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           Title: Word Pictures in the New Testament - Ephesians
      Creator(s): Robertson, A. T. (1863-1934)
     Print Basis: 1930-1933
   CCEL Subjects: All; Reference;
      LC Call no: BS2341 .R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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                       Word Pictures in the New Testament

  Ephesians

A.T. Robertson
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Chapter 1

   1:1 Of Christ Jesus [Christou Iesou]. So B D, though Aleph A L have
   [Iesou Christou]. Paul is named as the author and so he is. Otherwise
   the Epistle is pseudepigraphic. By the will of God [dia thelematos
   theou]. As in 1Co 1:1; 2Co 1:1; Ro 1:1. At Ephesus [en EphesOi]. 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 EphesOi]. 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 [eulogetos]. Verbal of [eulogeO], 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
   [eulogemenos] (perfect passive participle) is applied to men (Lu 1:42).
   "While [eulogemenos] points to an isolated act or acts, [eulogetos]
   describes the intrinsic character" (Lightfoot). Instead of the usual
   [eucharistoumen] (Col 1:3) Paul here uses [eulogetos], 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 [estO]
   (imperative) or [eie] (optative as wish) will make sense. The God and
   Father of our Lord Jesus Christ [ho theos kai pater tou Kuriou hemOn
   Iesou Christou]. [Kai] is genuine here, though not in Col 1:3. The one
   article [ho] with [theos kai pater] 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 hemOn Iesou Christou], and the words of
   Jesus in Joh 20:17. Who hath blessed us [ho eulogesas humas]. First
   aorist active participle of [eulogeO], the same word, antecedent action
   to the doxology [eulogetos]. With [en]. So-called instrumental use of
   [en] though in is clear. Every spiritual blessing [pasei eulogiai
   pneumatikei]. 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 ChristOi]. 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 [klesis] (calling) in Heb
   3:1, with [dOrea] (gift) in Heb 6:4, with [basileia] (kingdom) in 2Ti
   4:18.

   1:4 Even as he chose us in him [kathOs exelexato hemas en autOi]. First
   aorist middle indicative of [eklegO], to pick out, to choose.
   Definitive statement of God's elective grace concerning believers in
   Christ. Before the foundation of the world [pro kataboles kosmou]. Old
   word from [kataballO], 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 tOn aiOnOn] (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
   hemas]. Infinitive of purpose with the accusative of general reference
   [hemas]. See Col 1:22 for the same two adjectives and also [katenOpion
   autou].

   1:5 Having foreordained us [Proorisas hemas]. First aorist active
   participle of [proorizO], 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 ten eudokian tou thelematos autou]. Here [eudokian] means
   purpose like [boulen] 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 [hes]. Genitive case of the relative [hen] (cognate
   accusative with [echaritOsen] (he freely bestowed), late verb
   [charitoO] (from [charis], grace), in N.T. attracted to case of
   antecedent [charitos] only here and Lu 1:28. In the Beloved [en tOi
   egapemenOi]. Perfect passive participle of [agapaO]. This phrase
   nowhere else in the N.T. though in the Apostolic Fathers.

   1:7 In whom [en hOi]. Just like Col 1:14 with [paraptOmatOn]
   (trespasses) in place of [hamartiOn] (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 tes 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 [hes]. Genitive attracted again
   to case of antecedent [charitos].

   1:9 The mystery of his will [to musterion tou thelematos autou]. Once
   hidden, now revealed as in Col 1:26 which see. See also Col 2:3. Which
   he purposed [hen proetheto]. Second aorist middle of [protithemi], old
   verb, for which see Ro 1:13; 3:25.

   1:10 Unto a dispensation of the fulness of the times [eis oikonomian
   tou plerOmatos tOn kairOn]. See Col 1:25 for [oikonomian]. In Ga 4:4
   "the fulness of the time" [to plerOma tou chronou] the time before
   Christ is treated as a unit, here as a series of epochs [kairOn]. Cf.
   Mr 1:15; Heb 1:1. On [plerOma] see also Ro 11:26; Eph 3:19; 4:13. To
   sum up [anakephalaiOsasthai]. Purpose clause (amounting to result) with
   first aorist middle infinitive of [anakephalaioO], late compound verb
   [ana] and [kephalaioO] (from [kephalaion], Heb 8:1, and that from
   [kephale], 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 autOi]. Repeats the idea of [en tOi ChristOi] of verse
   10. We were made a heritage [eklerOthemen]. First aorist passive of
   [kleroO], an old word, to assign by lot [kleros], to make a [kleros] or
   heritage. So in LXX and papyri. Only time in N.T., though [proskleroO]
   once also (Ac 17:4). Purpose [prothesin]. Common substantive from
   [protithemi], a setting before as in Ac 11:23; 27:13.

   1:12 To the end that we should be [eis to einai hemas]. 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 proelpikotas en tOi ChristOi]. Articular
   perfect active participle of [proelpizO], 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
   [hemas] (we) in 12. In whom [en hOi]. Repeated third time (once in
   verse 11, twice in 13), and note [ho] or [hos] in 14. Ye were sealed
   [esphragisthete]. First aorist passive indicative of [sphragizO], 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 [arrabOn] (earnest). Spirit [pneumati]. In the instrumental case.

   1:14 An earnest [arrabOn]. See 2Co 1:22 for discussion of [arrabOn].
   Here "of promise" [tes epaggelias] is added to the Holy Spirit to show
   that Gentiles are also included in God's promise of salvation. Of our
   inheritance [tes kleronomias hemOn]. God's gift of the Holy Spirit is
   the pledge and first payment for the final inheritance in Christ. Of
   God's own possession [tes peripoieseOs]. The word God's is not in the
   Greek, but is implied. Late and rare word (from [peripoieO], 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 ten eis pantas tous
   hagious]. The words "ye show" do not occur in the Greek. The Textus
   Receptus has [ten agapen] (the love) before [ten] supported by D G K L
   Syr., Lat., Copt., but Aleph A B P Origen do not have the word
   [agapen]. 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 pater tes doxes]. 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--dOie]. 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 [dOie] is a late Koine optative
   (second aorist active) for the usual [doie]. 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 [dOi] (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 apokalupseOs]. 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 epignOsei autou]. In
   the full knowledge of Christ as in Colossians.

   1:18 Having the eyes of your heart enlightened [pephOtismenous tous
   ophthalmous tes kardias humOn]. 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 [pephOtismenous] 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 [dOie], 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 he 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 tes
   dunameOs autou]. [Megethos] is an old word (from [megas], but here only
   in N.T. [Huperballon], present active participle of [huperballO],
   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 [energeken]. Reading of A B rather than aorist
   [energesen]. Perfect active indicative, "which he has wrought." [Hen]
   is cognate accusative of the relative referring to [energeian] (energy)
   with [energeken] 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 [kathizO] in causative sense as in 1Co 6:4.
   Metaphorical local expression like [dexiai] and [en tois epour aniois].

   1:21 Far above all rule [huperanO pases arches]. Late compound
   adverbial preposition [huper, anO] 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
   [aiOni]. "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 [hupotassO], quoted from Ps 8:7 as in 1Co 15:27.
   Gave him to be head [auton edOken kephalen]. Gave [edOken], first
   aorist active indicative of [didOmi] to the church (the universal
   spiritual church or kingdom as in Col 1:18,24) Christ as Head
   [kephalen], predicate accusative). This conception of [ekklesia] runs
   all through Ephesians (3:10, 21; 5:23, 24, 25, 27, 29, 32).

   1:23 Which [hetis]. "Which in fact is," explanatory use of [hetis]
   rather than [he]. The fulness of him that filleth all in all [to
   plerOma tou ta panta en pasin pleroumenou]. This is probably the
   correct translation of a much disputed phrase. This view takes
   [plerOma] in the passive sense (that which is filled, as is usual, Col
   1:19) and [pleroumenou] as present middle participle, not passive. All
   things are summed up in Christ (1:10), who is the [plerOma] 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 [plerOma] of God (3:19)
   when it grows up into the fulness [plerOma] of Christ (4:13, 16).
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Chapter 2

   2:1 And you did he quicken [kai humas]. The verb for did he quicken
   does not occur till verse 5 and then with [hemas] (us) instead of
   [humas] (you). There is a like ellipsis or anacoluthon in Col 1:21, 22,
   only there is no change from [humas] to [hemas]. When ye were dead
   [ontas nekrous]. Present active participle referring to their former
   state. Spiritually dead. Trespasses and sins [paraptOmasin kai
   hamartiais]. Both words (locative case) though only one in verse 5.

   2:2 According to the course of this world [kata ton aiOna tou kosmou
   toutou]. Curious combinations of [aiOn] (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 tes
   exousias tou aeros]. [Aer] was used by the ancients for the lower and
   denser atmosphere and [aither] 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 archOn 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 tes 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 hemeis pantes]. We Jews. Once lived [anestraphemen
   pote]. Second aorist passive indicative of [anastrephO], old verb, to
   turn back and forth, to live (2Co 1:12). Cf. [pote periepatesate], of
   the Gentiles in verse 2. The desires [ta thelemata]. Late and rare word
   except in LXX and N.T., from [thelO], to will, to wish. Plural here
   "the wishes," "the wills" of the flesh like [tais epithumiais tes
   sarkos] just before. Gentiles had no monopoly of such sinful impulses.
   Of the mind [tOn dianoiOn]. Plural again, "of the thoughts or
   purposes." Were by nature children of wrath [emetha tekna phusei
   orges]. 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 [orges] 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
   On en eleei]. More than [eleemOn] (being merciful). Wherewith [hen].
   Cognate accusative with [egapesen] (loved).

   2:5 Even when we were dead [kai ontas hemas nekrous]. Repeats the
   beginning of verse 1, but he changes [humas] (you Gentiles) to [hemas]
   (us Jews). Quickened us together with Christ [sunezOopoiesen tOi
   ChristOi]. First aorist active indicative of the double compound verb
   [sunzOopoieO] as in Col 2:13 which see. Associative instrumental case
   in [ChristOi]. Literal resurrection in the case of Jesus, spiritual in
   our case as pictured in baptism. By grace have ye been saved [chariti
   este sesOsmenoi]. Instrumental case of [chariti] and perfect passive
   periphrastic indicative of [sOzO]. Parenthetical clause interjected in
   the sentence. All of grace because we were dead.

   2:6 In Christ Jesus [en ChristOi Iesou]. All the preceding turns on
   this phrase. See Col 3:1 for the word [sunegeiren]. Made to sit with
   him [sunekathisen]. First aorist active indicative of [sunkathizO], old
   causative verb, but in N.T. only here and Lu 22:55.

   2:7 That he might shew [hina endeixetai]. 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 chrestoteti eph' hemas]. See Ro 2:7 for this word from [chrestos]
   and that from [chraomai], here God's benignity toward us.

   2:8 For by grace [tei gar chariti]. Explanatory reason. "By the grace"
   already mentioned in verse 5 and so with the article. Through faith
   [dia pisteOs]. 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 [taute], 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 humOn], out of you) in men, but
   from God. Besides, it is God's gift [dOron] and not the result of our
   work.

   2:9 That no man should glory [hina me tis kauchesetai]. Negative final
   clause [hina me] with first aorist middle subjunctive of [kauchaomai].
   It is all of God's grace.

   2:10 Workmanship [poiema]. Old word from [poieO] with the ending [-mat]
   meaning result. In N.T. only here and Re 1:20. Created [ktisthentes].
   First aorist passive participle of [ktizO], 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
   [proetoimasen] to case of the antecedent [ergois]. Afore prepared
   [proetoimasen]. First aorist active indicative of [proetoimazO], 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 peripatesOmen]. 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
   tOi kairOi ekeinOi] (for [pote] "that at that time" and inserts [ete]
   (ye were). Uncircumcision [akrobustia], circumcision [peritomes]. The
   abstract words are used to describe Gentiles and Jews as in Ga 5:6; Rom
   2:27. Made by hands [cheiropoietou]. Agreeing with [peritomes]. Verbal
   (Mr 14:58) from [cheiropoieO] like [acheiropoietos] in Col 2:11.

   2:12 Separate from Christ [chOris Christou]. Ablative case with
   adverbial preposition [chOris], describing their former condition as
   heathen. Alienated from the commonwealth of Israel [apellotriOmenoi tes
   politeias tou Israel]. Perfect passive participle of [apallotrioO], for
   which see Col 1:21. Here followed by ablative case [politeias], old
   word from [politeuO], to be a citizen (Php 1:27) from [polites] 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 tOn diathekOn tes
   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 [diathekOn]. Having no hope [elpida me echontes]. No hope of any
   kind. In Ga 4:8 [ouk] (strong negative) occurs with [eidotes theon],
   but here [me] 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 tOi kosmOi] 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
   [egenethete 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 tOi 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 he eirene hemOn]. 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 [luO], 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 [phrassO],
   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 [katargesas]. First aorist active participle of
   [katargeO], to make null and void. The enmity [ten echthran]. But it is
   very doubtful if [ten echthran] (old word from [echthros], hostile, Lu
   23:12) is the object of [katargesas]. 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 tei sarki autou]
   should be taken with [lusas] and refer especially to the Cross (Col
   1:22) or be taken with [katargesas]. Either makes sense, but better
   sense with [lusas]. Certainly "the law of commandments in ordinances
   [ton nomon tOn entolOn en dogmasin] is governed by [katargesas]. That
   he might create [hina ktisei]. Final clause with first aorist active
   subjunctive of [ktizO]. The twain [tous duo]. The two men (masculine
   here, neuter in verse 14), Jew and Gentile. One new man [eis hena
   kainon anthrOpon]. Into one fresh man (Col 3:9-11) "in himself" [en
   hautOi]. Thus alone is it possible. Making peace [poiOn eirenen]. Thus
   alone can it be done. Christ is the peace-maker between men, nations,
   races, classes.

   2:16 And might reconcile [kai apokatallaxei]. Final clause with [hina]
   understood of first aorist active subjunctive of [apokatallassO] 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 sOmati]. 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 autOi]. On the Cross where he slew
   the enmity (repeated here) between Jew and Gentile.

   2:17 Preached peace [eueggelisato eirenen]. First aorist middle of
   [euaggelizO]. "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 [ten prosagOgen]. 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 [epoikodomethentes]. First aorist passive
   participle of [epoikodomeO], for which double compound verb see 1Co
   3:10; Co; 2:17. The foundation [epi tOi themeliOi]. Repetition of [epi]
   with the locative case. See 1Co 3:11 for this word. Of the apostles and
   prophets [ton apostolOn kai prophetOn]. Genitive of apposition with
   [themeliOi], 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 [ontOs akrogOnianiou autou Christou
   Iesou]. Genitive absolute. The compound [akrogOniaios] 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 kephalen gOnias]. "The
   [akrogOniaios] 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 [pasa oikodome]. So without article Aleph B
   D G K L. [Oikodome] is a late word from [oikos] and [demO], 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 [oikodome]. But there are
   examples of [pas] without the article where "all" is the idea as in
   [pases ktiseOs] (all creation) in Col 1:15. Fitly framed together
   [sunarmologoumene]. Double compound from [sun] and [harmologos]
   (binding, [harmos], joint and [legO], 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 [sunoikodomeO], 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
   katoiketerion]. Late word (LXX), in N.T. only here and Re 18:2. From
   [katoikeO], 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
   Iesou huper humOn tOn ethnOn] 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 ekousate]. 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' apokalupseOs] (Gal 1:12). This was Paul's qualification for
   preaching "the mystery" [to musterion]. See 1:9). As I wrote afore
   [kathOs proegrapsa]. First aorist active indicative of [prographO] 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 oligOi]. Not = [pro oligou], shortly before, but as in Ac 26:28 "in
   brief space or time" = [suntonOs] (Ac 24:4), "briefly."

   3:4 Whereby [pros ho]. "Looking to which," "according to which." When
   ye read [anaginOskontes]. This Epistle will be read in public. My
   understanding in the mystery of Christ [ten sunesin mou en tOi
   musteriOi 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 ethne] is in the accusative of general reference. Paul is
   fond of compounds with [sun] and here uses three of them. Fellow-heirs
   [sunkleronoma]. Late and rare (Philo, inscriptions and papyri). See
   also Ro 8:17. Fellow-members of the body [sunsOma]. First found here
   and only here save in later ecclesiastical writers. Preuschen argues
   that it is equivalent to [sundoulos] in Col 1:7 [sOma] 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 tOi
   elachistoterOi pantOn hagiOn]. Dative case [emoi] with [elothe]. The
   peculiar form [elachistoterOi] (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 Koine. So the double comparative
   [meizoteran] in 3Jo 1:4. The case of [hagiOn] 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 [exichniazO], 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 [phOtisai]. First aorist active infinitive of
   [photizO], 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
   [gnOristhei]. First aorist passive subjunctive of [gnOrizO] 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 tes ekklesias]. The wonderful body of Christ described in
   chapter Eph 2. The manifold wisdom of God [he 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 tOn aiOnOn].
   "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 pepoithesei]. Late and rare word from
   [pepoitha]. See 2Co 1:15. Through our faith in him [dia tes pisteOs
   autou]. Clearly objective genitive [autou] (in him).

   3:13 That ye faint not [me enkakein]. Object infinitive with [me] 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 humOn]. As they could
   see.

   3:14 I bow my knees [kamptO 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 [pasa patria]. Old word [patra] is the usual form)
   from [pater], descent from a common ancestor as a tribe or race. Some
   take it here as = [patrotes], 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 dOi humin]. Sub-final clause with
   [hina] and the second aorist active subjunctive of [didOmi], 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 dOi]
   [krataiOthenai, katoikesai], two infinitives after [hina exischusete]
   [katalabesthai, gnOnai], and the last clause [hina plerOthete]. 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
   [krataiOthenai]. First aorist passive infinitive of [krataioO], 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 esO anthrOpon]. Same
   expression in 2Co 4:16 (in contrast with the outward [exO], man) and in
   Ro 7:22.

   3:17 That Christ may dwell [katoikesai ton Christon]. Another
   infinitive (first aorist active) after [hina dOi]. [KatoikeO] 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 agapei errizOmenoi kai
   tethemeliOmenoi]. But it is not certain whether [en agapei] should go
   with these participles or with the preceding infinitive [katoikesai]
   (dwell). Besides, these two perfect passive participles (from [rizoO],
   old verb, in N.T. only here and Col 2:7, and from [themelioO], see also
   Col 1:23) are in the nominative case and are to be taken with [hina
   exischusete] 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 exischusete]. Sub-final clause again
   with [hina] and the first aorist active subjunctive of [exischuO], a
   late and rare compound (from [ex, ischuO] to have full strength. Here
   only in N.T. To apprehend [katalabesthai]. Second aorist middle
   infinitive of [katalambanO], 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 [mekos], height [hupsos], depth [bathos], all
   common enough words).

   3:19 And to know [gnOnai te]. Second aorist active infinitive with
   [exischusete]. Which passeth knowledge [ten huperballousan tes
   gnOseOs]. Ablative case [gnOseOs] after [huperballousan] (from
   [huperballO]. All the same Paul dares to scale this peak. That ye may
   be filled with all the fulness of God [hina plerOthete eis pan to
   plerOma tou theou]. Final clause again (third use of [hina] in the
   sentence) with first aorist passive subjunctive of [pleroO] 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 [tOi dunamenOi poiesai]. 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 [hOn aitoumetha]. Ablative of the
   relative pronoun attracted from the accusative [ha] to the case of the
   unexpressed antecedent [toutOn]. Middle voice [aitoumetha] "we ask for
   ourselves." Or think [e nooumen]. The highest aspiration is not beyond
   God's "power" [dunamin] to bestow.

   3:21 In the church [en tei ekklesiai]. The general church, the body of
   Christ. And in Christ Jesus [kai en ChristOi Iesou]. The Head of the
   glorious church.
     __________________________________________________________________

Chapter 4

   4:1 Wherewith ye were called [hes eklethete]. Attraction of the
   relative [hes] to the genitive of the antecedent [kleseOs] (calling)
   from the cognate accusative [hen] with [eklethete] (first aorist
   passive indicative of [kaleO], to call). For the list of virtues here
   see Col 3:12. To [anechomenoi allelOn] (Col 3:13) Paul here adds "in
   love" [en agapei], singled out in Col 3:14.

   4:3 The unity [ten henoteta]. 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 tOi sundesmOi tes eirenes]. In Col 3:14 [agape]
   (love) is the [sundesmos] (bond). But there is no peace without love
   (verse 2).

   4:4 One body [hen sOma]. 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 miai 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 pater pantOn]. 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
   pantOn], and through all [kai dia pantOn], and in all [kai en pasin].
   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 [pantOn, pantOn, pasin] 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 tes
   dOreas 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 [he graphe] (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 [eichmalOteusen
   aichmalOsian]. Cognate accusative of [aichmalOsian], late word, in N.T.
   only here and Re 13:10. The verb also [aichmalOteuO] is from the old
   word [aichmalOtos], 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 [anabainO], to go up), changes its form to [anebe]
   (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 katOtera tes ges]. If the [anabas] is
   the Ascension of Christ, then the [katabas] would be the Descent
   (Incarnation) to earth and [tes ges] 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 [huperanO]. See 1:21. All the
   heavens [pantOn tOn ouranOn]. Ablative case after [huperanO]. 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 plerOsei ta panta]. This purpose we can understand,
   the supremacy of Christ (Col 2:9f.).

   4:11 And he gave [kai autos edOken]. First aorist active indicative of
   [didOmi]. In 1Co 12:28 Paul uses [etheto] (more common verb,
   appointed), but here repeats [edOken] from the quotation in verse 8.
   There are four groups [tous men], [tous de] three times, as the direct
   object of [edOken]. The titles are in the predicate accusative
   [apostolous, prophetas, poimenas kai didaskalous]. Each of these words
   occurs in 1Co 12:28 (which see for discussion) except [poimenas]
   (shepherds). This word [poimen] 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 [poimainO], 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 [katartizO], to mend
   (Mt 4:21; Ga 6:1). "For the mending (repair) of the saints." Unto the
   building up [eis oikodomen]. See 2:21. This is the ultimate goal in all
   these varied gifts, "building up."

   4:13 Till we all attain [mechri katantesOmen hoi pantes]. Temporal
   clause with purpose idea with [mechri] and the first aorist active
   subjunctive of [katantaO], 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 ten henoteta tes pisteOs].
   "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
   tes epignOseOs tou huiou tou theou]. Three genitives in a chain
   dependent also on [ten henoteta], "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 [nepioi] (infants) in 14.
   Unto the measure of the stature [eis metron helikias]. So apparently
   [helikia] 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 plerOmatos 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 meketi Omen nepioi].
   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 [kludOnizomenoi]. Present passive participle of
   [kludOnizomai], late verb from [kludOn] (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
   [peripherO], old verb, to carry round, whirled round "by every wind
   [anemOi], 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 tei
   kubiai]. "In the deceit," "in the throw of the dice" [kubia], from
   [kubos], cube), sometimes cheating. In craftiness [en panourgiai]. Old
   word from [panourgos] [pan, ergon], any deed, every deed), cleverness,
   trickiness. After the wiles of error [pros ten methodian tes planes].
   [Methodia] is from [methodeuO] [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 [planes] (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 agapei]. If truth were always spoken only in love! May
   grow into him [auxesOmen 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 pases haphes tes
   epichoregias]. Literally, "through every joint of the supply." See Col
   2:19 for [haphe] and Php 1:19 for the late word [epichoregia] (only two
   examples in N.T.) from [epichoregeO], to supply (Col 2:19). In due
   measure [en metrOi]. 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 oikodomen 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 agapei].

   4:17 That ye no longer walk [meketi humas peripatein]. Infinitive
   (present active) in indirect command (not indirect assertion) with
   accusative [humas] of general reference. In vanity of their mind [en
   mataioteti tou noos autOn]. "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 [eskotOmenoi ontes]. Periphrastic perfect passive
   participle of [skotoO], old verb from [skotos] (darkness), in N.T. only
   here and Re 9:2; 16:10. In their understanding [tei dianoiai]. Locative
   case. Probably [dianoia] [dia, nous] includes the emotions as well as
   the intellect [nous]. It is possible to take [ontes] with
   [apellotriOmenoi] (see 2:12) which would then be periphrastic (instead
   of [eskotOmenoi] perfect passive participle. From the life of God [tes
   zOes tou theou]. Ablative case [zOes] after [apellotriOmenoi] (2:12).
   Because of the ignorance [dia ten agnoian]. Old word from [agnoeO], not
   to know. Rare in N.T. See Ac 3:17. Hardening [pOrOsin]. Late medical
   term (Hippocrates) for callous hardening. Only other N.T. examples are
   Mr 3:5; Ro 11:25.

   4:19 Being past feeling [apelgekotes]. Perfect active participle of
   [apalgeO], old word to cease to feel pain, only here in N.T. To
   lasciviousness [tei aselgeiai]. Unbridled lust as in 2Co 12:21; Ga
   5:19. To work all uncleanness [eis ergasian akatharsias pases]. Perhaps
   prostitution, "for a trading (or work) in all uncleanness." Certainly
   Corinth and Ephesus could qualify for this charge. With greediness [en
   pleonexiai]. From [pleonektes], 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 houtOs emathete ton
   Christon]. In sharp contrast to pagan life [houtOs]. Second aorist
   active indicative of [manthanO].

   4:21 If so be that [ei ge]. "If indeed." Condition of first class with
   aorist indicatives here, assumed to be true [ekousate kai
   edidachthete]. Even as truth is in Jesus [kathOs estin aletheia en tOi
   Iesou]. 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
   [apotithemi] 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 anthrOpon] as in Col 3:9. For [anastrophen] (manner
   of life) see Ga 1:13. Which waxeth corrupt [ton phtheiromenon]. Either
   present middle or passive participle of [phtheirO], but it is a process
   of corruption (worse and worse).

   4:23 That ye be renewed [ananeousthai]. Present passive infinitive
   (epexegetical, like [apothesthai], of [aletheia en tOi Iesou] and to be
   compared with [anakainoumenon] in Col 3:10. It is an old verb,
   [ananeoO], to make new (young) again; though only here in N.T. The
   spirit [tOi pneumati]. Not the Holy Spirit, but the human spirit.

   4:24 Put on [endusasthai]. First aorist middle infinitive of [enduO]
   [-nO], for which see Col 3:10. The new man [ton kainon anthrOpon]. "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 [apotithemi] (verse 22). Lying [pseudos], truth
   [aletheian] in direct contrast. Each one [hekastos]. Partitive
   apposition with [laleite]. See Col 3:8 [me pseudesthe].

   4:26 Be ye angry and sin not [orgizesthe kai me 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 helios me epiduetO epi parorgismOi]. Danger
   in settled mood of anger. [Parorgismos] (provocation), from
   [parorgizO], to exasperate to anger, occurs only in LXX and here in
   N.T.

   4:27 Neither give place to the devil [mede didote topon tOi diabolOi].
   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 [meketi kleptetO]. Clearly here, cease stealing
   (present active imperative with [meketi]. 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 [metadidOmi], 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 oikodomen tes 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 dOi]. For this elliptical use of [hina] see on
   5:33.

   4:30 Grieve not the Holy Spirit of God [me 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 hOi].
   Not "in which." Ye were sealed [esphragisthete]. See 1:13 for this
   verb, and 1:14 for [apolutrOseOs], 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 [krauge]. Old word for
   outcry (Mt 25:6; Lu 1:42). See Col 3:8 for the other words. Be put away
   [arthetO]. First aorist passive imperative of [airO], old verb, to pick
   up and carry away, to make a clean sweep.

   4:32 Be ye kind to one another [ginesthe eis allelous chrestoi].
   Present middle imperative of [ginomai], "keep on becoming kind
   [chrestos], 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 [mimetai 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 tOi
   theOi]. Accusative in apposition with [heauton] (himself). Christ's
   death was an offering to God "in our behalf" [huper hemOn] 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 osmen euOdias]. 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 [e pleonexia]. In bad company surely. Debasing like
   sensuality. As becometh saints [kathOs prepei hagiois]. It is
   "unbecoming" for a saint to be sensual or covetous.

   5:4 Filthiness [aischrotes]. Old word from [aischros] (base), here
   alone in N.T. Foolish talking [mOrologia]. Late word from [mOrologos]
   [mOros, logos], only here in N.T. Jesting [eutrapelia]. Old word from
   [eutrapelos] [eu, trepO], 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
   aneken]. Same idiom (imperfect with word of propriety about the
   present) in Col 3:18. Late MSS. read [ta ouk anekonta] like [ta me
   kathekonta] in Ro 1:28.

   5:5 Ye know of a surety [iste ginOskontes]. 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 [ginOskontes] added? Probably, "ye know recognizing by your own
   experience." No [pas--ou]. Common idiom in the N.T. like the Hebrew=
   oudeis (Robertson, Grammar, p. 732). Covetous man [pleonektes, pleon
   echO]. 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 [eidOlolatres]
   (idolater) see 1Co 5:10f. In the Kingdom of Christ and God [en tei
   basileiai 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 autOn]. Late double compound, only
   here in N.T., joint [sun] shares with [metochoi] them [autOn]. These
   Gnostics.

   5:8 But now light [nun de phOs]. Jesus called his disciples the light
   of the world (Mt 5:14).

   5:9 The fruit of light [ho karpos tou phOtos]. 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 [agathosunei].
   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 [me sunkoinOneite]. No partnership with,
   present imperative with [me]. 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 [kruphei]. 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 phOtos 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 [anastethi] (second person
   singular imperative second aorist active of [anistemi] occurs in Ac
   12:7. Shall shine [epiphausei]. Future active of [epiphauskO], a form
   occurring in Job (Job 25:5; 31:26), a variation of [epiphOskO]. The
   last line suggests the possibility that we have here the fragment of an
   early Christian hymn like 1Ti 3:16.

   5:15 Carefully [akribOs]. Aleph B 17 put [akribOs] before [pOs] (how)
   instead of [pOs akribOs] (how exactly ye walk) as the Textus Receptus
   has it. On [akribOs] (from [akribes] 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 [me ginesthe aphrones]. "Stop becoming foolish."

   5:18 Be not drunken with wine [me methuskesthe oinOi]. Present passive
   imperative of [methuskO], old verb to intoxicate. Forbidden as a habit
   and to stop it also if guilty. Instrumental case [oinOi]. Riot
   [asOtia]. Old word from [asOtos] (adverb [asOtOs] in Lu 15:13), in N.T.
   only here, Tit 1:6; 1Pe 4:4. But be filled with the Spirit [alla
   plerousthe en pneumati]. In contrast to a state of intoxication with
   wine.

   5:19 To the Lord [tOi KuriOi]. The Lord Jesus. In Col 3:16 we have [tOi
   theOi] (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 hemOn
   Iesou Christou]. Jesus had told the disciples to use his name in prayer
   (Joh 16:23f.). To God, even the Father [tOi theOi kai patri]. Rather,
   "the God and Father."

   5:21 Subjecting yourselves to one another [hupotassomenoi allelois].
   Present middle participle of [hupotassO], 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 [hupotassesthOsan] (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 [hOs tOi KuriOi]. So here
   instead of [hOs aneken en KuriOi] of Col 3:18.

   5:23 For the husband is the head of the wife [hoti aner estin kephale
   tes gunaikos]. "For a husband is head of the (his) wife." No article
   with [aner] or [kephale]. As Christ also is the head of the church [hOs
   kai ho Christos kephale tes ekklesias]. No article with [kephale], "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 sOter tou sOmatos]. 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 [hupotassO] has to be supplied in the
   principal clause before [tois andrasin] either as indicative
   [hupotassontai] or as imperative [hupotassesthOsan].

   5:25 Even as Christ also loved the church [kathOs kai ho Christos
   egapesen ten ekklesian]. 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 auten hagiasei]. Purpose clause
   with [hina] and the first aorist active subjunctive of [hagiazO]. 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 [katharizO], to cleanse, either
   simultaneous action or antecedent. By the washing of water [tOi loutrOi
   tou hudatos]. If [loutron] only means bath or bathing-place ( =
   [loutron], then [loutrOi] 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 [hegiasthete]. 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 remati]. 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 parastesei]. Final clause with [hina]
   and first aorist active subjunctive of [paristemi] (see Col 1:22 for
   parallel) as in 2Co 11:2 of presenting the bride to the bridegroom.
   Note both [autos] (himself) and [heautOi] (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 [spiloO], to defile in Jas
   3:6; Jude 1:23. Wrinkle [rutida]. Old word from [ruO], to contract,
   only here in N.T. But that it should be holy and without blemish [all'
   hina ei hagia kai amOmos]. Christ's goal for the church, his bride and
   his body, both negative purity and positive.

   5:28 Even so ought [houtOs 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 [kathOs kai ho Christos]. Relative (correlative) adverb pointing
   back to [houtOs] 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 tes sarkos autou kai ek tOn
   osteOn 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' hOn] (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 [anthrOpos] (man) as some
   commentators do.

   5:32 This mystery is great [to musterion 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 [egO de legO]. "Now I
   mean." Cf. 1Co 7:29; 15:50. In regard of Christ and of the church [eis
   Christon kai [eis] ten ekklesian]. "With reference to Christ and the
   church." That is all that [eis] here means.

   5:33 Nevertheless [plen]. "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 agapatO]. An unusual idiom. The verb
   [agapatO] (present active imperative) agrees with [hekastos] and so is
   third singular instead of [agapate] (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 [he gune hina
   phobetai]. There is no verb in the Greek for "let see" [blepetO]. 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" [phobetai], present middle subjunctive) here is "reverence."
     __________________________________________________________________

Chapter 6

   6:1 Right [dikaion]. In Col 3:20 it is [euareston] (well-pleasing).

   6:2 Which [hetis]. "Which very" = "for such is." The first commandment
   with promise [entole prOte en epaggeliai]. [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 epaggeliai]
   here to [prOte] points to the other view.

   6:3 That it may be well with thee [hina eu soi genetai]. From Ex 20:12,
   "that it may happen to thee well." And thou mayest live long on the
   earth [kai esei makrochronios epi tes ges]. Here [esei] (second person
   singular future middle) takes the place of [genei] 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 [me 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 [me erethizete]
   in Col 3:21. Paul here touches the common sin of fathers. In the
   chastening and admonition of the Lord [en paideiai kai nouthesiai 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, tithemi], 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' hOs douloi Christou]. Better
   "slaves of Christ" as Paul rejoiced to call himself (Php 1:1). Doing
   the will of God [poiountes to thelema 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 [eunoeO] is in N.T. only in Mt 5:25.

   6:8 Whatsoever good thing each one doeth [hekastos ean ti poiesei
   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 ten apeilen]. Present active
   participle of [aniemi], old verb, to loosen up, to relax. "Letting up
   on threatening." [Apeile] is old word for threat, in N.T. only here and
   Ac 4:29; 9:1. Both their Master and yours [kai autOn kai humOn ho
   kurios]. He says to "the lords" [hoi kurioi] of the slaves. Paul is not
   afraid of capital nor of labour. With him [par' autOi]. "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 kuriOi]. A late word in LXX and N.T. (Ac 9:22; Ro 4:20; Php 4:13),
   present passive imperative of [endunamoO], 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
   [ten 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 humas stenai]. Purpose clause with [pros
   to] and the infinitive [dunasthai] with the accusative of general
   reference [humas] and the second aorist active infinitive [stenai]
   (from [histemi] 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 hemin he pale]. "To us the
   wrestling is not." [Pale] is an old word from [pallO], 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 [katechO].
   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 archOn tou
   kosmou toutou]. In 2Co 4:4 he is termed "the god of this age" [ho theos
   tou aiOnos toutou]. The word [kosmokratOr] 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 tes ponerias].
   No word for "hosts" in the Greek. Probably simply, "the spiritual
   things (or elements) of wickedness." [Poneria] (from [poneros] 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
   [analambanO], old word and used [analabOn] of "picking up" Mark in 2Ti
   4:11. That ye may be able to withstand [hina dunethete antistenai].
   Final clause with [hina] and first aorist passive subjunctive of
   [dunamai] with [antistenai] (second aorist active infinitive of
   [anthistemi], to stand face to face, against). And having done all to
   stand [kai hapanta katergasa menoi stenai]. After the fight (wrestle)
   is over to stand [stenai] as victor in the contest. Effective aorist
   here.

   6:14 Stand therefore [stete oun]. Second aorist active imperative of
   [histemi] (intransitive like the others). Ingressive aorist here, "Take
   your stand therefore" (in view of the arguments made). Having girded
   your loins with truth [perizOsamenoi ten osphun humOn en aletheiai].
   First aorist middle participle (antecedent action) of [perizOnnuO], 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 thOraka tes dikaiosunes]. Old
   word for breast and then for breastplate. Same metaphor of
   righteousness as breastplate in 1Th 5:8.

   6:15 Having shod [hupodesamenoi]. "Having bound under" (sandals). First
   aorist middle participle of [hupodeO], old word, to bind under (Mr 6:9;
   Ac 12:8, only other N.T. example). With the preparation [en
   hetoimasiai]. Late word from [hetoimazO], 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 tes pisteOs]. 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 bele ta
   pepurOmena]. [Belos] is an old word for missile, dart (from [ballO], to
   throw), only here in N.T. [PepurOmena] is perfect passive participle of
   [puroO], 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 [ten perikephalaian tou sOteriou]. Late
   word [peri, kephale], 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 rema
   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 kairOi]. "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 dothei logos]. Final
   clause with [hina] and first aorist passive subjunctive of [didOmi], 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 presbeuO en
   halusei]. "For which mystery" of the gospel (verse 19). [PresbeuO] 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 [presbutes], 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 [luO],
   to loosen). Paul will wear a chain at the close of his life in Rome
   (2Ti 1:16). In it [en autOi]. In the mystery of the gospel. This is
   probably a second purpose [hina], the first for utterance [hina
   dothei], this for boldness [hina parresiasOmai], 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 eidete 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 gnOte]. Second aorist active subjunctive of
   [ginOskO]. Just as in Col 4:8 he had not written [hina eidete] in verse
   21. Our state [ta peri hemOn]. "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 [agape meta pisteOs]. Love of the brotherhood
   accompanied by faith in Christ and as an expression of it.

   6:24 In uncorruptness [en aphtharsiai]. A never diminishing love. See
   1Co 15:42 for [aphtharsia].
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]2:24   [2]2:24   [3]24:31

   Exodus

   [4]20:12   [5]20:12   [6]20:12

   Leviticus

   [7]4:31

   Job

   [8]5:9   [9]9:10   [10]25:5   [11]31:26

   Psalms

   [12]4:4   [13]8:7   [14]68:18

   Isaiah

   [15]26:19   [16]28:16   [17]60:1

   Matthew

   [18]2:8   [19]4:21   [20]4:24   [21]5:14   [22]5:25   [23]5:48
   [24]7:17   [25]12:20   [26]12:32   [27]13:48   [28]19:5   [29]20:28
   [30]20:28   [31]20:32   [32]21:33   [33]21:42   [34]22:18   [35]25:6
   [36]25:34   [37]25:35   [38]25:38   [39]25:43

   Mark

   [40]1:15   [41]3:5   [42]5:23   [43]6:9   [44]10:30   [45]10:38
   [46]10:45   [47]11:25   [48]13:1   [49]13:1   [50]14:58

   Luke

   [51]1:3   [52]1:28   [53]1:42   [54]1:42   [55]1:68   [56]1:80
   [57]2:52   [58]4:18   [59]7:25   [60]11:22   [61]11:50   [62]12:3
   [63]12:37   [64]15:13   [65]18:1   [66]18:11   [67]18:13   [68]18:30
   [69]20:35   [70]22:41   [71]22:55   [72]23:12

   John

   [73]2:19   [74]3:12   [75]9:21   [76]10:11   [77]10:16   [78]14:30
   [79]15:16   [80]16:11   [81]16:23   [82]17:17   [83]17:17-19
   [84]17:24   [85]20:17   [86]21:16

   Acts

   [87]2:17   [88]2:31   [89]3:17   [90]4:28   [91]4:29   [92]7:2
   [93]7:6   [94]7:29   [95]7:40   [96]8:23   [97]9:1   [98]9:22
   [99]11:23   [100]12:7   [101]12:8   [102]15:22   [103]17:4
   [104]20:28   [105]20:36   [106]21:5   [107]21:28   [108]22:28
   [109]24:4   [110]25:25   [111]26:3   [112]26:28   [113]27:13

   Romans

   [114]1:1   [115]1:13   [116]1:18-32   [117]1:25   [118]1:28
   [119]2:1-3:20   [120]2:4   [121]2:4   [122]2:7   [123]2:14
   [124]2:27   [125]3:14   [126]3:20   [127]3:25   [128]3:25   [129]4:20
   [130]5:2   [131]5:12   [132]5:13   [133]6:4-6   [134]7:22   [135]8:15
   [136]8:15   [137]8:17   [138]8:20   [139]8:29   [140]8:29   [141]8:29
   [142]8:29   [143]9:4   [144]9:5   [145]9:23   [146]10:19   [147]11:25
   [148]11:26   [149]11:33   [150]12:4-6   [151]12:19   [152]13:9
   [153]15:4   [154]15:5   [155]16:23

   1 Corinthians

   [156]1:1   [157]1:20   [158]2:7   [159]2:8   [160]3:9   [161]3:10
   [162]3:11   [163]3:16   [164]5:8   [165]5:9   [166]5:10   [167]5:10
   [168]6:4   [169]6:10   [170]6:11   [171]7   [172]7:29   [173]7:29
   [174]10:11   [175]11:6   [176]12:4   [177]12:28   [178]12:28
   [179]15:27   [180]15:40   [181]15:42   [182]15:48   [183]15:49
   [184]15:50   [185]16:3

   2 Corinthians

   [186]1:1   [187]1:3   [188]1:3   [189]1:12   [190]1:15   [191]1:22
   [192]1:22   [193]3:10   [194]4:1   [195]4:4   [196]4:16   [197]4:16
   [198]5:20   [199]8:7   [200]9:14   [201]11:2   [202]11:5   [203]11:31
   [204]12:2   [205]12:21   [206]13:9

   Galatians

   [207]1:4   [208]1:4   [209]1:12   [210]1:13   [211]3:1   [212]3:28
   [213]4:4   [214]4:5   [215]4:8   [216]5:6   [217]5:19   [218]5:22
   [219]5:22   [220]6:1   [221]6:1   [222]6:9   [223]6:10   [224]6:17
   [225]6:17

   Ephesians

   [226]1:3-14   [227]1:4   [228]1:7   [229]1:7   [230]1:9   [231]1:9
   [232]1:9   [233]1:10   [234]1:10   [235]1:10   [236]1:11   [237]1:11
   [238]1:11   [239]1:11   [240]1:11   [241]1:12   [242]1:12   [243]1:13
   [244]1:13   [245]1:13   [246]1:14   [247]1:14   [248]1:16-23
   [249]1:17   [250]1:18   [251]1:19   [252]1:19   [253]1:20   [254]1:20
   [255]1:21   [256]1:23   [257]1:23   [258]2   [259]2:1   [260]2:1
   [261]2:1-10   [262]2:2   [263]2:2   [264]2:5   [265]2:5   [266]2:5
   [267]2:5   [268]2:6   [269]2:6   [270]2:6   [271]2:7   [272]2:7
   [273]2:7   [274]2:12   [275]2:12   [276]2:12   [277]2:12   [278]2:14
   [279]2:15   [280]2:15   [281]2:15   [282]2:15   [283]2:16   [284]2:19
   [285]2:21   [286]2:21   [287]3:1   [288]3:1-13   [289]3:2   [290]3:3
   [291]3:3   [292]3:5   [293]3:8   [294]3:9   [295]3:9   [296]3:9
   [297]3:10   [298]3:10   [299]3:10   [300]3:12   [301]3:14-21
   [302]3:16   [303]3:17   [304]3:18   [305]3:19   [306]3:19   [307]3:19
   [308]3:19   [309]3:20   [310]3:21   [311]4:2   [312]4:2   [313]4:3
   [314]4:8   [315]4:10   [316]4:13   [317]4:13   [318]4:13   [319]4:13
   [320]4:13   [321]4:14   [322]4:14   [323]4:16   [324]4:16   [325]4:20
   [326]4:21   [327]4:22   [328]4:24   [329]4:24   [330]4:29   [331]4:29
   [332]4:30   [333]5:6   [334]5:9   [335]5:21   [336]5:22-33
   [337]5:23   [338]5:24   [339]5:25   [340]5:25   [341]5:25   [342]5:27
   [343]5:28   [344]5:29   [345]5:32   [346]5:33   [347]5:33   [348]6:4
   [349]6:4   [350]6:11   [351]6:11   [352]6:12   [353]6:12   [354]6:13
   [355]6:13   [356]6:17   [357]6:19   [358]6:21   [359]6:21   [360]15:19

   Philippians

   [361]1:1   [362]1:19   [363]1:27   [364]1:27   [365]2:10   [366]3:1
   [367]3:11   [368]3:20   [369]4:8   [370]4:13   [371]4:18   [372]4:19

   Colossians

   [373]1:3   [374]1:3   [375]1:7   [376]1:9   [377]1:9   [378]1:9
   [379]1:9   [380]1:14   [381]1:15   [382]1:15-20   [383]1:16
   [384]1:16   [385]1:18   [386]1:19   [387]1:19   [388]1:20   [389]1:20
   [390]1:21   [391]1:21   [392]1:22   [393]1:22   [394]1:22   [395]1:22
   [396]1:22   [397]1:23   [398]1:24   [399]1:25   [400]1:25   [401]1:25
   [402]1:26   [403]1:26   [404]1:27   [405]2:2   [406]2:3   [407]2:4
   [408]2:7   [409]2:7   [410]2:9   [411]2:11   [412]2:13   [413]2:19
   [414]2:19   [415]2:23   [416]3:1   [417]3:8   [418]3:8   [419]3:8
   [420]3:9   [421]3:9-11   [422]3:10   [423]3:10   [424]3:10
   [425]3:12   [426]3:12   [427]3:13   [428]3:14   [429]3:14   [430]3:14
   [431]3:16   [432]3:16   [433]3:18   [434]3:18   [435]3:18   [436]3:18
   [437]3:18   [438]3:19   [439]3:20   [440]3:21   [441]3:22   [442]3:25
   [443]4:3   [444]4:4   [445]4:5   [446]4:7   [447]4:7   [448]4:8
   [449]4:8

   1 Thessalonians

   [450]1:3   [451]2:2   [452]2:7   [453]3:10   [454]3:11   [455]3:13
   [456]4:5   [457]5:5   [458]5:8   [459]5:8   [460]5:9   [461]5:13

   2 Thessalonians

   [462]1:11   [463]3:1   [464]3:10   [465]3:13   [466]3:14   [467]3:16

   1 Timothy

   [468]2:6   [469]2:6   [470]3:16   [471]5:8

   2 Timothy

   [472]1:16   [473]1:16   [474]1:18   [475]3:16   [476]4:11   [477]4:18

   Titus

   [478]1:6   [479]3:5   [480]3:10

   Philemon

   [481]1:9

   Hebrews

   [482]1:1   [483]3:1   [484]4:3   [485]4:12   [486]4:14   [487]5:11-14
   [488]6:4   [489]7:27   [490]8:1   [491]9:5   [492]9:5   [493]9:26
   [494]10:39   [495]11:16   [496]12:5   [497]12:7   [498]12:11
   [499]12:15   [500]13:20

   James

   [501]1:6   [502]2:1   [503]3:6

   1 Peter

   [504]1:20   [505]2:5   [506]2:5   [507]2:6   [508]2:9   [509]2:11
   [510]2:25   [511]3:8   [512]4:4   [513]5:2

   2 Peter

   [514]1:1   [515]1:11   [516]2:13   [517]3:2

   1 John

   [518]2:2

   3 John

   [519]1:4

   Jude

   [520]1:23

   Revelation

   [521]1:20   [522]9:2   [523]13:8   [524]13:10   [525]16:10
   [526]17:8   [527]18:2
     __________________________________________________________________

Index of Scripture Commentary

   Ephesians

   [528]1   [529]2   [530]3   [531]4   [532]5   [533]6
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Gen&scrCh=2&scrV=24#vi-p31.1
   2. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Gen&scrCh=2&scrV=24#vi-p31.4
   3. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Gen&scrCh=24&scrV=31#ii-p2.1
   4. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Exod&scrCh=20&scrV=12#vii-p2.1
   5. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Exod&scrCh=20&scrV=12#vii-p3.1
   6. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Exod&scrCh=20&scrV=12#vii-p3.2
   7. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Lev&scrCh=4&scrV=31#vi-p2.3
   8. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Job&scrCh=5&scrV=9#iv-p8.4
   9. file:///ccel/r/robertson_at/wp_eph/cache/wp_eph.html3?scrBook=Job&scrCh=9&scrV=10#iv-p8.4
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