]. Periphrastic perfect
passive participle of [skotoō], old verb from [skotos]
(darkness), in N.T. only here and Re 9:2; 16:10. In their
understanding [tēi dianoiāi]. Locative case. Probably [dianoia] [dia, nous] includes the emotions as well as the
intellect [nous]. It is possible to take [ontes] with [apēllotriōmenoi] (see 2:12) which would then be periphrastic
(instead of [eskotōmenoi] perfect passive participle. From the
life of God [tēs zōēs tou theou]. Ablative case [zōēs] after [apēllotriōmenoi]
(2:12). Because of the ignorance
[dia tēn
agnoian]. Old word from [agnoeō], not to know. Rare in N.T. See Ac 3:17. Hardening [pōrōsin]. Late medical term
(Hippocrates) for callous hardening. Only other N.T. examples are Mr 3:5; Ro 11:25.
4:19 Being past feeling [apēlgēkotes]. Perfect active
participle of [apalgeō], old word to cease to feel pain, only
here in N.T. To lasciviousness [tēi aselgeiāi]. Unbridled
lust as in 2Co 12:21; Ga 5:19. To work all uncleanness [eis
ergasian akatharsias pasēs]. Perhaps prostitution, “for a
trading (or work) in all uncleanness.” Certainly Corinth and
Ephesus could qualify for this charge. With greediness [en
pleonexiāi]. From [pleonektēs], one who always wants more
whether money or sexual indulgence as here. The two vices are
often connected in the N.T.
4:20 But ye did not so learn Christ [Humeis de ouch houtōs
emathete ton Christon]. In sharp contrast to pagan life
[houtōs]. Second aorist active indicative of [manthanō].
4:21 If so be that [ei ge]. “If indeed.” Condition of first
class with aorist indicatives here, assumed to be true [ēkousate
kai edidachthēte]. Even as truth is in Jesus [kathōs estin
alētheia en tōi Iēsou]. It is not clear what Paul’s precise idea
is here. The Cerinthian Gnostics did distinguish between the man
Jesus and the aeon Christ. Paul here identifies Christ (verse 20) and Jesus
(verse 21). At any rate he flatly affirms that
there is “truth in Jesus” which is in direct opposition to the
heathen manner of life and which is further explained by the
epexegetical infinitives that follow [apothesthai, ananeousthai
de, kai endusasthai].
4:22 That ye put away [apothesthai]. Second aorist middle
infinitive of [apotithēmi] with the metaphor of putting off
clothing or habits as [apothesthe] in Col 3:8 (which see) with
the same addition of “the old man” [ton palaion anthrōpon] as
in Col 3:9. For [anastrophēn] (manner of life) see Ga 1:13.
Which waxeth corrupt [ton phtheiromenon]. Either present
middle or passive participle of [phtheirō], but it is a process
of corruption (worse and worse).
4:23 That ye be renewed [ananeousthai]. Present passive
infinitive (epexegetical, like [apothesthai], of [alētheia en tōi
Iēsou] and to be compared with [anakainoumenon] in Col 3:10.
It is an old verb, [ananeoō], to make new (young) again; though
only here in N.T. The spirit [tōi pneumati]. Not the Holy
Spirit, but the human spirit.
4:24 Put on [endusasthai]. First aorist middle infinitive
of [enduō] [-nō], for which see Col 3:10. The new man [ton
kainon anthrōpon]. “The brand-new (see 2:15) man,” though [ton
neon] in Col 3:10. After God [kata theon]. After the
pattern God, the new birth, the new life in Christ, destined to
be like God in the end (Ro 8:29).
4:25 Wherefore [dio]. Because of putting off the old man,
and
putting on the new man. Putting away [apothemenoi]. Second
aorist middle participle of [apotithēmi] (verse 22). Lying
[pseudos], truth [alētheian] in direct
contrast. Each one
[hekastos]. Partitive apposition with [laleite]. See Col 3:8 [mē pseudesthe].
4:26 Be ye angry and sin not [orgizesthe kai mē hamartanete].
Permissive imperative, not a command to be angry. Prohibition
against sinning as the peril in anger. Quotation from Ps 4:4.
Let not the sun go down upon your wrath [ho hēlios mē epiduetō
epi parorgismōi]. Danger in settled mood of anger. [Parorgismos]
(provocation), from [parorgizō], to exasperate to anger, occurs
only in LXX and here in N.T.
4:27 Neither give place to the devil [mēde didote topon tōi
diabolōi]. Present active imperative in prohibition, either stop
doing it or do not have the habit. See Ro 12:19 for this idiom.
4:28 Steal no more [mēketi kleptetō]. Clearly here, cease
stealing (present active imperative with [mēketi]. The thing
that is good [to agathon]. “The good thing” opposed to his
stealing and “with his hands” [tais chersin], instrumental case)
that did the stealing. See 2Th 3:10. Even unemployment is no
excuse for stealing. To give [metadidonai]. Present active
infinitive of [metadidōmi], to share with one.
4:29 Corrupt [sapros]. Rotten, putrid, like fruit (Mt
7:17f.), fish (Mt 13:48), here the opposite of [agathos]
(good). For edifying as the need may be [pros oikodomēn tēs
chreias]. “For the build-up of the need,” “for supplying help
when there is need.” Let no other words come out. That it may
give [hina dōi]. For this elliptical use of [hina] see on
5:33.
4:30 Grieve not the Holy Spirit of God [mē lupeite to pneuma
to hagion tou theou]. “Cease grieving” or “do not have the habit
of grieving.” Who of us has not sometimes grieved the Holy
Spirit? In whom [en hōi]. Not “in which.” Ye were sealed
[esphragisthēte]. See 1:13 for this verb, and 1:14 for [apolutrōseōs], the day when final redemption is realized.
4:31 Bitterness [pikria]. Old word from [pikros] (bitter), in
N.T. only here and Ac 8:23; Ro 3:14; Heb 12:15. Clamour
[kraugē]. Old word for outcry (Mt 25:6; Lu 1:42).
See Col
3:8 for the other words. Be put away [arthētō]. First aorist
passive imperative of [airō], old verb, to pick up and carry
away, to make a clean sweep.
4:32 Be ye kind to one another [ginesthe eis allēlous
chrēstoi]. Present middle imperative of [ginomai], “keep on
becoming kind [chrēstos], used of God in Ro 2:4) toward one
another.” See Col 3:12f. Tenderhearted [eusplagchnoi]. Late
word [eu, splagchna] once in Hippocrates, in LXX, here and 1Pe
3:8 in N.T.
Chapter 5
5:1 Imitators of God [mimētai tou theou]. This old word
from [mimeomai] Paul boldly uses. If we are to be like God, we must
imitate him.
5:2 An offering and a sacrifice to God [prosphoran kai thusian
tōi theōi]. Accusative in apposition with [heauton] (himself).
Christ’s death was an offering to God “in our behalf” [huper
hēmōn] not an offering to the devil (Anselm), a ransom
[lutron] as Christ himself said (Mt 20:28),
Christ’s own view
of his atoning death. For an odour of a sweet smell [eis osmēn
euōdias]. Same words in Php 4:18 from Le 4:31 (of the
expiatory offering). Paul often presents Christ’s death as a
propitiation (Ro 3:25) as in 1Jo 2:2.
5:3 Or covetousness [ē pleonexia]. In bad company surely.
Debasing like sensuality. As becometh saints [kathōs prepei
hagiois]. It is “unbecoming” for a saint to be sensual or
covetous.
5:4 Filthiness [aischrotēs]. Old word from [aischros] (base),
here alone in N.T. Foolish talking [mōrologia]. Late word
from [mōrologos] [mōros, logos], only here in N.T. Jesting
[eutrapelia]. Old word from [eutrapelos] [eu, trepō], to
turn)
nimbleness of wit, quickness in making repartee (so in Plato and
Plutarch), but in low sense as here ribaldry, scurrility, only
here in N.T. All of these disapproved vices are [hapax legomena]
in the N.T. Which are not befitting [ha ouk anēken]. Same
idiom (imperfect with word of propriety about the present) in Col 3:18. Late MSS. read [ta ouk anēkonta] like [ta mē
kathēkonta] in Ro 1:28.
5:5 Ye know of a surety [iste ginōskontes]. The correct
text
has [iste], not [este]. It is the same form for present
indicative (second person plural) and imperative, probably
indicative here, “ye know.” But why [ginōskontes] added?
Probably, “ye know recognizing by your own experience.” No
[pās—ou]. Common idiom in the N.T. like the Hebrew= oudeis
(Robertson, Grammar, p. 732). Covetous man [pleonektēs,
pleon echō]. Old word, in N.T. only here and 1Co 5:10f.;
6:10.
Which is [ho estin]. So Aleph B. A D K L have [hos] (who),
but [ho] is right. See Col 3:14 for this use of [ho] (which
thing is). On [eidōlolatrēs] (idolater) see 1Co 5:10f. In the
Kingdom of Christ and God [en tēi basileiāi tou Christou kai
theou]. Certainly the same kingdom and Paul may here mean to
affirm the deity of Christ by the use of the one article with [Christou kai theou]. But Sharp’s rule cannot be insisted on here
because [theos] is often definite without the article like a
proper name. Paul did teach the deity of Christ and may do it
here.
5:6 With empty words [kenois logois]. Instrumental case.
Probably Paul has in mind the same Gnostic praters as in Col
2:4f. See 2:2.
5:7 Partakers with them [sunmetochoi autōn]. Late double
compound, only here in N.T., joint [sun] shares with
[metochoi] them [autōn]. These Gnostics.
5:8 But now light [nun de phōs]. Jesus called his disciples
the light of the world (Mt 5:14).
5:9 The fruit of light [ho karpos tou phōtos]. Two metaphors
(fruit, light) combined. See Ga 5:22 for “the fruit of the
Spirit.” The late MSS. have “spirit” here in place of “light.”
Goodness [agathosunēi]. Late and rare word from [agathos].
See 2Th 1:11; Ga 5:22.
5:10 Proving [dokimazontes]. Testing and so proving.
5:11 Have no fellowship with [mē sunkoinōneite]. No
partnership with, present imperative with [mē]. Followed by
associative instrumental case [ergois] (works). Unfruitful
[akarpois]. Same metaphor of verse 9 applied to darkness
[skotos]. Reprove [elegchete]. Convict
by turning the light
on the darkness.
5:12 In secret [kruphēi]. Old adverb, only here in N.T.
Sin
loves the dark. Even to speak of [kai legein]. And yet
one
must sometimes speak out, turn on the light, even if to do so is
disgraceful [aischron], like 1Co 11:6).
5:13 Are made manifest by the light [hupo tou phōtos
phaneroutai]. Turn on the light. Often the preacher is the only
man brave enough to turn the light on the private sins of men and
women or even those of a community.
5:14 Wherefore he saith [dio legei]. Apparently a free
adaptation of Isa 26:19; 60:1. The form [anasta] for [anastēthi] (second person singular imperative second aorist
active of [anistēmi] occurs in Ac 12:7. Shall shine
[epiphausei]. Future active of [epiphauskō], a form occurring
in Job (Job 25:5; 31:26), a variation of [epiphōskō]. The last
line suggests the possibility that we have here the fragment of
an early Christian hymn like 1Ti 3:16.
5:15 Carefully [akribōs]. Aleph B 17 put [akribōs] before [pōs] (how) instead of [pōs akribōs] (how exactly ye walk)
as the
Textus Receptus has it. On [akribōs] (from [akribēs] see Mt
2:8; Lu 1:3. Unwise [asophoi]. Old adjective, only here
in
N.T.
5:16 Redeeming the time [exagorazomenoi ton kairon]. As
in Col 4:5 which see.
5:17 Be ye not foolish [mē ginesthe aphrones]. “Stop becoming
foolish.”
5:18 Be not drunken with wine [mē methuskesthe oinōi].
Present passive imperative of [methuskō], old verb to intoxicate.
Forbidden as a habit and to stop it also if guilty. Instrumental
case [oinōi]. Riot [asōtia]. Old word from [asōtos] (adverb [asōtōs] in Lu 15:13), in N.T. only here, Tit 1:6; 1Pe 4:4.
But be filled with the Spirit [alla plērousthe en pneumati].
In contrast to a state of intoxication with wine.
5:19 To the Lord [tōi Kuriōi]. The Lord Jesus. In Col 3:16
we have [tōi theōi] (to God) with all these varieties of praise,
another proof of the deity of Christ. See Col 3:16 for
discussion.
5:20 In the name of our Lord Jesus Christ [en onomati tou
Kuriou hēmōn Iēsou Christou]. Jesus had told the disciples to
use his name in prayer (Joh 16:23f.). To God, even the
Father
[tōi theōi kai patri]. Rather, “the God and Father.”
5:21 Subjecting yourselves to one another [hupotassomenoi
allēlois]. Present middle participle of [hupotassō], old
military figure to line up under (Col 3:18). The construction
here is rather loose, coordinate with the preceding participles
of praise and prayer. It is possible to start a new paragraph
here and regard [hupotassomenoi] as an independent participle
like an imperative.
5:22 Be in subjection. Not in the Greek text of B and Jerome
knew of no MS. with it. K L and most MSS. have [hupotassesthe]
like Col 3:18, while Aleph A P have [hupotassesthōsan] (let
them be subject to). But the case of [andrasin] (dative) shows
that the verb is understood from verse 21 if not written
originally. [Idiois] (own) is genuine here, though not in Col
3:18. As unto the Lord [hōs tōi Kuriōi]. So here instead
of [hōs anēken en Kuriōi] of Col 3:18.
5:23 For the husband is the head of the wife [hoti anēr estin
kephalē tēs gunaikos]. “For a husband is head of the (his)
wife.” No article with [anēr] or [kephalē]. As Christ also is
the head of the church [hōs kai ho Christos kephalē tēs
ekklēsias]. No article with [kephalē], “as also Christ is head
of the church.” This is the comparison, but with a tremendous
difference which Paul hastens to add either in an appositional
clause or as a separate sentence. Himself the saviour of the
body [autos sōtēr tou sōmatos]. He means the church as the
body of which Christ is head and Saviour.
5:24 But [alla]. Perhaps, “nevertheless,” in spite of the
difference just noted. Once again the verb [hupotassō] has to be
supplied in the principal clause before [tois andrasin] either as
indicative [hupotassontai] or as imperative
[hupotassesthōsan].
5:25 Even as Christ also loved the church [kathōs kai ho
Christos ēgapēsen tēn ekklēsian]. This is the wonderful new
point not in Col 3:19 that lifts this discussion of the
husband’s love for his wife to the highest plane.
5:26 That he might sanctify it [hina autēn hagiasēi]. Purpose
clause with [hina] and the first aorist active subjunctive of [hagiazō]. Jesus stated this as his longing and his prayer (Joh
17:17-19). This was the purpose of Christ’s death (verse 25).
Having cleansed it [katharisas]. First aorist active
participle of [katharizō], to cleanse, either simultaneous action
or antecedent. By the washing of water [tōi loutrōi tou
hudatos]. If [loutron] only means bath or bathing-place ( = [loutron], then [loutrōi] is in the locative. If it can mean
bathing or washing, it is in the instrumental case. The usual
meaning from Homer to the papyri is the bath or bathing-place,
though some examples seem to mean bathing or washing. Salmond
doubts if there are any clear instances. The only other N.T.
example of [loutron] is in Tit 3:5. The reference here seems to
be to the baptismal bath (immersion) of water, “in the bath of
water.” See 1Co 6:11 for the bringing together of [apelousasthe] and [hēgiasthēte]. Neither there nor here does
Paul mean that the cleansing or sanctification took place in the
bath save in a symbolic fashion as in Ro 6:4-6. Some think that
Paul has also a reference to the bath of the bride before
marriage. Still more difficult is the phrase “with the word” [en
rēmati]. In Joh 17:17 Jesus connected “truth” with “sanctify.”
That is possible here, though it may also be connected with [katharisas] (having cleansed). Some take it to mean the
baptismal formula.
5:27 That he might present [hina parastēsēi]. Final clause
with [hina] and first aorist active subjunctive of [paristēmi]
(see Col 1:22 for parallel) as in 2Co 11:2 of presenting the
bride to the bridegroom. Note both [autos] (himself) and [heautōi] (to himself). Glorious [endoxon].
Used of splendid
clothing in Lu 7:25. Spot [spilos]. Late word, in N.T. only
here and 2Pe 2:13, but [spiloō], to defile in Jas 3:6; Jude
1:23. Wrinkle [rutida]. Old word from [ruō], to contract,
only here in N.T. But that it should be holy and without
blemish [all’ hina ēi hagia kai amōmos]. Christ’s goal for
the
church, his bride and his body, both negative purity and
positive.
5:28 Even so ought [houtōs opheilousin]. As Christ loves
the
church (his body). And yet some people actually say that Paul in 1Co 7 gives a degrading view of marriage. How can one say that
after reading Eph 5:22-33 where the noblest picture of marriage
ever drawn is given?
5:29 Nourisheth [ektrephei]. Old compound with perfective
sense of [ek] (to nourish up to maturity and on). In N.T. only
here and 6:4. Cherisheth [thalpei]. Late and rare word,
once in a marriage contract in a papyrus. In N.T. only here and 1Th 2:7. Primarily it means to warm (Latin foveo), then to
foster with tender care as here. Even as Christ also [kathōs
kai ho Christos]. Relative (correlative) adverb pointing
back to [houtōs] at the beginning of the sentence (verse 28) and
repeating the statement in verse 25.
5:30 Of his flesh and of his bones [ek tēs sarkos autou kai ek
tōn osteōn autou]. These words are in the Textus Receptus
(Authorized Version) supported by D G L P cursives Syriac, etc.,
though wanting in Aleph A B 17 Bohairic. Certainly not genuine.
5:31 For this cause [anti toutou]. “Answering to this”
= [heneken toutou] of Ge 2:24, in the sense of [anti] seen in [anth’ hōn] (Lu 12:3). This whole verse is a practical
quotation and application of the language to Paul’s argument
here. In Mt 19:5 Jesus quotes Ge 2:24. It seems absurd to
make Paul mean Christ here by [anthrōpos] (man) as some
commentators do.
5:32 This mystery is great [to mustērion touto mega estin].
For the word “mystery” see 1:9. Clearly Paul means to say that
the comparison of marriage to the union of Christ and the church
is the mystery. He makes that plain by the next words. But I
speak [egō de legō]. “Now I mean.” Cf. 1Co 7:29; 15:50. In
regard of Christ and of the church [eis Christon kai [eis] tēn
ekklēsian]. “With reference to Christ and the church.” That is
all that [eis] here means.
5:33 Nevertheless [plēn]. “Howbeit,” not to dwell unduly
(Abbott) on the matter of Christ and the church. Do ye also
severally love [kai humeis hoi kath’ hena hekastos agapātō].
An unusual idiom. The verb [agapātō] (present active imperative)
agrees with [hekastos] and so is third singular instead of [agapāte] (second plural) like [humeis]. The use of [hoi kath’
hena] after [humeis] = ” ye one by one ” and then [hekastos]
takes up (individualizes) the “one” in partitive apposition and
in the third person. Let the wife see that she fear [hē gunē
hina phobētai]. There is no verb in the Greek for “let see”
[blepetō]. For this use of [hina] with the subjunctive as a
practical imperative without a principal verb (an elliptical
imperative) see Mr 5:23; Mt 20:32; 1Co 7:29; 2Co 8:7; Eph 4:29;
5:33 (Robertson, Grammar, p. 994). “Fear” [phobētai], present
middle subjunctive) here is “reverence.”
Chapter 6
6:1 Right [dikaion]. In Col 3:20 it is [euareston]
(well-pleasing).
6:2 Which [hētis]. “Which very” = “for such is.” The
first
commandment with promise [entolē prōtē en epaggeliāi]. [En]
here means “accompanied by” (Alford). But why “with a promise”?
The second has a general promise, but the fifth alone (Ex
20:12) has a specific promise. Perhaps that is the idea. Some
take it to be first because in the order of time it was taught
first to children, but the addition of [en epaggeliāi] here to [prōtē] points to the other view.
6:3 That it may be well with thee [hina eu soi genētai].
From Ex 20:12, “that it may happen to thee well.” And thou mayest
live long on the earth [kai esēi makrochronios epi tēs gēs].
Here [esēi] (second person singular future middle) takes the
place of [genēi] in the LXX (second person singular second aorist
middle subjunctive). [Makrochronios] is a late and rare compound
adjective, here only in N.T. (from LXX, Ex 20:12).
6:4 Provoke not to anger [mē parorgizete]. Rare compound,
both N.T. examples (here and Ro 10:19) are quotations from the
LXX. The active, as here, has a causative sense. Parallel in
sense with [mē erethizete] in Col 3:21. Paul here touches the
common sin of fathers. In the chastening and admonition of the
Lord [en paideiāi kai nouthesiāi tou kuriou]. [En] is the
sphere in which it all takes place. There are only three examples
in the N.T. of [paideia], old Greek for training a [pais] (boy or
girl) and so for the general education and culture of the child.
Both papyri and inscriptions give examples of this original and
wider sense (Moulton and Milligan, Vocabulary). It is possible,
as Thayer gives it, that this is the meaning here in Eph 6:4.
In 2Ti 3:16 adults are included also in the use. In Heb
12:5, 7, 11 the narrower sense of “chastening” appears which some
argue for here. At any rate [nouthesia] (from [nous, tithēmi],
common from Aristophanes on, does have the idea of correction. In
N.T. only here and 1Co 10:11; Tit 3:10.
6:5 With fear and trembling [meta phobou kai tromou]. This
addition to Col 3:22.
6:6 But as servants of Christ [all’ hōs douloi Christou].
Better “slaves of Christ” as Paul rejoiced to call himself (Php
1:1). Doing the will of God [poiountes to thelēma tou
theou]. Even while slaves of men.
6:7 With good will [met’ eunoias]. Not in Col. Old word
from [eunoos], only here in N.T. as [eunoeō] is in N.T. only in Mt
5:25.
6:8 Whatsoever good thing each one doeth [hekastos ean ti
poiēsēi agathon]. Literally, “each one if he do anything good.”
Condition of third class, undetermined, but with prospect. Note
use here of [agathon] rather than [adikon] (one doing wrong) in Col 3:25. So it is a reward [komisetai] for good, not a
penalty for wrong, though both are true, “whether he be bond or
free” [eite doulos eite eleutheros].
6:9 And forbear threatening [anientes tēn apeilēn]. Present
active participle of [aniēmi], old verb, to loosen up, to relax. “Letting up on threatening.” [Apeilē] is old word for threat, in
N.T. only here and Ac 4:29; 9:1. Both their Master and yours
[kai autōn kai humōn ho kurios]. He says to “the lords” [hoi
kurioi] of the slaves. Paul is not afraid of capital nor of
labour. With him [par’ autōi]. “By the side of him (God).”
6:10 Finally [tou loipou]. Genitive case, “in respect of
the
rest,” like Ga 6:17. D G K L P have the accusative [to loipon]
(as for the rest) like 2Th 3:1; Php 3:1; 4:8. Be strong in the
Lord [endunamousthe en kuriōi]. A late word in LXX and N.T.
(Ac 9:22; Ro 4:20; Php 4:13), present passive imperative of [endunamoō], from [en] and [dunamis], to empower.
See 1:10 for “in the
strength of his might.” Not a hendiadys.
6:11 Put on [endusasthe]. Like 3:12. See also 4:24. The
whole armour [tēn panoplian]. Old word from [panoplos] (wholly
armed, from [pan, hoplon]. In N.T. only Lu 11:22; Eph 6:11,13.
Complete armour in this period included “shield, sword, lance,
helmet, greaves, and breastplate” (Thayer). Our “panoply.”
Polybius gives this list of Thayer. Paul omits the lance (spear).
Our museums preserve specimens of this armour as well as the
medieval coat-of-mail. Paul adds girdle and shoes to the list of
Polybius, not armour but necessary for the soldier. Certainly
Paul could claim knowledge of the Roman soldier’s armour, being
chained to one for some three years. That ye may be able to
stand [pros to dunasthai humās stēnai]. Purpose clause with [pros to] and the infinitive [dunasthai] with the accusative of
general reference [humās] and the second aorist active
infinitive [stēnai] (from [histēmi] dependent on [dunasthai].
Against [pros]. Facing. Another instance of [pros] meaning “against” (Col 2:23). The wiles of the devil [tas methodias
tou diabolou]. See already 4:14 for this word. He is a crafty
foe and knows the weak spots in the Christian’s armour.
6:12 Our wrestling is not [ouk estin hēmin hē palē]. “To
us
the wrestling is not.” [Palē] is an old word from [pallō], to
throw, to swing (from Homer to the papyri, though here only in
N.T.), a contest between two till one hurls the other down and
holds him down [katechō]. Note [pros] again (five times)
in
sense of “against,” face to face conflict to the finish. The
world-rulers of this darkness [tous kosmokratoras tou skotous
toutou]. This phrase occurs here alone. In Joh 14:30 Satan is
called “the ruler of this world” [ho archōn tou kosmou toutou].
In 2Co 4:4 he is termed “the god of this age” [ho theos tou
aiōnos toutou]. The word [kosmokratōr] is found in the Orphic
Hymns of Satan, in Gnostic writings of the devil, in rabbinical
writings (transliterated) of the angel of death, in inscriptions
of the Emperor Caracalla. These “world-rulers” are limited to “this darkness” here on earth. The spiritual hosts of
wickedness [ta pneumatika tēs ponērias]. No word for “hosts”
in the Greek. Probably simply, “the spiritual things (or
elements) of wickedness.” [Ponēria] (from [ponēros] is depravity
(Mt 22:18; 1Co 5:8). In the heavenly places ([en tois
epouraniois]. Clearly so here. Our “wrestling” is with foes of
evil natural and supernatural. We sorely need “the panoply of
God” (furnished by God).
6:13 Take up [analabete]. Second aorist active imperative
of [analambanō], old word and used [analabōn] of “picking up” Mark
in 2Ti 4:11. That ye may be able to withstand [hina
dunēthēte antistēnai]. Final clause with [hina] and first aorist
passive subjunctive of [dunamai] with [antistēnai] (second aorist
active infinitive of [anthistēmi], to stand face to face,
against). And having done all to stand [kai hapanta katergasa
menoi stēnai]. After the fight (wrestle) is over to stand
[stēnai] as victor in the contest. Effective aorist here.
6:14 Stand therefore [stēte oun]. Second aorist active
imperative of [histēmi] (intransitive like the others).
Ingressive aorist here, “Take your stand therefore” (in view of
the arguments made). Having girded your loins with truth
[perizōsamenoi tēn osphun humōn en alētheiāi]. First aorist
middle participle (antecedent action) of [perizōnnuō], old verb,
to gird around, direct middle (gird yourselves) in Lu 12:37;
but indirect here with accusative of the thing, “having girded
your own loins.” So [endusamenoi] (having put on) is indirect
middle participle. The breast-plate of righteousness [ton
thōraka tēs dikaiosunēs]. Old word for breast and then for
breastplate. Same metaphor of righteousness as breastplate in 1Th 5:8.
6:15 Having shod [hupodēsamenoi]. “Having bound under”
(sandals). First aorist middle participle of [hupodeō], old word,
to bind under (Mr 6:9; Ac 12:8, only other N.T. example).
With
the preparation [en hetoimasiāi]. Late word from [hetoimazō],
to make ready, only here in N.T. Readiness of mind that comes
from the gospel whose message is peace.
6:16 Taking up [analabontes]. See verse 13. The shield of
faith [ton thureon tēs pisteōs]. Late word in this sense a
large stone against the door in Homer, from [thura], door, large
and oblong (Latin scutum), [aspis] being smaller and circular,
only here in N.T. To quench [sbesai]. First aorist active
infinitive of [sbennumi], old word, to extinguish (Mt 12:20).
All the fiery darts [panta ta belē ta pepurōmena]. [Belos]
is
an old word for missile, dart (from [ballō], to throw), only here
in N.T. [Pepurōmena] is perfect passive participle of [puroō],
old verb, to set on fire, from [pur] (fire). These darts were
sometimes ablaze in order to set fire to the enemies’ clothing or
camp or homes just as the American Indians used to shoot poisoned
arrows.
6:17 The helmet of salvation [tēn perikephalaian tou
sōtēriou]. Late word [peri, kephalē], head, around the head),
in Polybius, LXX, 1Th 5:8; Eph 6:17 alone in N.T. Which is the
word of God [ho estin to rēma tou theou]. Explanatory relative
[ho] referring to the sword [machairan]. The sword
given by
the Spirit to be wielded as offensive weapon (the others
defensive) by the Christian is the word of God. See Heb 4:12
where the word of God is called “sharper than any two-edged
sword.”
6:18 At all seasons [en panti kairōi]. “On every occasion.”
Prayer is needed in this fight. The panoply of God is necessary,
but so is prayer.
“Satan trembles when he sees
The weakest saint upon his knees.”
6:19 That utterance may be given unto me [hina moi dothēi
logos]. Final clause with [hina] and first aorist passive
subjunctive of [didōmi], to give. See a like request in Col
4:3. Paul wishes their prayer for courage for himself.
6:20 For which I am an ambassador in chains [huper hou
presbeuō en halusei]. “For which mystery” of the gospel (verse 19).
[Presbeuō] is an old word for ambassador (from [presbus],
an old man) in N.T. only here and 2Co 5:20. Paul is now an old
man [presbutēs], Phm 1:9) and feels the dignity of his
position as Christ’s ambassador though “in a chain” [en
halusei], old word [halusis], from [a] privative and [luō], to
loosen). Paul will wear a chain at the close of his life in Rome
(2Ti 1:16). In it [en autōi]. In the
mystery of the gospel.
This is probably a second purpose [hina], the first for
utterance [hina dothēi], this for boldness [hina
parrēsiasōmai], first aorist middle subjunctive, old word to
speak out boldly). See 1Th 2:2. See Col 4:4 for “as I ought.”
6:21 That ye also may know [hina eidēte kai humeis]. Final
clause with [hina] and second perfect subjunctive active of [oida]. For Tychicus, see Col 4:7f.
6:22 That ye may know [hina gnōte]. Second aorist active
subjunctive of [ginōskō]. Just as in Col 4:8 he had not written [hina eidēte] in
verse 21. Our state [ta peri hēmōn]. “The
things concerning us,” practically the same as [ta kat’ eme] of
verse 21. See both phrases in Col 4:7, 8.
6:23 Love and faith [agapē meta pisteōs]. Love of the
brotherhood accompanied by faith in Christ and as an expression
of it.
6:24 In uncorruptness [en aphtharsiāi]. A never diminishing
love. See 1Co 15:42 for [aphtharsia].
Indexes
Index of Scripture References
Index of Scripture Commentary