and testify in the Lord, that ye henceforth walk not as 17 This I say therefore, 17 Τουτο ουν λεγω, και μαρτυρομαι εν Κυρίῳ, μηκετι μας περιπατείν, καθως και τα λοιπα εθνη περιπάτει εν ματαιότητι του νοος αυτών other Gentiles walk in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, be. cause of the blindness of their heart: 19 Who, being past feeling, have given them: selves over unto lasciviousness, to work all uncleanness with greediness. 18 Εσκοτισμενοι τη δια νοιᾳ, οντες απηλλοτριωμενοι της ζωης του Θεου, δια την As speaking truth to one another in common conversation, is enjoined ver. 25. this must be a direction to the ministers of the gospel, to teach their people true doctrine. 2. We may make all the members grow. Αυξησωμεν, from the obsolete verb auge, hath a transitive signification in this passage, as its subsitute αυξάνω hath, 1 Cor. iii. 6, 7. Ver. 16–1. By whom the whole body being aptly joined together, &c. See the parallel passage, Col. ii. 19. The apostle's meaning is, that as the human body is formed by the union of all the members to each other under the head, and by the fitness of each member for its own office and place in the body, so the church is formed by the union of its members under Christ the head.-Farther, as the human body increases, till it arrives at maturity, by the energy of every part in performing its proper function, and by the sympathy of every part with the whole; so the body, or church of Christ, grows to maturity, by the proper exercise of the gifts and graces of individuals for the benefit of the whole.—By comparing the church to the human body, the apostle teaches, That there ought to be no envy nor ill will among Christians, on account of the gifts which individuals possess, ver. 3. That every one should pay to others that respect and obedience which they owe to them on account of their station and office, ver. 11. That no teacher should pervert the doctrine of the gospel, ver. 15. And that each, by employing his gifts and graces properly, should extend the knowledge and infuence of the Christian religion, to the utmost of his power, ver. 16. See 1 Cor. xii. Illustration, at the close. Ver. 17. 1. As the other Gentiles walk in, ματαιοτητι, the foolishness of their mind. This sense the adjective μαται hath, 1 Pet. i. 18. Ματαιας 17 Wherefore, the inspired teachers being appointed for the building of the church, this I, one of these teachers, command and testify by authority from the Lord to be your duty, that ye no longer walk, as the other Gentiles walk, who practise idolatry agreeably to the foolish imaginations of their own minds and reason. ings, which they vainly call wisdom. See Rom. i. 22. 18. And being darkened in the understanding, and incapable of distin guishing truth from error, they are alienated from the life enjoined by God: And all this, through the ignorance of God which is in them, and through the searedness of their conscience. (See Rom. xi. 7. note 3.) 19 Who having no feeling, of the pain which sinful actions ought to excite in the sinner himself, nor of the pain which they occasion to others, have given themselves up by lasciviousness, to the working of all uncleanness with eagerness. avasgoons, Foolish behaviour. The expression comprehends, not only idolatry, Acts xiv. 15. which the legislators and philosophers pretended to justify upon political principles, but all the vices flowing from, or connected with idolatry, and of which the apostle hath given a particular account, Rom. i. 24.-Now as idolatry was nowhere practised with greater splendor, or with more allurements than at Ephesus; and as it was nowhere more ingeniously defended; and its influence in corrupting the human mind was nowhere more conspicuous, it was highly proper to set before the Ephesians, a picture of their ancient manners, with an express injunction to relinquish them. Ver. 19.-1. Who being without feeling. Awnnynxores, literally, being void of sorrow; hardened against all impressions of grief on account of their wicked actions. Some MSS. read axores, hoping for nothing. These wicked men, disbelieving the resurrection of the body, and the immortality of the soul, have no hope of any happiness after this life; and therefore they have given themselves up to work uncleanness, &c. But though this read. ing gives a good sense, Mill rejects it as unsupported. The Syriac version renders it Qua abscinderunt spem suam. And the Vulgate, Qui desperantes. -Chandler says this word denotes men who are in the last and worst state of wickedness; men so abandoned as to have no remorse of conscience for the iniquities they have committed: so that, as it is expressed in the subsequent clause, they have given themselves up to the working of all kinds of uncleanness with greediness. 2. Work all uncleanness with greediness. Εν πλεονεξία. This word is commonly used to denote covetousness, because the more the covetous man possesses, the more he desires. It is the case likewise with those who are under the power of other bad passions, especially lust, which the more it is gratified, the more craving it becomes. Hence this word is used, 2 Pet. ii. 14. to denote inordinate desire in general, but especially lust. See Eph. v. 3. note 1. 1 Cor. v. 11. note 2. 2 Cor. ii. 11. note 1. Ver. 20.-1. So learned Christ. As in other passages Jesus signifies the gospel or doctrine of Jesus, so here Christ has the same signification. From this passage it appears, that very early some preachers of the gospel neglected 20 But ye have not so learned Christ ;1 21 (Ei ye, 134.) Since, indeed, ye have heard him and have been taught (er, 168.) concerning him, as the truth is in Jesus. 22 ALSO I COMMAND, (from ver. 17.) with respect to the former conversation, that ye put off the old man, which is corrupted (xara, 229.) by the deceitful' lusts; 23 And that re be renewed in the spirit (56.) of your mind; 24 And that ye put on the new man, which (xxa) after God is created in righteousness and true holiness. 25 Wherefore, putting off lying, speak the truth every one (μera, 243.) to his neighbour; for we are members one of another. 20 But ye Ephesians have not so learned the gospel of Christ, as to think these things allowable. 21 Since indeed ye have heard from us his precepts, and have been taught concerning his manner of life, exactly as the truth of these things is in Je sus. 22 I also command with respect to the whole of your former conversation in heathenism, that ye put off as an unclean garment, your old nature, (Rom. vii. 17. note 1.) which is corrupted by the deceitful lusts of the flesh, which ye habitually indulged while ignorant of God. 23 And that ye be renewed in all the faculties of your mind, by acquir. ing an enlightened understanding, a rectified will, and holy affections. 24 And that ye put on as a splendid robe, the new nature, which after the image of God is created in righteousness, and true holiness, in opposition to the holiness which is only ceremonial, and in appearance. 25 Being thus renewed, your actions should be the actions of renewed persons. Wherefore, putting off lying, which many of your philosophers think allowable in certain cases, (See Whitby's note) speak every one the truth to his neighbour : for we are members one of another. inculcating the duties of morality. Some commentators think this verse should be pointed and translated in the following manner: "Tuus de un övTws' quadere Xpisov. But ye are not so disposed: ye have learned Christ.— Of this abrupt, but emphatical manner of expression, we have a similar But ye shall not be example, Luke xxii. 26. Ύμεις δε εκ όντως, αλλά, &c. so: but he that is greatest among you, let him be as the younger. Ver. 22.-1. Deceitful lusts. The lusts of the flesh are justly called deceitful, because they deceive men into the belief that they are harmless, notwithstanding they will be their destruction at last. 26 Be ye angry and sin not: let not the sun go down upon your wrath : 27 Neither give place to the devil. 28 Let him that stole steal no more : but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 26 Οργίζεσθε, και μη άμαρτάνετε· ὁ ἥλιος μη επιδυετω επι τῷ παροργισμώ ὑμων 27 Μητε δίδοτε τοπον τῷ διαβολῳ. 28 Ὁ κλεπτων μηκετι κλεπτετω, μαλλον δε κοπιατώ, εργαζόμενος το αγαθον δοναι τῷ χρειαν εχοντι. ταις χερσιν, ἵνα εχῃ μεταδι 29 Πας λογος σαπρος εκ του ςόματος ύμων μη εκπορευεσθω αλλ' ει τις αγαθος προς οικοδομην της χρείας, ἵνα δῳ χαριν τοις ακούουσι. Ver. 24.-1. And that ye put on the new man. The dispositions of the mind are in scripture compared to clothes for two reasons: First, because they render persons beautiful or ugly, according to their nature : Secondly, because they may be put off or on at pleasure.—Chandler says, the apostle in the exhortation, Put off the old man, and put on the new, did not allude to the custom of exchanging clothes, practised in the first ages at baptism; see Gal. iii. 27. note : But that, the allusion is, either to the ancient theatrical representations, in which the actors assumed, and then laid aside, the characters and distinctive dresses of the persons introduced into the play : or, to the festivals of Bacchus, in which the Ephesians ran about the streets disguised in masks, singing songs in honour of Bacchus, and committing many disorders and violences. Ver.26.—1. Be angry, but do not sin. Anger, like all the other natural passions, is given for wise purposes; such as, 1. to make us exert ourselves vigorously in repelling the sudden assaults of enemies, robbers and thieves. 2. Being the strongest expression of displeasure, it is exercised with propriety towards children, servants, and other inferiors, to make them sensible of their faults, and to restrain them from committing the like faults in future. The anger of superiors in such cases, if it is not excessive or too long continued, is not only allowable but commendable, especially if more gentle methods have been used to reclaim the offenders without effect. But if anger is excited by trivial or slight provocations, or if it hurries the angry person to violent actions, or if it is long continued in, it is sinful, as the apostle hath insinuated in his precept concerning it. |