That this letter was addressed to the Ephesians is confirmed by the contemporaneous testimony of the ancient church. It is objected that the letter contains no reference to the peculiar circumstances of the Ephesians. Thirdly, the two papers are apparently independent of each other.
They object that this letter is merely a verbose imitation of the letter to the Colossians. Peace, according to the usage of the corresponding Hebrew word, means well-being in general.
It is a confession that implies the grasping of the glory of God as it shines in Him. It is to weaken the language of the apostle to make do>xhv a mere. It is not glorious praise or glorious grace, but to the praise of the glory of his grace.
The meaning would then be: 'With reference to the government of the fulness of times, i.e. in the same sense, the Scripture speaks of 'the first fruits of the Spirit', Romans 8:23.
This is the end both of the final redemption and of the believers' present acceptance. In both cases, Christ is declared not to be the head of the universe, but of the church. It is the indwelling of the Spirit of Christ that constitutes the church as his body.
Some commentators adopt the following interpretation of the passage: 'Christ, the supreme head of the church (which is his body), the fullness, i.e. that the construction of the passage requires the last clause in the verse to refer to Christ; and.
Verses 1-10
The design of this dispensation is the manifestation through all ages to come of the grace of God. Beza, Bengel and most of the moderns make spirit to mean the spirit of the world as opposed to the Spirit of God. The 'lusts of the flesh' are the irregular desires which have their origin in the flesh.
This general idea is, of course, modified in various ways by the nature of the thing spoken of. It substitutes an idea implied in the context for the meaning of the word. It is confirmed that love of truth, honesty or cruelty are characteristics of the nature of those spoken of.
In the New Testament, the communication of life is almost always used, the author of which is Christ. The life of the whole body is in the head, and therefore when the head rose, the body rose. In this last sense it coincides with one of the meanings of the expression "the kingdom of heaven".
Calvin, who understands that the apostle refers specially to the calling of the Gentiles in the preceding verses, gives the same explanation. We have here, then, a manifold assertion, affirmative and negative, of the free nature of salvation. However, it is rather the idea expressed in the context than the true meaning of the word.
Verses 11-22
By removing the law in the form of the Mosaic institutions, he removed the dividing wall between Jew and Gentile. The idea of the church underlying this paragraph is one that is presented everywhere in the New Testament. The removal of the law as a covenant of works reconciles us to God; the abrogation of the law of Moses removes the wall between Jews and Gentiles.
While the general meaning of this passage is clear, there is no little difference as to the details of interpretation. In the phrase meso>toicon tou~ fragmou~, middle wall of partition, the latter noun is explanatory of the former, i.e. the union or peace which results from the abolition of the law by the death of Christ is so far progressive. since it is internal or subjective.
This is the burden of the gospel, peace on earth and good will towards man. Christ redeemed us from the curse of the law; who reconciled us to God by his death, came and preached peace. Gentiles are members of God's family and are part of His house.
Due to the omission of the article before profhtw~n, some put the clause like this: 'The apostle-prophets — or apostles who are prophets.' The main difference of opinion on the interpretation of this clause is whether "the foundation of the apostles and prophets" means the foundation they establish - or what they laid. It is in union with the one, and through the agency of the other this glorious work is carried on.
Verses 1-13
The expression, the distribution of grace given to me, is the designation of his ministry. When they read what he wrote, they could judge his knowledge of the mystery of Christ. The secret revealed by the apostles and prophets of the new age was ei+nai ta< e]qnh sugklhrono>ma, ktl., i.e.
Neither is the Gentile in the church by courtesy of the Jews, nor is the Jew by courtesy of the Gentiles. He was made a minister, kata< th
There is no need for this explanation in the context; and is contrary to the general usage and validity of the Terms. This purpose was in the bosom of the Creator of all things. Only in this way is the connection of this verse with the main idea of the context preserved.
It is not the design of creation, but the design of the revelation of the mystery of redemption, of which he speaks here. This interpretation is further supported by the force of the particle now as used here. It is the discovery of the dignity of his person, confidence in the mercy of his blood and.
VERSES 14-21
But the whole drift of the passage shows that it is not about God in his relationship as creator, but about God in his relationship as spiritual father. The soul as the subject of divine influence or as the abode of the Holy Spirit is called the Spirit. The inner man, renewed day by day, was the renewed or spiritual man; the soul as the organ and temple of God's Spirit.
So when the apostle speaks of Christ living in our hearts, he refers to the indwelling of the Holy Spirit, because Christ lives in his people through his Spirit. It is the true and abiding source of spiritual power and of all other manifestations of the divine life. By many of the older and later commentators it is connected with the preceding clause.
Without being strengthened by the Spirit in the inner man, without the indwelling of Christ, without being rooted and grounded in love, it is impossible to get any adequate understanding of the gospel or of the love of Christ revealed in it. He is predestined to be conformed to the image of the Son of God, Romans 8:29. This is expressed in Theodoret's interpretation of the relevant phrase: i[na telei>wv aujto
The fullness of God," then, is the abundance of gifts and grace that flow from God; and the meaning of the whole clause is: 'So that you may be satisfied until the whole abundance of the divine beneficence has passed over to you.' The. We must grow into the stature of Christ; to be perfect as our Father is perfect; to be filled to the measure of the fullness of God. His power, not our prayers or our highest conceptions, is the measure of the apostle's hopes and desires.
VERSES 1-16
CHAPTER V 1-2
This mode of construction also makes ignorance the cause of darkness, whereas it is the effect. Furthermore, the phrase "the truth is in Jesus" is obscure and unbiblical if the truth is to be understood as true doctrine. A third interpretation makes the following infinitive the subject of the sentence; 'Truth in Jesus is to put off the old man.' The meaning of the whole piece would then be: 'If you know Christ, you cannot live like pagans, because the truth in Jesus is to abolish sin,' i.e.
It would therefore be tautological to say: 'the corrupt man who is corrupt.' mortified. Renewed as to the temper of your mind." This is a very unusual, if not doubtful, meaning of the word in the New Testament. Here the image of God is said to consist in the righteousness and holiness of truth; there it is said to consist in knowledge.
As God has placed us under so great an obligation, "be ye therefore imitators of God." The admonition is magnified. This is another place determined by the nature of the thing offered, as in Hebrews 10:10, "the offering of the Body of Christ"; or, "himself," Hebrews 9:14, 25; by the effects attributed to it, viz. This, according to the faith of the universal church, is the sum of the gospel - the incarnation and death of the eternal Son of God as an atonement for sin.
For this ye know, that no harlot, nor unclean, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God." The form of expression is peculiar, i]ste16 ginw>skontev, ye know. It is of the covetous man no less than of the fornicator, saith the apostle, he hath no inheritance in the kingdom of Christ. Thus it is said, "Fire shall try every man's work;" God is said "to try the heart;" we are said.