Paul gloried in A. M. 4062. b CHAPTER VI. the cross of Christ. 14 But God forbid that I should || sion availeth any thing, nor uncir- A. M. 4062. glory, save in the cross of our Lord cumcision, but a new creature. Jesus Christ, by whom the world is crucified unto me, and I unto the world. e A. D. 58. 16 f And as many as walk according to this rule, peace be on them, and mercy, and upon 15 For in Christ Jesus neither circumci- |h the Israel of God. Phil. iii. 3, 7, 8. Or, whereby.- e Rom. vi. 5; Chap. i1. 20.1 Cor. vii. 19; Chap. v. 6; Col. iii. 11. 2 Cor. solemnly obliged to observe the whole of it; keep the law-Namely, in other points of greater importance; so far are they from a real zeal for it, or from acting uprightly and conscientiously in this matter; but desire to have you circumcised, that they may glory in your flesh-May boast of you as their proselytes, and make a merit of this with the other Jews. || Rom. v. 1. And mercy-The source of that peace, and of every blessing enjoyed by fallen and sinful man, temporal or spiritual; and upon the Israel of God-That is, the church of God, which consists of those, and only those, of every nation and kindred, tongue and people, who walk by this rule. which worketh by love, implying the renovation of the whole man, by the power of the Divine Spirit, and producing universal, constant, and persevering obedience to God, or the keeping his com mandments; which (1 Cor. vii. 19) is opposed to circumcision and uncircumcision, as here a new creation, and Gal. v. 6, faith working by love, is opposed to these things. Compare these passages, and Verse 14. But God forbid that I should be actu- the notes on them, with each other. As many as ated by any such selfish or worldly views, or should walk according to this rule-1st, Glorying only in glory-Should boast of any thing I have, or am, or the cross of Christ; 2d, Being crucified to the world; do, or rely on any thing for my acceptance with 3d, Created anew; peace be on them-That peace, God; save in the cross of our Lord Jesus Christ—which is the fruit of justification and a new creation, In what Christ hath done and suffered for me; by whom-Or, as the words may be understood, by which cross; the world is crucified to me—. -All the things and persons in it are to me as dead things, and therefore as nothing; and I unto the world-I am dead to all worldly pursuits, cares, desires, and enjoyments. Or, as Dr. Doddridge paraphrases the clause, By the reliance which I have for justification on Christ's sufferings and death, and by the believing views I have thereof, I am made indifferent to all things here below; so that I view the world, as little impressed by all its charms, as a spectator would be by any thing which had been graceful in the countenance of a crucified person, when he beholds it blackened in the agonies of death; and am no more affected by the objects round me, than one || who is expiring would be struck with any of those prospects which his dying eyes might view from the cross on which he was suspended." Or, more concisely, the world is crucified to believers, in that, by the firm expectation of eternal life, grounded on Christ's cross, that is, on his death and resurrection,|| the world, like the dead carcass of a crucified malefactor, is stripped to them of all its vain allurements. | And they are crucified to the world by Christ's cross, in that "it inspires them with such principles, and leads them to such a course of life, as renders them, in the eyes of the world, as contemptible, and as unfit for their purposes, as if they were dead carcasses. All believers, therefore, after the apostle's example, justly glory in the crucifixion of their Master, not|| only as it is the foundation of that assured hope of pardon which they entertain, but as it is an effectual principle of their sanctification."—Macknight. Verses 15, 16. For in Christ Jesus-(See on chap. v. 6,) neither circumcision availeth any thing, nor uncircumcision—To prove that we are accepted of God, and possessed of genuine religion; but a new creature-Or, a new creation, described 2 Cor. v. 17, where see the note, as also on chap. v. 6; where the same true and vital religion is termed, faith Verses 17, 18. Henceforth let no man trouble me -By calling my commission, my doctrine, or my faithfulness in question; or with contentions against my office, quarrels and disputes on account of my renouncing circumcision, and the ceremonies of the Mosaic law; for I bear (and affliction ought not to be added to the afflicted!) in my body the marks of the Lord Jesus-That is, of my being his persecuted servant; marks of far more importance, and which I think much more honourable, than circumcision; even the scars which I have received by stripes, blows, bruises, and chains, endured in his service, which ought to endear me to all who have a due regard to him. Because the word syuara denotes marks made by burning, some suppose that the apostle had in his eye those servants in the heathen temples on whose foreheads the name of the god to whom they belonged was in that way imprinted, and under the immediate protection of which god such servants were supposed to be. Hence the worshippers of the beast (Rev. xiii. 16) are represented as having a mark on their right hands, or on their foreheads, whereby they were known to be its worshippers. In like manner the servants of God are said to have his name on their foreheads, Rev. xxii. 4. In allusion to these customs, it is thought that the apostle calls the scars of the wounds which he received in Christ's service, the marks of the Lord Jesus. For besides his having been stoned and left for dead in the streets of Lystra, as he was five times scourged by the Jews, and thrice beaten with rods by the Romans, (2 Cor. xi. 24, 25,) it is probable he had suffered some of these punishments before this epistle was written, and that they had left scars in his body, by which he was distinguished as the ser ing what he had written they would not think differently from him in the principal articles of the Christian doctrine, (chap. v. 10,) he here shows his love to them, not only by giving them his apostolical benediction, but by calling them brethren; and, as Dr. Macknight observes, by making that appellation (for so it is in the original) the last word of his vant of the Lord Jesus. Brethren, the grace-The yet having expressed his persuasion, that after readunmerited favour, and the enlightening, quickening, || sanctifying, and comforting influences of his Spirit; be with your spirit—To guide, animate, renew, pu- | rify, and comfort you in the ways of truth and peace, || of wisdom, piety, and virtue. Thus, although the apostle's rebukes in the former part of this epistle were sharp and cutting, and although he seems to have treated the Galatians with some severity; || letter, except the word Amen. 298 b PREFACE ΤΟ THE EPISTLE TO THE EPHESIANS. OF F EPHESUS, a city famed for its commerce and riches, and for its being the metropolis of that part of Asia which was a Roman province, the reader will find an account in the notes on Acts, xix. 1. The apostle, it seems, first visited this city when on his way from Achaia to Jerusalem, as is related Acts xviii. 19, 20: at which time he preached in the synagogue of the Jews; but did not continue many days, though his preaching was not without fruit, as appears from his being desired by some of his hearers to tarry a longer time with them, that they might be more fully instructed in the doctrines which he taught. The reason why he did not comply with their request, was his believing it to be his duty to attend at Jerusalem at an approaching feast. From the history of the Acts we learn, that the Ephesians were then a very dissolute people, and extremely addicted to the arts of sorcery and magic, taught and practised there; "walking," as the apostle expresses it," according to the prince of the power of the air, the spirit which worketh in the children of disobedience," chap. ii. 2. Their city, also, was the very throne of idolatry; the worship of idols being performed in no part of the heathen world with greater splendour than at Ephesus, on account of the famous temple of Diana, which was built between the city and the harbour, at the expense of all Asia, (see note on Acts xix. 27,) and in which was an image of that goddess, said to have fallen down from Jupiter, Acts xix. 35. This image, as we may well suppose, was worshipped with the most pompous rites, by a multitude of priests, and a vast concourse of votaries from every quarter, who, to gain the favour of Diana, came to Ephesus to offer sacrifice at her shrine. Such being the state of religion and morals among the Ephesians, St. Paul, who was expressly commissioned by Christ to turn the Gentiles "from darkness to light, and from the power of Satan to God," resolved, at his departure from their city, to return soon, (Acts xviii. 21,) that he might have an opportunity of attacking idolatry in this its chief seat. Accordingly, having celebrated the feast of pentecost at Jerusalem, and afterward gone over the country of Galatia and Phrygia, strength ening the disciples, he came to Ephesus, (Acts xix. 1,) and preached boldly, first in the synagogue of the Jews, for the space of three months, discoursing concerning the things which related to the kingdom of God, verse 8. But the Jews, who had heard him with pleasure at his former visit, now opposed him violently, when they perceived that he preached salvation without requiring obedience to the law of Moses. They spake also with the greatest virulence against the gospel itself; insomuch that the apostle judged it improper to preach any longer in the synagogue. Separating the disciples, therefore, from the unbelieving Jews, he discoursed daily in the school of one Tyrannus, who either was himself a disciple, or allowed the apostle the use of his school for hire. "And this," as we learn from Acts xix. 10, "continued for the space of two years; so that all they who dwelt in Asia heard the word of the Lord, both Jews and Greeks." During this time, so extraordinary were his miracles, that "from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them;" which miracles, together with his preaching, were so blessed of God, that multitudes of the idolatrous inhabitants of Asia embraced the gospel; and, among the rest, many who had practised the arts of magic and divination. These, to show how sincerely they repented of their former evil practices, brought out the books which contained the secrets of their arts, and burned them publicly, notwithstanding they were of very great value. "So mightily grew the word of the Lord and prevailed" among the Ephesians. In consequence of this extraordinary success, the apostle had determined to spend a longer season in Asia; but a dreadful riot raised against him by Demetrius, a silversmith, who employed a great number of workmen in making silver shrines for Diana, (of which see Acts xix. 23-41, with the notes there,) caused him to alter his resolution, and to proceed immediately toward Macedonia, into which country he had already sent Timothy and Erastus. During the time, however, of the apostle's stay at Ephesus, a numerous Christian church was formed, chiefly made up of Gentile converts, whose piety and zeal appear, from this epistle, to have been remarkable. To watch over these, and administer to them the word of God, the apostle appointed several elders, or overseers. These, about a year after, when on his way from Macedonia and Achaia to Jerusalem, the apostle sent for, to meet him at Miletus; to whom, when they came, he delivered the pathetic exhortation recorded Acts PREFACE TO THE EPISTLE TO THE EPHESIANS. xx. 17-35, forewarning them both of great persecutions from without, and of divers heresies and schisms, which would arise among themselves. After this it appears that he never visited Ephesus again, nor saw any of the elders whom he now addressed. He wrote, however, this epistle to them for their further instruction and establishment in the faith; and that, it seems, within three or four years from this period; or, as is generally supposed, during the latter part of the time of his imprisonment at Rome. For, from what he himself says, (chap. iii. 1; iv. 1; vi. 20,) he was a prisoner when he wrote it, as he was likewise when he wrote to the Colossians, Col. iv. 10. Indeed, there is such a manifest correspondence between these two epistles, both in their subject matter and in the very form of the expression, that it may be justly concluded they were written at the same time, and sent together by Tychicus, who was intrusted with the care of both, but was attended by Onesimus, when he delivered that to the Colossians, Col. iv. 9. The design of the apostle in this epistle was to establish the Ephesian believers in the doctrine he had delivered; and for that purpose to give them more exalted views of the love of God, and of the excellence and dignity of the Lord Jesus; to show them that they were saved by grace; and that the Gentiles, however wretched they had been once, were now invited to enjoy equal privileges with the Jews; to encourage them, by declaring with what steadiness the apostle himself suffered for the truth, and with what earnestness he prayed for their establishment and perseverance. He also intended to arm them against false teachers, and to build them up in love and holiness, both of heart and conversation. If it be remembered that the most flourishing sects of philosophers had been, or were, settled at Ephesus, and in its neighbourhood; it will not be doubted that the apostle would make use of extraordinary caution in writing; and it is evident that this epistle is full of the sublimest doctrines, and written in a style equal to the nobleness of his sentiments, and the learning of those to whom it was addressed. Though this, perhaps, at first sight may render his meaning a little obscure, yet, by the assistance of the forementioned epistle to the Colossians, written while he was in the same circumstances, upon the same occasion, and to the same purpose, the sense and doctrine of the apostle here may be so clearly seen, and so perfectly comprehended, that there can be hardly any doubt left about it, to any one who will examine them diligently, and carefully compare them together. He begins this epistle, as he does most of the others, with thanksgiving to God, for their embracing and adhering to the gospel. He shows the inestimable blessings and advantages they received thereby, as far above all the Jewish privileges as all the wisdom and philosophy of the heathen. He proves that our Lord is the head of the whole church; of angels and spirits, the church triumphant; and of Jews and Gentiles, now equally members of the church militant. In the last three chapters he exhorts them to various duties, civil and religious, personal and relative, suitable to their Christian character, privileges, assistances, and obligations. To be a little more particular: In this epistle we may observe, I. The inscription, chap. i. 1, 2. II. The doctrine pathetically explained, which contains, 1. Praise to God for the whole gospel blessing, verses 3-14, with thanksgiving and prayer for the saints, verse 15 to chap. ii. 10. 2. A more particular admonition concerning their once miserable, but now happy condition, verses 11-22; a prayer for their establishment, chap. iii. 1-19; a doxology, verses 20, 21. III. The exhortation. First, general: To walk worthy of their calling, agreeably to, 1. The unity of the Spirit, and the diversity of his gifts, chap. iv. 1-16. 2. The difference between their former and their present state, verses 17-24. Secondly, particular: To avoid, 1. Lying, chap. iv. 25. 2. Anger, verse 26. 3. Theft, verse 28. 4. Corrupt communication, verses 29, 30. 5. Bitterness, verse 31 to chap. v. 2. 6. Uncleanness, verses 3-14. 7. Drunkenness, verses 15-21. With a commendation of the opposite virtues: To do their duty, as, 1. Wives and husbands, verses 22-33. 2. Children and parents, chap. vi. 1–4. 3. Servants and masters, verses 5-9. Thirdly, final: To war the spiritual warfare, verses 10-20. IV. The conclusion, verses 21-24. 300 THE EPISTLE OF PAUL THE APOSTLE ΤΟ THE EPHESIANS. CHAPTER I. After the inscription and benediction, 1, 2, the apostle enters on the subject of his epistle, by solemnly and devoutly thanking God for the blessings of the gospel conferred on true believers, whether Jews or Gentiles, in consequence of his eternal purpose to glorify his grace in pardoning, accepting for his children, sanctifying and saving such, through the blood of his Son, and the communication of his Spirit, 3-14. He assures the Ephesians of the fervency with which he offered his prayers to God on their account, that they might have still higher and worthier conceptions of the gospel, and of its glorious Author, as raised from the dead, and exalted to supreme dominion in the heavenly world, 15-23. A. D. 61 Christ. A. D. 64. A. M. 1069. PAUL, an apostle of Jesus Christ || Father, and from the Lord Jesus A. M. 4069. by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: d с 3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spirit 2 Grace be to you, and peace, from God our ual blessings in heavenly places in Christ: 2 Cor. i. 1. Rom. i. 7; 2 Cor. i. 1.1 Cor. iv. 17; d Gal. i. 3; Titus i. 4.- 2 Cor. i. 3; 1 Peter i. 3. Or, things, Chap. vi. 12. These blessings are here opposed to the earthly blessings which were promised to the natural descendants of Abraham, the ancient church of God, which consisted in the possession of Canaan, in victory over their enemies, fruitful seasons, &c., as described Deut. xxviii. To these, and such like blessings, Abraham's seed, by faith, were entitled by the promise, In thy seed shall all the nations of the earth be blessed. In NOTES ON CHAPTER I. the light of the gospel, the influences of the Spirit of Verses 1, 2. Paul, an apostle by the will of God God, the pardon of sin, adoption into God's fam-Not by any merit of my own; to the saints-Orily, the sanctification of our nature, and eternal life. holy persons, as Toiç ayious properly signifies; who are at Ephesus-And in all the adjacent places: for this epistle was not directed to the Ephesians only, but likewise to all the other churches of Asia; and to the faithful in Christ Jesus-Or the believers, as the word 505 is rendered Acts x. 45; 2 Cor. vi. 15; and 1 Tim. iv. 3, 10, 12. There seems to be no reason to suppose that the apostle gave the Christians at Ephesus this title on account of their being re-heavenly places-Or rather, In heavenly things, as markably faithful to Christ, in relying on him alone for salvation, without that attachment to the Mosaic law, which was found in some other churches, and particularly among the Galatians. For we find he uses the same title when addressing the Colossians, (chap. i. 2,) whom yet he reproves on this very account, chap. ii. 16. Grace be to you, &c.-See on Rom. i. 7. Verses 3-6. Blessed be God, who hath blessed us --God's blessing us is his bestowing spiritual and heavenly blessings upon us. Our blessing God is the paying him our solemn and grateful acknowledgments, both on account of his own essential blessedness, and of the blessings which he bestows on us; with all spiritual blessings-The spiritual blessings here spoken of are such as are necessary to the perfection and happiness of our spirits; namely, Ev Tols Erepavicis, it seems, ought to be here translated. Certainly, we must enjoy spiritual blessings in heavenly things, before we can enjoy them in heavenly places; namely, blessings which are heavenly in their nature, original, and tendency, and shall be completed in heaven; far different from the external privileges of the Jews, and the earthly blessings they expected from the Messiah. According as he hath chosen us in him-Both Jews and Gentiles, whom he foreknew as believing in Christ, 1 Pet. i. 2. That he speaks of such, and of such only, is evident from verses 12-14, where see the notes. Indeed, none but true believers in Christ, none but those whose faith in him works by love, are ever termed, in the New Testament, God's chosen, or elect. For the election spoken of in the New Testament is not the election of individuals, out of the mass of mankind, to repent, |