PUBLIC-DOMAIN CHRISTIAN BOOK
The Expositor's Greek Testament — Volume 3
Nicoll, W. Robertson (editor), 1851-1923 · 383,339 words · 613 reading sections
Introduction 229
sufficient reason for Paul’s departure in this case from his usual habit of designating by their locality the readers he addresses. But it is of more importance to see how different an aspect the textual question assumes when it is more closely examined. For the weighty fact presents itself that the words ἐν ᾿Εφέσῳ…
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Further, as regards Tertullian, from the passages already quoted, it may be inferred with much probability that he, as well as Marcion, did not have ἐν Ἐφέσῳ in his text. Por it is of the ¢itle that he speaks, and what he charges Marcion with falsifying is not the text itself but the title. If he had had the words …
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cum dicit “ Sanctis qui sunt fidelibus Ephesi” quid adjungitur? ‘In Christo Jesu” (Mai, Script. Vet. nova Collect., iii., p. 87). Ata much later period Sedulius Scotus also comments on the passage thus: Sanctis. Non omnibus Ephesiis, sed his qui creduntin Christo. Et fidelibus. Omnes sancti fideles sunt, non omnes …
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any individual but the bearer of the letter, with nothing to connect it with the particular locality, with little or nothing to recall Paul’s stay in Ephesus or any of the many things that made his work among the Ephesians so memorable and the terms on which he and they stood to each other so close and affectionate…
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in making it a sentence complete within itself, is “the saints who are also faithful’. Adopting this, some (e.g., Abbott, following Reiche, Ewald, etc.) take the Epistie to be addressed not to any particular Church or Churches as such, but generally to all the Christian people in the Phrygian parts. This hypothesis…
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writer is a prisoner. The reference to Tychicus as the bearer con- nects it with the Epistles to Philemon and the Colossians (cf. vi. 21, Phil. 13, Col. iv. 7), and suggests that these three letters belong very much to the same period, and that they were written when Paul was occupied very much with the same questi…
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These arguments, however, when narrowly examined, are not so convincing as they appear at first sight to be. A runaway slave would in reality be more likely to escape discovery in the thick masses of the population of the world’s metropolis than in Czsarea. Our ignorance of the circumstances of the flight of Onesim…
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most important perhaps is found in the points of contact on the one hand between Philippians and the earlier Pauline Epistles, especially Romans, and on the other hand between Philippians and the other three Epistles of the Captivity. These have been worked out with care by Lightfoot among others, at once with reg…
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the divinest compositions of man,” embracing “every doctrine of Christianity—first those doctrines peculiar to Christianity, and then those precepts common to it with natural religion” (Table Talk). What gives it its peculiar majesty is the way in which it carries everything back to God Himself, His will, His etern…
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Epheser- und Kolosser-briefe ; J. Késtlin’s Der Lehrbegriff des Evang. und der verwandten Ν. Τ. Lehrbegriffe ; A. Linemann’s De Epistola ad Ephesios Authentia ; J. FP. Raebiger’s De Christologia Paulina contra Baurium Commentatio ; C. von Weizsacker’s A post. Zeitalter ; L. Usteri’s Entwicklung des Paul. Lehrbegrif…
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T. Beck, Erklarung des Briefes Pauli an die Epheser; FP, Bleek, Vorlesungen Πεν die Briefe an die Kol., d. Philemon, 1. d. Epheser ; K. Braune, in Lange’s Bibelwerk ; J. G. Candlish, The Epistle of Paul to the Ephesians; J. L. Davies, The Epistles to the Ephesians, Colossians and Philemon; John Eadie, Commentary on…
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I. τ. ΠΑΥΛΟΣ "ἀπόστολος “Inood Χριστοῦ] "διὰ θελήματος Θεοῦ, κ 4 σοτεῖ. t: ο τοῖς “ἁγίοις τοῖς” οὖσιν ἐν ᾿Εφέσῳ ὃ καὶ i,1; Titus i. 1; also Rom.i.1; Gal. i. τ; Phil. i. 1. i. 1; also Rom. xv. 32; 2 Cor. viii. 5. Rom. i. 7; Heb. iii. 1. dc Ce ie ο 1 Tim. i, 1; 2 Tim. b xr Cor. i. 1; 2 Cor.i. 1; Col.i. 1; 2 Tim.…
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, Cyril Jer., etc. D omits τοις before ονσιν. Marc., Basil. It is omitted by WH, and let us see how he infused the new spirit of Christianity into the old accustomed heathen forms of epistolary correspond- ence. This Epistle opens in Paul’s usual way, with a greeting in which both the writer and the readers are…
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The phrase used here in Ephesians defines the apostleship as an office which came to Paul neither by his own will nor by the act of any man, but by direct Divine call and appointment. His Epistles certainly reflect his consciousness of this fact. His work, his discourses, his letters all alike reveal the convict…
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243 ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ ο ΘΔ]. 131. ' Χρ. before Ino. Β. belong to the text of the manuscripts followed by Origen early in the third century, nor to that of those mentioned by Basil about a century and a half later. The omission is supported also to some extent by a statement made by Tertullian regarding …
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Ver. 2. χάρις ὑμῖν καὶ εἰρήνη: Grace to you and peace. Supply εἴη, on the analogy of other optatives, e.g., in 1 Pet. I, 2; 2 Pet. 1. 2; Jude 2, ‘This: isthe Christian rendering of the greeting with which letters began. It combines the Greek form with the Hebrew, but trans- lates the χαίρειν of the former into t…
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μόνον μένος... vie τῷ πων. κέναι, τὸ δὲ τῷ ίζεσθα μόνον ue pees 2 peregie ἄξιον... ὅπερ εὐλογητὸν ἐν τοῖς χρησμοῖς ᾷδεται (De Migr. Abr., § το, i., 453, Mang.; cf. Thayer-Grimm, sub voc.). The distinction is shortly expressed thus by Light., “‘ while εὐλογημένος points to an isolated act or acts, εὐλογητός des…
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This form of doxology (as well as the prayer in the greeting for grace and peace) occurs again in 2 Cor. i. 3 (as also in 1 Pet. i. 3), but with a different reference—there with regard to Paul’s own experiences, here with regard to the Christian enlargement of others.—6 εὖλο- γήσας ἡμᾶς: who blessedus. Tosuppose…
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tongues, etc., dealt with in 1 Cor. xii., etc. This latter supposition is refuted by the inclusive πάσῃ. The expression is a large one, covering all the good that comes to us by grace—whether the assur- ance of immortality, the promise of the resurrection, the inheritance of the king- dom of heaven, the privileg…
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In three out of the five occurrences the term has the local sense (i. 20, ii. 6, 111. 10), and in a fourth (vi. 12) that sense is also possible, though not certain. The expression in all probability has the same application in the present instance. To take it, with Chrys., Thdt., Beng., and more recently Beck, a…
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‘) 248 I= yer. 20; τοῖς | ἐπουρανίοις "ἐνὶ χριστῷ, 4. καθὼς "' ἐξελέξατο ἡμᾶς " ἐν fi’ 10, vi αὐτῷ “πρὸ” “καταβολῆς κόσμου, " εἶναι ἡμᾶς ἁγίους καὶ " ἀμώμους 12 only; Matt. xviii. 35; Dan. iv. 23. in Epp.); Deut. vii. 7. ἀπό, Matt. xiii. 35 al. ix. 24; 2 Kings xxii. 24. 1 Omit εν some cursives, ¢.g., 7. m= Ma…
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Ri ΠΡΟΣ ΕΦΕΣΙΟΥΣ writings, but it occurs also once in John (xvii. 24) and once in Peter (1 Pet. i. 20). It is akin to the form ἀπὸ καταβολῆς (Matt. xiii. 35, omitting κόσμου with LTTrWHR marg.), ἀπὸ καταβολῆς κόσ- μου (Luke xi. 50; Heb. iv. 3; Rev. xiii. 8); as also to these phrases: ἀπ᾿ ἀρχῆς (1 Thess. ii. 13)…
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250 r 2 Cor. ii. 17, ΧΙ 19; κατενώπιον αὐτοῦ ἐν] ἀγάπῃ, 5. " προορίσας 2 ἡμᾶς εἰς ' υἱοθεσίαν Col. i. 22: διὰ ἸΙησοῦ χριστοῦ ὃ “eis αὐτὸν, κατὰ τὴν " εὐδοκίαν τοῦ θελήματος ude 24; vit. ἵν. 17 vat. 5 ver. 11 reff. t Rom. viii. 15, 23, ix. 4; Gal. iv. 5 only ἡ. u=Col. i. 20, v Matt. xi. 26 ||; Luke ii. 14; Phil…
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3 «ον by Light., Notes; ut sup., 313), and above all that it is Paul’s usual, if not constant, habit to place ἐν ἀγάπῃ after the clause it qualifies (Eph. iv. 2, 15, 16, v. 2; Οσοι. ΑΝ 2; 1 Thess. v. 13; ef. also, though in association with other terms, Simm. 1%. Τῶν ο Tim. 1, 12). On the whole this connection…
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251 (ΕἸ1.). It is also to be noticed (cf. Mey.) that both in Romans (viii. 29) and in 1 Peter (i. 2) it is the πρόγνωσις, not the mpoopicpés, that is represented as antecedent to the election or as forming its ground. This Divine προορισμός, like the Divine ἐκλογήν has in the Pauline writings, in which it recei…
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iving us the filial mind, leading us by His Spirit, translating us into the liberty of the glory of His children (Rom. vii. 12, 14, 21; Gal. iv. 6).—«ls αὐτόν: unio Himself, that is, not unto Christ, as De Wette, V. Soden, etc., still think, but unto God. Here, as in ver. 4, we read αὐτοῦ, not αὑτοῦ (as Stephens…
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purpose of His will”; Rhem., “according to the purpose of His will” ; Tynd., “ ac- cording to the pleasure of His will’; Cran., Gen., AV, “according to the good pleasure of His will”. The noun εὐδοκία (Vulg.-Clem., beneplacitum) is a biblical term. It is not current in profane Greek, but represents the ps of the…
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253 αὐτοῦ, 6. εἰς “ ἔπαινον " δόξης 1 τῆς 2 χάριτος αὐτοῦ, 7 ἧς 5 * ἐχαρί- w See Phil. τωσεν ἡμᾶς " ἐν τῷ ἠγαπημένῳ, 7. "ἢ ἐν ᾧ ἔχομεν 4 τὴν " ἀπολύτρωσιν Pet. i. 7. 23; Col. i. 27. y attr., Acts i. 1 reff. a Vv. 3, 4 reff. b Col. i. 14; 1 Cor. i. 30. Heb. ix. 15, xi. 35; Dan. iv. 32, Chis. Ms lens δοξης DE. x= …
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Ver. 7. ἐν ᾧ ἔχομεν τὴν ἀπολύτρω- 254 ow: in whom we have the redemption. Here and in the parallel passage in Col. i. 14 the readings vary between v and ἔσχομεν. In the present κι ας sd πω... has the sup- port of some good authorities (ΝΕ, Copt., Eth., etc.), the weight of documen- tary evidence is largely on …
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noun, and their cognates is that of a re- demption effected by payment of a price, or a release granted on receiving a price (Plut., Pomp., 24; Plato, Leges, 11, p. 919(a); Polyb., xxii., 21, 8; Exod. xxi. 8; Zeph. iii. 1); and in the Pauline Epistles it denotes the deliverance accomplished at the cost of Christ…
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The attempt has been made to prove that this great phrase, ‘‘the blood of Christ,” covers two ideas which ought to be distinguished, namely, that of the blood as shed and that of the blood as offered, or death and life as two different conceptions, Thus the phrase in question is interpreted as setting forth Chri…
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dhere only; διὰ τοῦ αἵματος αὐτοῦ, τὴν 3 ἄφεσιν τῶν " παραπτωµάτων, κατὰ τὸ see Col. i. 14. ε ch. il. 7, ὃ iii. 8, 16; Phil. iv. 19; Col. ii. 2. 4 Cor. iv. 15, ix. 8; 1 Thess. iii. 12. 1 ro πλοντος etc., Or., Cyr., Bas., Chrys., Euthal., etc. fattr., Rom. iv. 17; Col. i. 23; ch. ii. 4, 1ο al. h=ver. 17; Col. i…
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7—8, grace to abound towards us, or the gifts in which His abounding grace was to be seen, namely, those of insight and practical intelligence or discernment with regard to the deep things of His saving counsel. There is considerable difference of opinion, however, with respect to the connection of the clause, …
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257 and that not in respect of other qualities in God Himself, but in respect of what it does for us. Hence most (Harl., Mey., Ell., Abb., Haupt, etc.) understand the clause to refer not to God the Giver, but to us the receivers. This is borne out also by the ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν π…
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i Luke i. 17 πάσῃ σοφίᾳ καὶ ᾿ ppovycer! 9. "γνωρίσας ” ἡμῖν τὸ ' μυστήριον τοῦ Kings ti θελήματος αὐτοῦ, κατὰ τὴν "' εὐδοκίαν αὐτοῦ ἣν " προέθετο ° ἐν k John xvii. 26; Ezek. xliv. 23; Eph. and Col. fr. iv.11; Dan. ii. 29 al. m ver. 5 reff. 1 For Φρονησ., γνωσει 17; συνεσει 71. n Rom. i. 13, iii. 25 only; Exod. xl.…
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αὑτῷ το. Peis! “ οἰκονομίαν τοῦ " πληρώματος τῶν "Ἥ καιρῶν, 259 t ἀνα- p=Matt. x. 18. κεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ," τὰ ὃ ἐπὶ * τοῖς οὐρανοῖς q=Ch. iii. ch. iii. 2; Col. i. 25; Luke xvi. 2 reff. 24 reff. t Rom. xiii. 9 only t. 1 For εις, κατα τὴν A, r=Gal., iv. 4 only. only; see s See Mark i. 15; Luke…
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260 ὀργῆς (Rom. ii. 5), κρίσις μεγάλης ἡμέρας (Jude 6). In Gal. iv. 4 the phrase takes the more general form τὸ πλήρωμα τοῦ χρόνου; hereit has the more specific form τὸ πλήρωμα τῶν καιρῶν, the ful- ness of the seasons, or series of appointed, determinate times. The idea of the fitness of the times, it is probab…
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pensation of the Gospel, and that dispen- sation as fulfilling itself in the whole period from the first advent of Christ to the second. In this last respect the present passage differs from that in Gal. iv. 4. In the latter “the fulness of the time” appears to refer definitely to the mission of Christ into the …
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its end or object a certain summing up of all things. But in what sense is this summing up to be understood? The precise meaning of this rare word avake- φαλαιώσασθαι has to be looked at. In the classics it is used of repeating summarily the points of a speech, gather- ing its argument together in a summary for…
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261 compound verb. The ἄνα is taken by many to add the idea of again, and to make the result or end in view the bringing things back to a unity which had once existed but had been lost. So it is understood by the Pesh., the Vulg., Tertull. (e.g., in his Adv. Mare., v., 17, ‘‘affirmat omnia ad initium recolligi …
645 wordsSECTION 281Προς Εφεσιους L
u Hereonly. καὶ τὰ ἐπὶ γῆς" ΤΙ. ἐν αὐτῷ, ἐν ᾧ καὶ "ἐκληρώθημεν Ἱπροορισθέντες 1 Kings Xiv. 41. "κατὰ " πρόθεσιν 2 τοῦ τὰ ὃ v Acts iv. z=Acts ii. 23, iv. 28, xiii. 36; Heb. vi. 17. πάντα * ἐνεργοῦντος κατὰ τὴν * βουλὴν 28; Rom. viii. 29, 30; 1 Cor. ii. 7; ver. 5 only ἐ, 11; ch. iii. 11; 2 Tim. i. 9; Acts xxvii. …
808 wordsSECTION 282Προς Εφεσιους L
Ver. 11. ἐν ᾧ καὶ: in whom also τος. The καί does not qualify the subjects (for there is no emphatic ἡμεῖς, nor is there any such contrast between ἡμεῖς and ὑμεῖς here as appears in verses 12, 13), 10-11. but refers to what is expressed by the verb and presents that as something additional to what has been expr…
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263 over into that of inheritance. Thus, too, in the OT the blessings of the people of God, recognised to be possessed by God’s free gift and not by the people’s merit, came to be describedin terms of a heritage, and God Himself, the Giver of all, was looked to as the supreme portion of His people, the possessi…
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a Acts iii. τοῦ θελήματος αὐτοῦ, 12. "εἰς τὸ εἶναι ἡμᾶς εἰς " ἔπαινον δόξης 1 19, Vii. 19; c Here only. αὐτοῦ 3 τοὺς “ προηλπικότας "ἐν τῷ χριστῷ ὅν 13. ἐν ᾧ καὶ ὑμεῖς," d1 Cor. xv. 19; Ps. xxxii. 21. Lens δοξ. A, al., Chr., Thdrt., Oec.; text {BDEFGKLP 1, 35, 48, 57, all Eus. Cyr., Dam., Th! 2 After δοξ. omit …
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11-12. Ver. 12. εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον τῆς δόξης αὐτοῦ: to the end that we should be unto the praise of His glory. The art. τῆς is inserted by the TR before δόξης, but on slender authority. It is omitted by most of the primary uncials and other important documents. On the other hand, the αὐτοῦ after δόξη…
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265 able, use of the article as distinguishing subject from predicate, and it turns the εἰς ἔπαινον κ.τ.λ. awkwardly into a paren- thetical sentence—‘to the end that we, to the praise of His glory, should be those who have before hoped in Christ”. It is to be further noticed that the προ in προηλπικότας must ha…
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e2Cor. vi. ἀκούσαντες τὸν "λόγον τῆς “ ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ἄμ ee " τ ᾿ 15 ὑμῶν," év® ᾧ καὶ πιστεύσαντες ᾿ ἐσφραγίσθητε ὁ τῷ * πνεύματι τῆς ames 1. 18. f=2 Cor. i. 22; ch. iv. it: see Rev. vii. 3 al. g Here only; see Rom, i. 4, viii. 15; xi. 8; 2 Cor. iv. 13; 2 Tim. i.7; Heb. x. 29. 1 τῆς om. FG, …
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a 13. resumption we should expect not ἐν ᾧ καί, but ἐν ᾧ καὶ ὑμεῖς. But anacoloutha are quite in Paul’s way, and they are not all of one type or one extension (cf, Win.-Moul., p- 704), and the καί (minus the ὑμεῖς) is appropriate as giving an ascensive force to the πιστεύσαντες. This view of the construction h…
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267 gospel of your salvation. Further defi- nition of the word of the truth”. The preached word which has the truth for its essential content is that which brought you the good tidings of salvation. Here, again, the gen. is not that of αββος. or identity (Harl., etc.), but most probably that of content or subje…
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nConstr. ἢ" ἐπαγγελίας τῷ ἁγίῳ, 14. " ὅς ] ἐστιν ' ἀῤῥαβὼν 5 τῆς " κληρονομίας Mark xv. 16; Gal. 116; ὰ iii. 13, vi. αὐτου. 17; Phil. i. 28 al. fr. 1 Pet. i. 4. 1 Ver. 7 reff. Mal. iii. 17; 2 Chron. xiv. 13. i2 Cor. i. 22, ν. 5 only; Gen. xxxviii. 17, 18, 20. ἡμῶν εἰς ' ἀπολύτρωσιν τῆς ™ περιποιήσεως, εἰς " ἔ…
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y the promise, or being the object or content of the promise in the OT, The τῷ ἁγίῳ, thrown emphatically to the end of the clause, designates the Spirit solemnly in respect of the essential per- sonal quality of holiness. Taken together with the general tenor of the paragraph and with the fact that in the ὑμεῖς …
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269 meant to suggest the idea of obligation on the believer’s side, as Light. thinks, who takes it to intimate that “the Spirit has, as it were, a lien upon us’’.—eis ἀπολύτρωσιν: unto the redemption. The “unto” of the RV is to be preferred to the “until” of the AV. The clause is to be connected not with the ὅς…
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. Ιησοῦ 1 καὶ τὴν “ ἀγάπην thy? “ εἰς πάντας τοὺς " ἁγίους, 16. οὐ Ρ constr., Acts xvii. 28, xviii. 15, xxvi. 3; πίστ. ἐν, Gal. ol. i. 4; 1 Tim. iii. 13; 2 Tim. iii.15; Paul only. q Rom. v. 8; Col. i. 4; 1 Pet. iv. 8 1 Insert Χριστω DEFG, d, e, g, Goth., Syr.-P., Eth., Victorin. 3 αγαπην την om. (home@otel.) SAB …
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15. tween those addressed and himself in thanksgiving | and prayer.—dkovoas τὴν καθ᾽ ὑμᾶς πίστιν ἐν τῷ Κυρίῳ ᾿Ιησοῦ: having heard of your faith in the Lord Fesus. It has been wrongly inferred from the ἀκούσας that the writer had no per- sonal acquaintance with those addressed and knew of their conversion only b…
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571 phrasis for the former. Such phrases as ὡς καί τινες τῶν καθ᾽ ὑμᾶς ποιητῶν ; the above νόμου τοῦ καθ᾽ ὑμᾶς; and τῶν κατὰ Ιουδαίους ἐθῶν (Acts xvii. 28, xviii. 15, xxvi. 3) may be thus explained ; and in later Greek κατά with an acc. is fre- quently used where the older classical Greek would have had the gen…
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s=Acts vi. "παύομαι 1 ' εὐχαριστῶν ὑπὲρ ὑμῶν " μνείαν ὑμῶν " ποιούμενος "ἐπὶ 13 al.; - Η - ΄ δ ἢ - - Cal. το; τῶν προςευχῶν μου, 17. ἵνα ὁ "θεὸς "τοῦ κυρίου ἡμῶν ᾿Ιησοῦ χριστοῦ, xxviii, ὁ "πατὴρ τῆς " δόξης, δῴη ὃ ὑμῖν ’ πνεῦμα " σοφίας καὶ " ἀποκαλύ- 20. t=John xi. 41; Rom. i. 8 al. fr. aul only. 1 Pet. i. 3 on…
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Ver. 17. ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ nh : that the God of our Lord Fesus Christ. In the parallel passage in . Col. i. g the ἵνα is preceded immediately by αἰτούμενοι, and has the reduced or sub-telic force which it has after verbs of asking, expressing the content of the prayer, but that in the light of pur…
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273 ii. 8; ‘‘the cherubims of glory,” Heb. ix. 5, etc. The appropriateness of the title here lies in the preceding definition of the final end of God’s counsel and grace—eis ἔπαινον τῆς δόξης αὐτοῦ.-- δῴη ὑμῖν: may give unto you. Lachm., Fritzsche (Rom., iii., 230) and Haupt (who refers to the confirmation furn…
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b=Col. i. 9. pews ἢ ἐν “ ἐπιγνώσει “ αὐτοῦ, 18. “ πεφωτισμένους τοὺς ὀφθαλμοὺς c=cb: iv, 13; Col. i. τῆς ‘KapSias ὑμῶν,ὶ 5 εἰς τὸ εἰδέναι Spas” τίς ἐστιν ἡ ἢ ἐλπὶς τῆς 9,10, ii. 2; 1 Tim. ii. 4 al.; Heb. x. 26; 2 Pet. i: 2, 3, 8, ii. 20; Paul and 2 Pet. only. Heb. vi. 4; see x. 32; Ps. xviii. 8. h Ch. iv. 4 only;…
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17---1δ. others only with the ἀποκαλύψεως. But the course of thought and the balance of the terms point to it as qualifying the two gifts specified in the preceding sentence. Ver. 18. πεφωτισμένους τοὺς ὀφθαλ- μοὺς τῆς διανοίας ὑμῶν: the eyes of your understanding (heart) being enlightened. For the διανοίας of …
445 wordsSource & rights
Public domain historical edition (1897); scan/OCR from Internet Archive.
Project Gutenberg source record →
Historical Christian writing; not Scripture.