Bible Commentaries

Ephesians 1:15 — Ephesians 1:15 . [109] Only now, after the general ascription of praise to God for the Christian economy of salvation, which had since Ephesians 1:3 flowed forth from him in an enraptured stream, does Paul reach that, with which he is wont on other

Ephesians 1:4 — Ephesians 1:4 . Further amplification of ὁ εὐλογήσας κ . τ . λ . on to Ephesians 1:14 . See the contents. καθώς ] even as , denotes that that εὐλογεῖν has taken place in conformity with the fact that, etc., and is consequently argumentative ; see

Ephesians 2:13 — Ephesians 2:13 . But now in Christ Jesus ye, once afar off, are made nigh by the blood of Christ . νυνὶ δέ ] contrast to τῷ καιρῷ ἐκείνῳ , Ephesians 2:12 : but as your relation now stands . Comp. Romans 6:22 ; Romans 7:6 ; Colossians 1:21 ; Colossians

Ephesians 2:16 — Ephesians 2:16 . Continuation of the sentence expressive of the design. Christ has by His death done away with the law, in order to make the Jew and the Gentile into one new man (Ephesians 2:15 ), and (and consequently) so to accomplish the reconciliation

Ephesians 2:22 — Ephesians 2:22 . Ἐν ᾧ ] applies to ἐν κυρίῳ , and is to be explained quite like ἐν ᾧ in Ephesians 2:21 . The reference to ναόν (Calixtus, Rosenmüller, Matthies) appears on account of the immediately preceding ἐν κυρίῳ arbitrary, and, according to the

Ephesians 3:12 — Ephesians 3:12 . Ἐν ᾧ κ . τ . λ .] gives the experimentally ( ἔχομεν ) confirmatory proof for the just stated ἣν ἐποίησεν ἐν Χ . Ἰ . See on Ephesians 1:7 . τὴν παῤῥησίαν ] denotes not the libertatem dicendi , as at Ephesians 6:19 , since not merely

Ephesians 3:19 — Ephesians 3:19 . Γνῶναι ] Parallel to καταλαβέσθαι . τέ ] and , denotes, in a repetition of words of corresponding signification ( καταλαβέσθαι … γνῶναι ), the harmony, the symmetrical relation of the elements in question (Hartung, Partikellehre

Ephesians 3:7 — Ephesians 3:7 . Διάκονος ] Comp. Col 1:23 ; 2 Corinthians 3:6 ; also Luke 1:2 . Paul became a servant of the gospel when he was enjoined by God through Christ (Galatians 1:1 ; Galatians 1:15 ff.; Acts 9:22 ; Acts 9:26 ) to devote his activity to the

Ephesians 4:30 — Ephesians 4:30 . Connected by καί with what precedes; hence not, with Lachmann and Tischendorf, to be separated by a full stop from Ephesians 4:29 , by which there would result an exhortation too indefinite in the connection. And grieve not (which

Ephesians 5:11 — Ephesians 5:11 . Συγκοινωνεῖτε ] have not fellowship with (the disobedient) in the works of darkness (comp. Ephesians 5:7 ; and as regards the dative, see on Philippians 4:14 ), i.e. in those works, which are wrought in consequence of spiritual darkness

Ephesians 5:15 — Ephesians 5:15 . Οὖν ] is, after the digression begun with μᾶλλον δὲ καὶ ἐλέγχετε of Ephesians 5:11 , resumptive , as at Ephesians 4:17 . Look then to it now to return to my exhortations with regard to the Christian walk, Ephesians 5:8-10 how ye

Ephesians 5:20 — Ephesians 5:20 . A third modal definition to the πληροῦσθε ἐν πνεύματι , likewise co-ordinate with the two preceding ones, bringing into prominence after the general singing of praise , etc., of Ephesians 5:19 , which is to take place as well audibly

Ephesians 5:28 — Ephesians 5:28 . Οὕτως ] To refer this, with Meier and Baumgarten-Crusius, as also de Wette is disposed to do, to the following ὡς (Estius likewise would have it so understood, unless οὕτως καὶ οἱ ἄνδρες ὀφείλουσιν be read; which, however, is really

Ephesians 5:9 — Ephesians 5:9 . Parenthetic incitement to the observance of the preceding summons, by holding forth the glorious fruit which the Christian illumination bears; δοκιμάζοντες is then (Ephesians 5:10 ) accompanying definition to περιπατεῖτε , and the μὴ

Ephesians 6:17 — Ephesians 6:17 . We have to prefix not a full stop , as is done by Lachmann and Tischendorf, seeing that Ephesians 6:18 has reference to the whole from στῆτε onward, Ephesians 6:14-17 (see on Ephesians 6:18 ), but only a comma . Paul, namely, passes

Philippians 4:14 — Philippians 4:14 . Πλήν ] Nevertheless . (1 Corinthians 11:11 ; Ephesians 5:33 ), apart from the fact that with such moral power I am equal to all emergencies, and therefore, as far as want is concerned, do not need aid (comp. Philippians 4:11 ). “Cavet,

Colossians 1:12 — Colossians 1:12 . While ye give thanks with joyfulness , etc., a third accompanying definition of περιπατῆσαι ἀξίως κ . τ . λ . (Colossians 1:10 ), co-ordinate with the two definitions preceding, and not to be connected with οὐ παυόμεθα κ . τ . λ

Colossians 1:9 — Colossians 1:9 . Intercession , down to Colossians 1:12 . διὰ τοῦτο ] on account of all that has been said from ἀκούσαντες in Colossians 1:4 onward: induced thereby, we also cease not , etc. This reference is required by ἀφʼ ἧς ἡμέρας ἠκούσαμεν

Colossians 3:22 — Colossians 3:22 . Comp. Ephesians 6:5 ff. The minuteness with which Paul enters into this point in comparison with the others, may naturally have been caused by the flight and conversion of Onesimus, who was a Colossian slave. τοῖς κατὰ σάρκα κυρίοις

Colossians 3:8 — Colossians 3:8 . Νυνὶ δέ ] In contrast to the past, which has just been described: but now , when ye are no longer alive in those things. καὶ ὑμεῖς ] does not refer to the fact that the Ephesians also are thus exhorted (Ephesians 4:22 ; Ephesians