Galatians 6

Galatians 6:1-10

The apostle pursues his practical exhortations, especially enforcing mutual love, and a care of each other, with a zeal in doing good; and cautions the Galatians against thinking too favourably of their own spiritual state. Gal. VI. 1—10.

GALATIANS VI. 1.

I HAVE cautioned you against envy and mutual provocation; but, my brethren, rest not merely in a freedom from such unkind affections towards each other, but labour to be mutually useful, and that in your best interests: and if a man be overtaken in any fault through

as fall should be restored with meekness.

his own frailty, or the surprise of a temptation, *do ye who are spiritual,*ᵃ and, having received the Spirit of God yourselves, are best fitted for such an office, endeavour to restore such an one, and to reduce (as it were) that disjointed member, not with a rigorous severity, but in the spirit of meekness, gentleness and love; *considering thyself,*ᵇ whosoever thou art, lest thou also being still in the body, and liable to the like assaults, shouldst be tempted, and fall as thy brother hath done, so as on this account to stand in need of the same kind office from him which thou art now called to render to him. Be ready then in this and all other respects to bear one another’s burdens; and let it be your care with mutual tenderness to comfort and support the weak; (compare Rom. xv. 1; and 1 Thess. v. 14;) accommodating yourselves to each other in the most engaging and obliging manner, that you may thus make all about you as easy and happy as you can; and so, instead of seeking to impose the heavy burden of the Mosaic law on others, you will fulfil that which is especially the law of Christ, even that law of love which was enjoined by him as his command, and will esteem it as your highest honour to wear that badge of mutual love by which he requires his disciples to be known. (John xiii. 34, 35; xv. 12.) And surely we may willingly receive that law from one who was himself such an unequalled example of love; and who with so gracious a sympathy bore our burdens of sorrow, and carried away the load of our guilt.

Ye who are spiritual.] Dr. Whitby, and some others, understand this as a charge addressed to ministers, who by the extraordinary gifts they had received were best fitted for this work. But we know that the word spiritual is in the writings of St. Paul sometimes opposed to carnal; (Rom. vii. 14; viii. 6; 1 Cor. iii. 1;) and if it should be allowed here to signify such as were endowed with some supernatural gifts, it would not support the limitation proposed, since the apostle speaks of the Galatians in general as having received the Spirit: (chap. iii. 2:) I must therefore think, with Mr. Locke, that the expres-

sion here signifies such as were eminent for gifts or graces.

ᵇ Considering thyself.] It is justly observed by Mr. Blackwall, (Sacr. Class. Vol I. p. 133, 134,) that this sudden transition from the plural number to the singular adds a great deal of beauty and force to the caution: for it is as if the apostle should have said, “Let every particular person among you remember that he may also be in danger through his own frailty; and by thus looking to himself he will be induced to carry it with greater tenderness to others, and will be more disposed to pity and assist them.”

Every one shou d try his own wor .

Remember too the caution I have given you against vain glory, (chap. v. 26,) and take heed of an over weening opinion of yourselves: for if any one think himself to be something considerable, when indeed he is nothing like what he apprehends ; and in particular, if he be so conceited of his own sufficiency as to imagine he is wise and good enough to resist any temptation that may arise, and please himself that he may glory in the applause of others as secure from danger, he deceiveth himself, and the worst part of the fraud falls on his own head ; so that, instead of gaining from others, or securing to himself that honour which he expects and aims at, he only makes himself so much the more contemptible, and his danger is proportionable to the high conceit which he hath of himself. But to prevent so great an evil, let every one try and examine his own work by the word of God, the great rule to which all our actions and thoughts should be adjusted, and take care that it be such as God and his own conscience may approve ; and then he shall have matter of rejoicing in what he finds in himself alone, and not in the applause he receives from another : he shall then have a solid foundation of delight, in reflecting upon the state of his own soul, and what the grace of God has wrought in him and by him, instead of subsisting precariously and meanly on the good opinion or applause of others, who so frequently know not what it is that they commend, and are imposed upon by false appearances, so that their testimony can give but very little solid satisfaction to a mind that thinks justly and seriously. For every one shall finally bear his

• He shall have matter of rejoicing in himself alone, and not in another. ] Mr. Locke thinks that the apostle hints here at the same thing which he expresses afterwards more fully concerning the false teachers, (ver. 13,) that what they had in view was to glory in others, whom they prevailed with to be circumcised ; and so would have κρυμμια to be rendered glorying, (which is indeed the common meaning of the word,) and would consider it as a caution to them to be careful of their own particular actions, that they were such as would afford them matter of glorying in themselves, and not vainly in others. But the word also signifies rejoicing, as our translators often render it elsewhere, (Cor. i. 14 ; Phil. i. 26 ; ii. 16 ; Heb. iii. 6,) which seems sufficiently to express the sense of it, as I have explained it in the paraphrase, and evidently suits the apostle’s way of writing.

tians should be liberal to their ministers,

wn burden, and shall be accountable to God, s: n the great day when he appears before him, or his own behaviour; so that there is but little oom to be solicitous about the sentiments of thers; in comparison of that care which we uight to take of our own temper and conduct.

A farther advice which I would give you is, 6 Let him that is taught and instructed in the word and doctrine of Christianity, liberally communicate in all good things, according to the ability that God hath given him, to the support and maintenance of him that teacheth him; that so the mind of the teacher may not be kept in an anxious state about his own subsistence, but may with greater composure and cheerfulness attend to the cares of his sacred office.

It is indeed an easy thing for interested men; to find excuses for the neglect of this, and other liberalities which are required by the gospel of Christ; but be not deceived, in this or any other respect, by the treachery of your own hearts, which may more fatally impose upon yourselves than upon any others; for though men know not what to answer to some artful pleas which may be invented as an excuse from duty, the blessed God, who penetrates all hearts, as well as sees all external circumstances, is not to be mocked by these vain pretences: for whatsoever a man soweth, whether it be good or bad, whether he be liberal or sparing in it, that shall he also reap, and the return shall be answerable to it, both with respect to the kind and degree of it. So that on the one hand, he that soweth to his flesh, he that employs his substance, time, and thoughts, merely or chiefly in gratifying and indulging the flesh, or for the satisfaction of his own bodily necessities, conveniences, or pleasures, shall of the flesh reap nothing better than corruption; and as the flesh

d Be not deceived, &c.] The apostle here with great propriety and force exposes the evasions some would make use of to excuse themselves from acts of liberality; by which, however they might impose on others, they would egregiously deceive themselves, as every circumstance lies open to an all seeing God, and they assuredly

should reap according as they sowed; metaphor which he employs elsewhere to excite to liberality; (2 Cor. ix 6;) the thought of which must silence every vain pretence that may be brought against s plain a duty, and is most admirably suited to regulate and heighten the proportion, as well as to enforce the practice of it.

nd not e weary in well doing.

itself shall soon corrupt in the grave, so will he utterly lose all the fruits of his labour and expense in its service : but, on the other hand, he that soweth to the Spirit, he that under the influences of the Spirit of God employs his capacities, abilities, and possessions, to promote the interests of religion in his own mind and in the world about him, shall, as the fruit of what is thus sown by the continued assistance and grace of the Spirit, reap life everlasting; when he shall leave the world, his immortal spirit shall inherit eternal glory, and whatsoever be his portion now, he shall be fully recompensed at the resurrection of the just, (Luke xiv. 14,) when all the hope of the sinner is perished.

And having such a prospect then before us, let us not be weary or discouraged, in all the labour and fatigue, in all the expense and difficulty of well doing ; for in due season, or in that proper time which the wisdom and goodness of God hath appointed, (even when the harvest is come, for which it is best that we should now wait,) we shall reap an abundant and ample reward, if we do not faint, and suffer our hands to hang down, either through sloth or fear. As long therefore as we have opportunity, as long as life continues, and Providence puts power in our hands, let us endeavour to do good to all men, to strangers and enemies, as well as brethren and friends, but especially to them who are of the household of faith, to them who are united to us in the bonds of Christian faith and love, and who on that account, as belonging to one family, and heirs of the same hope, have a peculiar claim to our regard.

IMPROVEMENT.

THESE exhortations of the apostle cannot be expressed in more lively terms, and it is scarce possible to represent them in clearer and plainer language. The great difficulty here, and in other such instances, is to bring our hearts to submit to what our understanding must so readily apprehend and approve. Let us earnestly pray that God would diffuse more of his Spirit on all professing Christians, that, beholding each other with undissembled and fervent love, every one may affectionately endeavour to advance the happiness of all ; and, instead of severely

Reflections on the love we owe to one another.

censuring one another, let us endeavour mutual reformation, by such exhortations and advices as different circumstances may require: doing all in the spirit of Christian meekness, and in an humble sense of our own infirmities. Let us pray that the law of Christ, the new commandment he has given us to love one another, may in all its extent be ever sacred to us, and that in consequence of the regard we owe to so benevolent a Master, there may be a constant readiness in us to assist each other under every burden, to relieve according to our ability every want, and to do good to all as we have opportunity, but especially to those of the household of faith, who, as belonging to that household, whatever their station or circumstance in life may be, ought to be dear to every member of the family.

Let us remember that there is as certain a connection between our conduct here and our state hereafter, as there is between the kind of grain sown and the harvest to be reaped from it. The generality, alas, are sowing to the flesh, and the harvest to such will be shame and corruption: but for our parts, let us sow to the Spirit liberally and largely, and have our fruit unto holiness, that we may thus inherit everlasting life. (Rom. vi. 22.) And when we are ready to faint, let us encourage ourselves and each other with the prospect of that blessed day, when, though the seed time may be attended with tears, we shall come again rejoicing, bringing our sheaves of honour and joy with us. (Psal. cxxvi. 5, 6.) It is in due season, it is at the time God has wisely appointed, that we shall receive this reward of grace; let us wait for it, as we well may, with patience and humility.

The day is coming when every one shall bear his own burden, and each of us shall answer for himself; that awful day, when every one shall reap the fruit of his own way, and shall receive according to that he hath done, whether it be good or bad. (2 Cor. v. 10.) Let us see to it, therefore, not to deceive ourselves with a vain imagination that we are something, when we are nothing; and not be satisfied to rest in the good opinion which others have of us, so as to have our rejoicing in them. And, whatsoever duty be required of us, let us not amuse ourselves with trifling excuses, which never can deceive that God who is not to be mocked; but let us set ourselves in earnest, ever to cultivate true inward religion, even that of the heart, in the sight of him who searcheth it: then will the testimony of our conscience be a source of joy; and we shall find that joy solid and permanent.

And if God bless the ministers of his gospel, as the instruments of bringing this joy to the soul, it will be attended with that readiness which the apostle requires to communicate to them in all good things, while, if they understand their character and office, there will be in them that moderation of desire on the one hand, and that zeal and love for souls on the other, which will

VOL. 5.

The apostle sums up the design of his epistle,

make it a thousand times more pleasant to communicate spiritually xi. als than to receive temporals, even from those who give with the most willing mind, and so double the gift, whether it be greater or less.

Galatians 6:11

The apostle concludes his epistle, with cautioning attacks of Judaizing teachers, declaring the incumcision or uncircumcision, and pressing them to that gospel for which he had himself suffered VI. 11, to the end.

GALATIANS VI. 11.

YOU see, my brethren, with what large letters a I have written this epistle to you with my own hand, b not being willing to omit this opportunity of testifying the affection and concern which I have for you, not choosing, as I mostly do on such occasions, to employ the pen of another, who might be more used to the Greek character than myself.

The sum of all is this; that as many as desire to make a fair appearance in the flesh, and to set themselves off by standing up for the observance of the Jewish rites and ceremonies, these would constrain you Gentile converts to be circumcised, and to be subject with them to the carnal ordinances of the law, only lest they should suffer persecution, c which the profession

a You see with what large letters.] Dr. Whitby remarks in his note on this place, “that St. Paul never uses the word ἑγαμ- μαία when he speaks of his epistles; and that ἀπληκτικοί ἑγαμμᾷσι may therefore refer, not to the largeness or the length of this epistle, but to the largeness or inelegancy of the characters in which it was written.” So too Theophylact and some others understand it, of the apostle’s urging it as a proof of his affection for them, as it must shew he was no ready writer, to see in what kind of letters he had written to them. He might not be well versed in the Greek characters; or this inaccuracy of his writing might perhaps be owing to the infirmity or weakness of his nerves, which he had hinted at before. (See note b on Gal. iv. 14, p. 53.) I have therefore altered the translation here, and given what appears to be the literal sense.

b I have written to you with my own hand.] This might be well considered as an argument of his more than ordinary concern for them; for it was usual with St. Paul, as we have observed elsewhere, to dictate his epistles, and to employ a person as an amanuensis to write them from his mouth. (See note c on Rom. xvi. 22, Vol. IV. p. 179.) And perhaps his own inaccuracy in forming the Greek characters, which he refers to in the words before, may suggest one reason among several others for his doing it. Compare 1 Cor. xvi. 21; Col. iv. 18; 2 Thess. iii. 17; and see the note on this last text.

c Only lest they should suffer persecution.] This seems to open the main secret spring of that zeal for the Jewish ceremonies, in some that professed themselves Christians, which occasioned so much uneasiness in the apostolic churches. The persecution

ews the selfish ends of their false teachers.

of the Christian faith would otherwise bring upon them, for owning their dependence for salvation, not on the law, but on the cross of Christ,ᵈ as it is plainly a regard to this which so much incenses the unbelieving Jews, and engages them to raise so many tumults against us, wherever they have an opportunity of doing it; and these half Christians aim at appeasing them by a zeal to spread the Mosaic institutions among the Gentiles. This is the point they have in view, and, whatsoever they pretend, it is not any real veneration for the law that prompts them to be zealous for it: for neither they themselves who are circumcised, and so are solemnly obliged to observe the whole of it, shew a concern to keep the law, or manifest a true esteem for it as a spiritual and Divine institution; nor is it from any truly religious principle that they labour to proselyte you to it; but they desire to have you circumcised, to make their boast of you among the Jews; that they may glory in this mark fixed in your flesh, and may avail themselves of the many converts to Judaism, which they have the interest and address to make.

odicts of the Jewish sanhedrim, the influence of which extended to remote synagogues, had induced many who secretly believed in Christ to decline an open acknowledgment of him, (John ix. 22; xii. 42; xix. 38,) which yet our Lord himself had to expressly required, that their consciences, during this state of dissimulation, must be in great anxiety. (See Mark viii. 38.) But afterwards, when a scheme arose of blending Judaism with Christianity, it may be supposed that this would abate the edge of persecution against those who fell in with it, and especially against those who urged the Gentile converts to such complete proselytism, though it might sharpen it against other Christians: and this might perhaps weigh more with some than they themselves were aware, in concurrence with the desire of making disciples, and the prejudices of education, which must naturally be supposed to have their share. Compare chap. v. 11.

ᵈ For the cross of Christ.] It is observed by Jerom on this text, “that Tiberius

and Caius Cesar made laws to authorize the Jews who were dispersed throughout the Roman empire to follow the rites of their religion and the ceremonies which had been transmitted to them from their fathers.” To which he adds, “that circumcised Christians were by the Pagans looked upon as Jews, while those who made profession of the gospel and were uncircumcised were violently persecuted both by the Jews and Pagans; on which account some early teachers of the church, to be delivered from the fear of persecution, submitted to be circumcised themselves, and also recommended it to their disciples.” Both Archbishop Tillotson, (Vol. II. p. 367,) and Mons. Saurin, (*Serm. Vol. XI. p. 49, 50,) agree in expounding this text with a reference to these edicts: but I think it best illustrated by the observation in the preceding note, as the apostle seems to speak of an attempt to escape persecution, not by receiving circumcision, but by imposing or urging it.

4 The apostle gloried only in the cross of But, for my part, I have no such selfish worldly views, and God forbid that I should glory, either in my descent or circumcision, in my abilities or interest in making converts, or indeed in any thing else, unless it be in the regard I have been brought to pay to the cross of our Lord Jesus Christ, and the reliance which I have for justification on his death and sufferings; by the believing views of which I am made indifferent to all things here, and the world is crucified unto me, and I unto the world 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 not more affected by the objects round me than on that is expiring would be struck with any of those prospects which his dying eyes might view from the cross on which he was suspended. And well indeed it may be expected that it should be so; for as to those who have truly believed in Christ Jesus, all things are counted loss and dung for him, the whole dependence of the soul for righteousness and life is built on him, and the whole heart centres in him: and where this is the case, neither circumcision availeth any thing, nor uncircumcision, neither can the one profit, nor the other hurt, but [there is] actually a new creation; old things are passed away, and new views and dispositions are introduced under the regenerating influences of the Spirit of God, in consequence of which believers are (as it were) brought into a new world, and, being created in Christ Jesus unto good works, are formed to a life of holiness, and quickened to the exercise of that faith which operates by love. (Compare 1 Cor. vii. 19; 2 Cor. v. 17; Gal. v. 6; Eph. ii. 10; and Phil. iii. 8.) And as many as shall walk according to this rule, and govern themselves by such maxims, [may] peace and mercy [be] upon them! May that peace which arises from a sense of the pardoning mercy and free grace of God, ever rest upon them, even upon the whole Israel of God every where; for persons of such a character, and not the natural descendants of Abraham, Isaac, and Jacob, are the true or litus.

re in his body the marks of the Lord Jesus.

Now therefore, for the future, let no man trouble me with reflections on my character, or with disputes concerning the necessity of circumcision, and grieve my heart with additional sorrows, for I bear in my body the marks of the Lord Jesus; marks of far more importance than circumcision, and on which, whatever your Judaizing teachers may think, I value myself much more; even the scars which I have received, by stripes and chains and other means, in the service of Christ, amidst the various hardships which I have borne for him, and which ought to render me venerable in the eyes of all who have a due regard to him.

And thus, brethren, I conclude with my sincere and earnest prayer for you, that the grace of our Lord Jesus Christ, in all its sanctifying and comforting influences, may [be] with your spirit, to direct you into the ways of truth and peace, of holiness and comfort. Amen.

IMPROVEMENT.

WHAT meanness is there in those views and objects in which verse he generality of mankind are so apt to glory! How little satis. 12, 13 action can there be in making proselytes to a party, and spreading forms and notions, when compared with the joy of promoting true religion in the hearts of men, and thereby advancing the glory of God and the salvation of immortal souls! And of what service will it be to make a fair appearance, and to be zealous for the externals of religion, so as to gain the applause of men, and to have many followers, if at the same time we have so little veneration for the cross of Christ as to be afraid or shamed of owning the necessity of relying on his righteousness alone for justification, lest we should suffer persecution upon that account, or be exposed to the reproaches of the world about us!

I bear in my body the marks of the Lord Jesus.] Dr. Potter thinks (Gr. Antiq. Vol. II. p. 7) that the apostle here alludes to the Χριστιανία, or brands, with which the Greeks used to mark those that were appointed to serve in the wars, lest they should attempt to make their escape. (See Lipsius, de Milit. Rom. Lib. i. Dial. 9.) But perhaps the reference may be to those marks by which the votaries of particular deities were distinguished. See my Sermons to Young Persons, Numb. iv. at the beginning.

Mr. Blackwall (in his Sacr. Class. Vol. II. p. 66, 67) considers it as an allusion to an Egyptian custom, according to which any man’s servant who fled to the temple of Hercules, and had the sacred brands or marks of that deity impressed upon him, was supposed to be under his immediate care and protection, and by that to be privileged from all violence and harsh treatment. And in this view he forms a large and beautiful paraphrase on this verse.

Reflections on the way of being accepted with God.

SEC. xii. May Divine grace teach us to esteem the cross of Christ more highly, and to glory in nothing but our knowledge of it, and our hopes and expectations from it! May we all feel its vital efficacy, to crucify us to the world, and the world to us; that we may look upon the world but as a dead and worthless thing, which neither can afford us any advantage, nor yield us any pleasure, to engage our hearts to choose it for our portion: and, being crucified, and dead to all things in it, may we be so entirely weaned from all affection to it, as not to make it any more our principal design and study to pursue it; but, being indifferent both to its smiles and frowns, as to the influence which once they had upon us, may we be neither moved by any prospect of self interest on the one hand, nor terrified by the fear of persecution on the other! 15 Let us not lay the stress of our religion on the name we bear, or ground the hope of our acceptance on being of this or that denomination of Christians: but let it be our chief concern to have experience of a thorough change of heart and life, and to obtain that renovation of soul, that new creation, without which neither circumcision nor uncircumcision can avail any thing, and with which the one, as well as the other, will be accepted of God. 16 It is the written word of God that is the rule we are to go by, both in the doctrines and the precepts of it; let us be careful that we walk according to it, and regulate our principles and conduct by it: then will God own us as his true Israel, and then shall peace and mercy be upon us. And surely, how diligently soever we observe this rule, how exactly soever we conform to it, and how much soever we may suffer for our adherence to it, we depend upon mercy for the communication of peace, and must ascribe all our hopes of happiness to pardoning clemency and free grace. May that grace ever be with our spirit, to sanctify, to quicken, and to cheer us; and may we always be ready to maintain the honour of that, which is indeed our very life! Amen.

The END of the FAMILY EXPOSITOR on the EPISTLE to the GALATIANS.

LY EXPOSIT OR, PARAPHRASE ON OF PAUL THE A THE EPHESIANS; WITH S, AND A PRACTICAL OF EACH SECTION.

A

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE EPISTLE OF PAUL THE APOSTLE TO

THE

EPHESIANS.

THE apostle Paul is universally allowed to be the author of this excellent epistle; but Dr. Mill and others have contended that it was written, not to the church of Ephesus, but to that of Laodicea. This they would argue from some passages of this epistle, (chap. i. 15; iii. 2; and iv. 21,) which seem more suitable to persons whom he had never seen, which was the case of them at Laodicea, (Col. ii. 1,) than to the Ephesians, with whom he had been conversant about three years; Acts xx. 31. (See noteᵐ on that text, Vol. III. sect. xlvi. p. 305.) But what is principally urged for this opinion, is the direction given by the apostle at the close of his epistle to the Colossians, (Col. iv. 16,) “that they should cause the epistle which he wrote to them to be read also in the church of the Laodiceans, and they should likewise read the epistle from Laodicea.” From whence it is inferred that the epistle now before us must be that which is intended there, and was originally written to the Laodiceans.

These several objections will be obviated in the notes upon those places on which they are grounded, and can be no sufficient warrant, in opposition to the first verse of this epistle, in which it is addressed expressly to the saints at Ephesus, to introduce an alteration in the text which hath not the authority

VOL. 5.

A general introduction

of any single manuscript in being, or any ancient version, to support it.

We are told, indeed, it was affirmed by Marcion, an early heritic of the second century, that what is called the epistle to the Ephesians was inscribed to the Laodiceans: but he is censured upon this account by Tertullian,* (who wrote against him in the beginning of the third century,) as setting up an interpolation of his own in opposition to the true testimony of the church. And though Basil,† and Jerom,‡ in the latter part of the fourth century, speak of some copies in which the words “Ephesus” were omitted, yet they allow at the same time that this epistle was written to the saints at Ephesus; whom, by a strange interpretation, in allusion to the name by which the Lord revealed himself, Exod. iii. 14, some would suppose “the apostle calls in a peculiar sense the saints who are, as being united unto Him who is.” But this omission evidently makes but a very odd reading, unless we admit of the conjecture of Archbishop Usher,§ that a void space was left after the saints who are —, and this might be intended for a circular epistle to any of the churches of the Lesser Asia, whose name might be occasionally inserted to fill up the blank.

There is however no sufficient reason for departing from the common established reading, which inscribes this epistle to the saints at Ephesus; especially when we find in the most early times, that Ignatius, one of the apostolic fathers, (who lived at the time when this epistle was written,) in the smaller copy of his own epistle to the Ephesians, sect. xii. speaks to them of St. Paul, “as making mention of them in a whole epistle,” which Cotelerius says, it is in vain to understand of any other epistle than this, and Dr. Lardner observes, must plainly mean the epistle of Paul to the Ephesians.¶ And in the larger copy of the same epistle, sect. vi. he declares to the Ephesians, “Ye are,” as Paul wrote to you, “one body and one spirit;” where it is manifest there is a reference to the very words of

• Tertulli. contra Marcion. lib. v. cap. 11, 17. † Basil. adv. Eunom. lib. ii. p. 733.

‡ Hieron. Comment. in Ephes. init. § Usher Annal. ad. A. C. LXIV. p. 688.

¶ Lardn. Credibili. part. ii. Vol. I. p. 157.

to the epistle to the Ephesians.

St. Paul in this epistle, chap. iv. 4. So that the testimony of Ignatius is express in both the copies, which ever be received as genuine, to which indeed the smaller has apparently the better title. The same is also still more clear with respect to Irenæus, and Clement of Alexandria, who were both fathers of the second century, and have both quoted this epistle in express terms under the title of the epistle to the Ephesians.* No further testimony therefore can be needful to make it manifest that this epistle was received in the first ages of the church, as written by St. Paul to the Ephesians.

It is well known that Ephesus was the chief city of the Proconsular Asia, which was a part of what was called the Lesser Asia. It was particularly famous for the temple of Diana, a most magnificent and stately structure, which was reputed one of the seven wonders of the world: and its inhabitants were noted in their Gentile state for their idolatry and skill in magic, and for their luxury and lasciviousness. The apostle Paul, at his first coming to them in the year of our Lord 54, according to his usual custom, preached to the Jews there in their synagogue, many of whom were settled in that city and the neighbouring parts: but, as he then was hastening to the passover at Jerusalem, he only spent one sabbath there, and left them with a promise to return to them again; (Acts xviii. 19—21.) Accordingly he came again to Ephesus the following year, (Acts xix. 1, & seq.) and preached the word with such success, and wrought such extraordinary miracles among them, that a numerous church was formed there, chiefly made up of Gentile converts, whose piety and zeal were so remarkable, that many of them, in abhorrence of the curious arts which they had used, burnt their magical books to a great value; (Acts xix. 19.) And such was the concern of the apostle for their spiritual advantage, that he did not leave them till the year 57, when he had been about three years among them; (Acts xx. 31.) After this he spent some time in Macedonia and Achaia, and in his return to Jerusalem in the year 58, he sent for the elders of the church of Ephesus to Miletus, and most affectionately took his leave of them, as

• Iren. lib. v. ca. 2 3 & Clem. Alex. Strom. lib. iv. . 409.

A general introduction

one that should see them no more; appealing to them with what faithfulness he had discharged his ministry among them, and solemnly exhorting them to look well to the flock committed to their care, lest they should be corrupted by seducing teachers, who would arise among themselves, and artfully endeavour to pervert them; (Acts xx. 17, to the end.) And we see afterwards, from the coolness and declension they are charged with in the epistle to the angel of the church of Ephesus, (Rev. ii. 4, 5,) how just and seasonable was this caution that he gave them at his parting from them.

From what the apostle says of himself in this epistle, it appears that it was written by him while he was a prisoner; (chap. iii. 1; iv. 1; vi. 20;) as he was likewise when he wrote to the Colossians; (Col. iv. 18.) And there is such a manifest correspondence between these two epistles, both in their subject matter, and in the very form of the expressions, that it may justly be concluded they were written at the same time, and sent together by Tychicus; who was intrusted with the care of both, (Eph. vi. 21, 22; and Col. iv. 7, 8,) but was attended by Onesimus when he delivered that to the Colossians. (Col. iv. 9.) Now, as it is not to be thought the apostle Paul would have employed Onesimus in such a service till after he had been with his master Philemon, it appears highly probable from hence, that the apostle sent him first with his epistle to Philemon, by whom he was received, (agreeably to his request,) not as a servant, but as a brother, (Philem. ver. 16,) and had his freedom given him; and, from the confidence the apostle had in the obedience of Philemon, and in his readiness to do even more than he said, (ver. 21,) he might well take this opportunity of his going with Tychicus to recommend Onesimus to the Colossians, by joining him in his message to that church. Since then the apostle was in expectation of being soon released from his confinement when he wrote to Philemon, and trusting he should shortly visit him, desires him to prepare a lodging for him, (ver. 22,) this may induce us to conclude that he wrote that epistle towards the close of his first imprisonment at Rome: and as the epistles to the

to the epistle to the Ephesians.

Ephesians and Colossians appear to have been sent at the same time with that to Philemon, it may be inferred that he wrote these not long before, and sent them all together in the year of our Lord 63, which was the 9th of the Emperor Nero. (See Vol. III. sect. lx. note g, p. 401.)

The design of the apostle Paul in this epistle (the former part of which is doctrinal, and the latter practical) was “to establish the Ephesians in the faith; and to this end, to give them more exalted views of the eternal love of God, and of the glorious excellency and dignity of Christ; to shew them they were saved by grace, and howsoever wretched they were once, the Gentiles now have equal privileges with the Jews; to encourage them, by declaring with what steadfastness he suffered for the truth, and with what earnestness he prayed for their establishment and perseverance in it; and finally, in consequence of their profession, to engage them to the practice of those duties that became their character as Christians.”

The doctrinal part of this epistle is contained in the three first chapters: in which the apostle introduces several important truths for the instruction of the Ephesians in the great doctrines of the gospel, that they might be well grounded in the faith; and, for the encouragement of the Gentile converts, acquaints them with the Christian privileges to which they were entitled. And here,

After saluting the Ephesians with an acknowledgment of their faith, (chap. i. 1, 2,) the apostle testifies his thankfulness to God for his distinguishing love and favour to them, in calling them to be partakers of the blessings of the gospel, in consequence of his eternal purpose to glorify his grace in their sanctification and salvation, through the blood of his Son and the communication of his Spirit; (ver. 3—14.)

He assures them of the fervency of his prayers for them, that they might have a clearer knowledge of the great objects of their hope and expectation; and, from an experimental sense of the exceeding greatness of the power of God, might have a fixed regard to the supreme authority and dignity of Christ, who by that power is raised from the dead, and exalted

A general introduction

to be Head over all things to the church; (ver. 15, to the end.)

To magnify the riches of Divine grace, and to affect them with a more grateful sense of their obligations to it, the apostle leads them to reflect upon that wretched state of moral death in which the gospel found them; and shews them it was owing to the rich mercy and the great love of God that they were raised in Christ from death to life, and in the whole of their salvation it was evident that they were saved by grace, and not by works, or any righteousness of their own; (chap. ii. 1—10.)

He represents the happy change that was thus made in their condition; that they who once were aliens from the commonwealth of Israel, and afar off from God, were now received into his church, and had an equal right to all the privileges of it with the Jewish converts; the middle wall of partition having been broken down by Christ in favour of the believing Gentiles, who being reconciled to God were no more strangers as they had been formerly, but were united in one body under Christ the common Head of all believers, and, being animated by one Spirit, and built upon the same foundation, were made an holy temple in the Lord; (ver. 11, to the end.)

To encourage and confirm the Gentile converts in their adherence to the gospel, and recommend it more to their regard, the apostle in the strongest terms expresses the sense he had of the Divine goodness in appointing him to be the apostle of the Gentiles, and authorizing him to preach among them the unsearchable riches of Christ; and declares how great an honour he esteemed it to be employed in making known the calling of the Gentiles to be joint heirs with the Jews in all the blessings of the Messiah’s kingdom, though he had suffered greatly for it, and was now in bonds on this account; (chap. iii. 1—12.) And then,

He entreats them not to be discouraged at the sufferings he underwent for his regard to the Gentiles, but rather to consider it as an honour to them, that in the steadfastness with which he suffered, they had such a confirmation of the

to the epistle to the Ephesians.

truth of his doctrine, and of the sincerity of his concern for their spiritual advantage; in proof of which he closes this part of his epistle with a most affectionate and earnest prayer for their establishment in the Christian faith, and their advancement in the knowledge and experience of the love of Christ, of which he speaks in the most lofty and exalted terms as far surpassing all conception, concluding in the warmth of his devotion with a grand and suitable doxology; (ver. 13, to the end.) And now,

The other part of this epistle, which is practical, is contained in the three remaining chapters: in which the apostle gives them several weighty exhortations and advices, for the direction of their lives and manners, that they might be regular in their practice; and tells them of the Christian duties that were required of them, to which the consideration of their privileges should engage them, pointing out to them the means and motives that were proper to promote the observance of them, and urging the great care and caution they should use to behave suitably to the profession which they made and to the character they bore. And here,

The apostle, from the consideration of his own sufferings, as well as of the many important respects in which all true Christians are united, after a general exhortation to them to walk worthy of the excellency of their calling, particularly urges them to mutual forbearance and unity of Spirit, as being joined together in one church, and called to partake of the same privileges in Christ, without distinction either of Jew or Gentile: and, as a powerful inducement to their cultivating such a disposition, he represents the glorious foundation which Christ as the great Head of the church has laid for it in the variety of gifts and graces he has bestowed, and in the sacred offices he has appointed; which being all derived from the same Spirit, and designed for the same end, were all to be employed for the advancement of his interest and kingdom, and for the better edification of the whole church, till in the unity of the faith they should grow up into one perfect body under Christ their Head; and so must have a tendency to

A general introduction

promote their present union, and to inspire them with the most endearing affection to each other; (chap. iv. 1—16.)

He presses them, as having learned Christ, and been enlightened by the gospel, to shew the difference there was between them and the unconverted Gentiles, by an unspotted purity and holiness of behaviour, and not to walk like those from whom they were so happily distinguished by knowledge and grace; and cautions them in particular against lying, excess of anger, and stealing, and that corrupt communication to which the heathens were notoriously addicted, but which were inconsistent with the character of Christians, and grievous to the Holy Spirit: (ver. 17—30.)

He further cautions them against all malice, and urges them to mutual love and readiness to forgive, in consideration of the Divine compassions manifested in the gospel; and then pursues his exhortations to abstain from all inordinate desires, and from all manner of uncleanness and immodesty, as well in words as actions; in which, however they had shamefully indulged themselves in the darkness of heathenism, the light of Christianity displayed them in such odious colours as plainly shewed them to be unbecoming their profession, and no way reconcileable with the obligation they were under to walk as children of the light; (ver 31, to the end; and chap. v. 1—14.)

He recommends it to them, in consideration of their character and circumstances, to be prudent and circumspect in their whole conversation, as those who were instructed in the will of God; and, not to seek for pleasure in a dissolute excess, but, guarding against all intemperance, to make it the delightful business of their lives to express their gratitude to God, under the influences of his Spirit, by praising him for all his mercies in pious and devout thanksgivings; and while they were thus careful of their duty to God, he also urges them not to be negligent of the duties which they owed to one another as members of society, but to behave with due submission to each other in their several stations; (verse 15—21.) And then,

to the epistle to the Ephesians.

Having hinted at the relative duties of society in general, he descends to particulars, and, beginning with the duties of husbands and wives, he recommends it to husbands to love their wives, in imitation of the love which Christ bears to the church, and presses upon wives the correspondent duty of conjugal subjection, in imitation of the subjection which the church pays to Christ the Head of it; (ver. 22, to the end.) From whence he passes on to the mutual duties of children and parents, and of servants and masters, giving suitable admonitions to each, and adding proper arguments to enforce them; (chap. vi. 1—9.) And after this, for a conclusion of the whole,

He gives a general exhortation to them all, of whatever condition or relation in life, to prepare for a strenuous combat with their spiritual enemies, by putting on the whole armour of God, and living in the exercise of those Christian graces that were necessary for their defence and safety: and having among other things exhorted them to fervency in prayer, he particularly recommends himself to their remembrance at the throne of grace, that he might carry on the important work in which he was engaged with freedom and fidelity, whatever he might suffer for it; and, leaving it to Tychicus (by whom he sent this epistle) more fully to inform them of every circumstance relating to him, he closes his epistle with an apostolical benediction, not only to themselves, but to all that love the Lord Jesus Christ in sincerity; (ver. 10, to the end.)

VOL. 5.

PARAPHRASE AND NOTES

ON

THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS.