§ VIII. Commentaries.

The most important modern commentaries on this epistle are the following: Koppe, in the sixth vol. of his Annotations on the epistles of the N. T. Flatt, in a distinct volume. J. A. Holzhausen, 1833, pp. 195. L. J. Ruckert, 1833, pp. 306. This is a valuable work, though the author prides himself on his independence not only of theological system, but also of the Scriptures, and writes with a certain air of superiority over the apostle. F. H. Meier, 1834, pp. 231, less important. G. C. A. Harless, 1834, pp. 574. This is the most elaborate commentary on this epistle which has yet been published. It is orthodox and devout, but is wearisome from its diffuseness and lack of force. De Wette, in the second volume of his Exegetisches Handbuch-very condensed, but evinces little regard to the authority of the sacred writers. Olshausen, in the fourth volume of his Commentar über das N. T., devout, able, and mystical. H. A. W. Meyer, Achte Abtheilung of his Kritisch Exegetischer Commentar über das N. T. Meyer is, perhaps, the ablest commentator on the New Testament of modern times. His theological stand-point is that of high Arianism. He evinces deference to authority of Scripture, but does not hesitate to impute error or false reasoning to the apostles. John Eadie, D.D., Professor of Bib. Literature to the United Presbyterian Church, 1854, pp. 466. This is a work of great research, and contains a full exhibition of the views of all preceding commentators. It is an important and valuable addition to our exegetical literature.

EPISTLE TO THE EPHESIANS.

CHAPTER I.

THE SALUTATION, VS. 1. 2.-— THANKSGIVING FOR THE BLESSINGS OF REDEMPTION, VS. 3-14.-PRAYER THAT THE EPHESIANS MIGHT INCREASE IN THE KNOWLEDGE AND EXPERIENCE OF THOSE BLESSINGS, VS. 1521.

THE SALUTATION.

1. Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2. grace be to you, and peace from God our Father, and from the Lord Jesus Christ.

COMMENTARY.

1. In

V. 1. An apostle of Jesus Christ.-The word apostle is used in three senses in the New Testament. its primary sense of messenger, John 13, 16 (the messenger), he that is sent is not greater than he that sent him. Phil. 2, 25, your messenger. 2 Cor. 8, 23, messengers of the churches. Απόστολοι ἐκκλησιῶν ; τουτέστιν, says Chrysostom, ὑπὸ ἐκκλησιῶν πεμφθέντες. Theophylact adds καὶ χειροτονηθέντες. 2. In the sense

Gal. 1, 12.

of missionaries, men sent by the church to preach the Gospel.-In this sense Paul and Barnabas are called apostles, Acts 14, 4. 14; and probably Andronicus and Junias, Rom. 16, 7. 3. In the sense of plenipotentiaries of Christ; men whom he personally selected and sent forth invested with full authority to teach and rule in his name. In this sense it is always used when "the apostles," "the twelve," or ""the twelve," or "the apostles of the Lord," are spoken of as a well-known, definite class. They were appointed as witnesses of Christ's miracles, doctrines, resurrection; and therefore it was necessary that they should not only have seen him after his resurrection, but that their knowledge of the Gospel should be immediately from Christ, John 15, 26. Acts 1, 22. 2, 32. 3, 15. 13, 31. 26, 16. 1 Cor. 9, 1. They were not confined to any one field but had a general jurisdiction over the churches, as is manifest from their epistles. To qualify them for this office of authoritatively teaching, organizing, and governing the church, they were rendered infallible by the inspiration of the Holy Ghost, and their divine mission was confirmed by miraculous powers.-Their authority therefore rested first on their commission, and secondly on their inspiration. Hence it is evident that none can have the authority of an apostle who has not apostolic gifts. In this respect Romanists are consistent, for they claim infallibility for those whom they regard as the official successors of the apostles. They are, however, inconsistent with their own theory, and at variance with the Scripture, in making this infallibility the

prerogative of the prelates in their collective capacity, instead of claiming it for each individual bishop.

Aià DeλýμATOS coû, by the will of God. There are two ideas included in this phrase. 1. That the apostleship was a gift, or grace from God, Rom. 1, 5. Eph. 3, 7. 8. 2. That the commission or authority of the apostles was immediately from God. Paul in Gal. 1, 1, as well as in other passages, asserts that apostleship was neither derived from men nor conveyed through the instrumentality of men, but conferred directly by God through Christ.

To the saints which are at Ephesus. The Israelites, under the old dispensation, were called saints, because separated from other nations and consecrated to God. In the New Testament the word is applied to believers, not merely as externally consecrated, but as reconciled to God and inwardly purified. The word ayalew sigἁγιάζειν nifies to cleanse, either from guilt by a propitiatory sacrifice, as in Heb. 2, 11. 10, 10. 14, or from inward pollution, and also to consecrate. Hence the åɣioi, saints, are those who are cleansed by the blood of Christ, and by the renewing of the Holy Ghost, and thus separated from the world and consecrated to God. On the words, which are at Ephesus, see the Introduction.

And to the faithful in Christ Jesus. The word TIσTÓS, faithful, may mean preserving faith, worthy of faith, or exercising faith. In the last sense, which is its meaning here, it is equivalent to believing. The faithful, therefore, are believers. In Christ, belongs

equally to the two preceding clauses: τοῖς ἁγίοις—καὶ πιστοῖς ἐν Χριστῷ, ‘To the saints and faithful whc are in Christ Jesus.' Those whom he calls saints he also calls faithful; Ergo, says Calvin, nemo fidelis, nisi qui etiam sanctus: et nemo rursum sanctus, nisi qui fidelis. No one is a believer who is not holy; and no one is holy who is not a believer.

V. 2. Contains the usual apostolic benediction. Paul prays that grace and peace may be granted to his readers. Grace is unmerited favour; and the grace or favour of God is the source of all good. Peace, according to the usage of the corresponding Hebrew word, means well-being in general. It comprehends all blessings flowing from the goodness of God. The apostle prays to Christ, and seeks from him blessings which God only can bestow. Christ therefore was to him the object of habitual worship. He lived in communion with Christ as a divine person, the ground of his confidence and the source of all good.

God is our Father: 1. As He is the author of our being; 2. As we were formed in his likeness. He as a spirit is the Father of spirits. 3. As we are born again by his Spirit and adopted into his family. It is in reference to the last-mentioned relationship that the expression is almost always used in the New Testament. Those who are the children of God are such by regen eration and adoption.

Jesus Christ is our supreme and absolute Lord and proprietor. The word kúptos is indeed used 'n Scripture in the sense of master, and as a mere honorary title