Bible Commentaries

Galatians 1:5 — Galatians 1:5 . To the mention of this counsel of deliverance the piety of the apostle annexes a doxology. Comp. 1 Timothy 1:17 ; Romans 11:36 ; Romans 9:5 ; Romans 16:27 ; Ephesians 3:21 . ἡ δόξα ] that is, the honour due to Him for this θέλημα .

Ephesians 1:12 — Ephesians 1:12 . Causa finalis of the predestination to the Messianic κλῆρος : [103] in order that we might redound to the praise of His glory (actually, by our Messianic κληρονομία ), we who have beforehand placed our hope on Christ , we Jewish-Christians,

Ephesians 1:20 — Ephesians 1:20 . Ἥν ] namely, ἐνέργειαν ; see Winer, p. 205 [E. T. 273]. ἐν τῷ Χριστῷ ] in the case of Christ . ἐγείρας ] aorist participle, contemporaneous with the act of the verb, like γνωρίσας , Ephesians 1:9 . [115] καὶ ἐκάθισεν ] deviation

Ephesians 1:3 — Ephesians 1:3 . Εὐλογητός ] praised ( בָּרוּךְ ), sc. εἴη . Comp. Romans 9:5 ; 2 Corinthians 1:3 ; Luk 1:68 ; 1 Peter 1:3 ; 1 Kings 15:29 . It is prefixed here, since, as in most doxologies (see on Romans 11:5 ), in keeping with the emotion of the

Ephesians 1:6 — Ephesians 1:6 . As love was the disposition serving as motive for the divine predestination (Ephesians 1:5 ), so is the glorifying of the divine love (which, however, is here designated in accordance with its distinctive peculiarity, because it refers

Ephesians 2:17 — Ephesians 2:17 . After Christ has established peace, He has come and has also proclaimed it, to the Gentiles and the Jews. This proclamation, namely, cannot be regarded as preceding the fact by which the peace was established, so that ἐλθών would

Ephesians 2:19 — Ephesians 2:19 . Ἄρα οὖν ] draws the inference from Ephesians 2:14-18 ; and this inference is the same in its tenor with what was said at Ephesians 2:13 , but is carried out in more detail; for this is just what was to be proved Ephesians 2:14 ff. (

Ephesians 3:1 — Ephesians 3:1 . On this account , namely, in order that ye may be built unto the dwelling of God by means of the Spirit (Ephesians 2:22 ), on this behalf , that your Christian development may advance towards that goal, am I, Paul, the fettered one

Ephesians 3:6 — Ephesians 3:6 . Epexegetical infinitive, more precisely specifying the contents of the μυστήριον : that the Gentiles are fellow-heirs , etc. This εἶναι (which is not to be changed into should be ) is objectively contained in the redeeming work of

Ephesians 4:10 — Ephesians 4:10 . Result from Ephesians 4:9 , without οὖν , but thereby coming in the more vividly and with a certain triumph; “alio gravi dicto antecedentia complectitur aut absolvit” (Dissen, ad Pind. Exc. II. p. 278). The prefixed ὁ

Ephesians 4:4-6 — Ephesians 4:4 , on to Ephesians 4:6 . Objective relations of unity, to which the non-compliance with what is demanded in Ephesians 4:3 would be contradictory, [200] and which are consequently meant to incite towards compliance, but without γάρ (comp.

Ephesians 4:7 — Ephesians 4:7 . [203] Δέ ] forms the transition from the summary πάντων , πάντων , πᾶσιν , Ephesians 4:6 , to each individual among the Christians. No single one, however, in order to adduce this also as motive to the preservation of the ἑνότης τοῦ

Ephesians 5:12 — assigns the reason for the demand just expressed, ἐλέγχετε , by pointing to what quite specially needed the ἐλέγχειν , by pointing to the secret vicious acts of the unbelievers, which are so horrible, that one must feel ashamed even but to mention

Ephesians 5:17 — Ephesians 5:17 . Διὰ τοῦτο ] Because ye ought so to walk as is said in Ephesians 5:15-16 , of which ye as ἄφρονες (whose walk, in fact, cannot be wise ) would be incapable. Others: because the times are evil (Menochius, Zanchius, Estius, et al. ,

Ephesians 5:29 — Ephesians 5:29 . Γάρ ] assigns the reason of what immediately precedes , and that so, that this statement of the reason is intended to impel to the exercise of the self-love involved in the love to the wife. The connection of the thoughts, namely,

Ephesians 5:3 — Ephesians 5:3 . Δέ ] leading over to another portion of the exhortation. ἀκαθαρσία and πλεονεξία , quite as at Ephesians 4:19 , the two main vices of heathendom. The latter thus is here neither insatiability in lust , as Heinsius (controverted by

Ephesians 6:10 — Ephesians 6:10 . [296] After this special table of domestic duties laid down since v. 21, now follows, in a full energetic effusion down to Ephesians 6:20 , a general final exhortation , winding up the whole paraenetic portion of the Epistle (Ephesians

Colossians 1:26 — Colossians 1:26 . Appositional more precise definition of the λόγος τοῦ Θεοῦ , and that as regards its great contents . As to τὸ μυστήριον κ . τ . λ ., the decree of redemption , hidden from eternity in God, fulfilled through Christ, and made known

Colossians 1:3 — Colossians 1:3 f. Thanksgiving for the Christian condition of the readers, down to Colossians 1:8 . ε ὐ χαριστο ͂ υμεν ] I and Timothy; plural and singular alternate in the Epistle (Colossians 1:23-24 ; Colossians 1:28-29 ff., Colossians 4:3 ); but

Titus 3:3 — Titus 3:3 . Ἦμεν γάρ ] γάρ shows that the thought following it is to give a reason for the previous exhortation. But the reason does not lie in this verse taken by itself (Chrysostom: οὐκοῦν μηδενὶ ὀνειδίσῃς , φησὶ · τοιοῦτος γὰρ ἦς καὶ σύ ; so, too,