06050
 \\That is taught\\ (\\ho katchoumenos\\). For this late and rare verb
 \\katche\\,
 See note on "Lu 1:4"
 See note on "Ac 18:25"
 See note on "1Co 14:19"
 It occurs in the papyri for legal instruction. Here the present
 passive participle retains the accusative of the thing. The
 active (\\ti katchounti\\) joined with the passive is interesting
 as showing how early we find paid teachers in the churches. Those
 who receive instruction are called on to "contribute" (better
 than "communicate" for \\koinneit\\) for the time of the teacher
 (Burton). There was a teaching class thus early
 # 1Th 5:12; 1Co 12:28; Eph 4:11; 1Th 5:17

06051
 \\Be not deceived\\ (\\m plansthe\\). Present passive imperative with
 \\m\\, "stop being led astray" (\\plana\\, common verb to wander, to
 lead astray as in
 # Mt 24:4
 \\God is not mocked\\ (\\ou muktrizetai\\). This rare verb (common in
 LXX) occurs in Lysias. It comes from \\muktr\\ (nose) and means to
 turn the nose up at one. That is done towards God, but never
 without punishment, Paul means to say. In particular, he means
 "an evasion of his laws which men think to accomplish, but, in
 fact, cannot" (Burton). \\Whatsoever a man soweth\\ (\\ho ean speiri\\
 \\anthrpos\\). Indefinite relative clause with \\ean\\ and the active
 subjunctive (either aorist or present, form same here). One of
 the most frequent of ancient proverbs
 # Job 4:8
 Arist., _Rhet_. iii. 3). Already in
 # 2Co 9:6
 Same point in
 # Mt 7:16; Mr 4:26
 \\That\\ (\\touto\\). That very thing, not something different. \\Reap\\
 (\\therisei\\).
 See note on "Mt 6:26"
  for this old verb.

06052
 \\Corruption\\ (\\phthoran\\). For this old word from \\phtheir\\,
 See note on "1Co 15:42"
 The precise meaning turns on the context, here plainly the
 physical and moral decay or rottenness that follows sins of the
 flesh as all men know. Nature writes in one's body the penalty of
 sin as every doctor knows. \\Eternal life\\ (\\zn ainion\\).
 See note on "Mt 25:46"
  for this interesting phrase so common in the Johannine writings.
 Plato used \\ainios\\ for perpetual. See also
 # 2Th 1:9
 It comes as nearly meaning "eternal" as the Greek can express
 that idea.

06053
 \\Let us not be weary in well-doing\\ (\\to kalon poiountes m\\
 \\enkakmen\\). Volitive present active subjunctive of \\enkake\\ on
 which see
 # Lu 18:1; 2Th 3:13; 2Co 4:1,16
 (\\en, kakos\\, evil). Literally, "Let us not keep on giving in to
 evil while doing the good." It is curious how prone we are to
 give in and to give out in doing the good which somehow becomes
 prosy or insipid to us. \\In due season\\ (\\kairi idii\\). Locative
 case, "at its proper season" (harvest time). Cf.
 # 1Ti 2:6; 6:15
 (plural). \\If we faint not\\ (\\m ekluomenoi\\). Present passive
 participle (conditional) with \\m\\. Cf. \\eklu\\, old verb to loosen
 out. Literally, "not loosened out," relaxed, exhausted as a
 result of giving in to evil (\\enkakmen\\).

06054
 \\As we have opportunity\\ (\\hs kairon echmen\\). Indefinite
 comparative clause (present subjunctive without \\an\\). "As we have
 occasion at any time." \\Let us work that which is good\\
 (\\ergazmetha to agathon\\). Volitive present middle subjunctive of
 \\ergazomai\\, "Let us keep on working the good deed." \\Of the\\
 \\household of faith\\ (\\tous oikeious ts pistes\\). For the obvious
 reason that they belong to the same family with necessary
 responsibility.

06055
 \\With how large letters\\ (\\plikois grammasin\\). Paul now takes the
 pen from the amanuensis (cf.
 # Ro 16:22
 and writes the rest of the Epistle (verses
 # 11-18
 himself instead of the mere farewell greeting
 # 2Th 3:17; 1Co 16:21; Col 4:18
 But what does he mean by "with how large letters"? Certainly not
 "how large a letter." It has been suggested that he employed
 large letters because of defective eyesight or because he could
 only write ill-formed letters because of his poor handwriting
 (like the print letters of children) or because he wished to call
 particular attention to this closing paragraph by placarding it
 in big letters (Ramsay). This latter is the most likely reason.
 Deissmann, (_St. Paul_, p. 51) argues that artisans write clumsy
 letters, yes, and scholars also. Milligan (_Documents_, p. 24;
 _Vocabulary_, etc.) suggests the contrast seen in papyri often
 between the neat hand of the scribe and the big sprawling hand of
 the signature. \\I have written\\ (\\egrapsa\\). Epistolary aorist. \\With\\
 \\mine own hand\\ (\\ti emi cheiri\\). Instrumental case as in
 # 1Co 16:21

06056
 \\To make a fair show\\ (\\euprospsai\\). First aorist active
 infinitive of \\euprospe\\, late verb from \\euprospos\\, fair of face
 (\\eu, prospon\\). Here only in N.T., but one example in papyri
 (Tebt. I. 19 12 B.C. 114) which shows what may happen to any of
 our N.T. words not yet found elsewhere. It is in Chrysostom and
 later writers. \\They compel\\ (\\anagkazousin\\). Conative present
 active indicative, "they try to compel." \\For the cross of Christ\\
 (\\ti stauri tou Christou\\). Instrumental case (causal use,
 Robertson, _Grammar_, p. 532). Cf.
 # 2Co 2:13
 "For professing the cross of Christ" (Lightfoot).

06057
 \\They who receive circumcision\\ (\\hoi peritemnomenoi\\). Present
 causative middle of \\peritemn\\, those who are having themselves
 circumcised. Some MSS. read \\hoi peritetmmenoi\\), "they who have
 been circumcised" (perfect passive participle). Probably the
 present (\\peritemnomenoi\\) is correct as the harder reading.

06058
 \\Far be it from me\\ (\\emoi m genoito\\). Second aorist middle
 optative of \\ginomai\\ in a negative (\\m\\) wish about the future with
 dative case: "May it not happen to me." See
 # 2:17
 The infinitive \\kauchsthai\\ (to glory) is the subject of \\genoito\\
 as is common in the LXX, though not elsewhere in the N.T. \\Hath\\
 \\been crucified unto me\\ (\\emoi estaurtai\\). Perfect passive
 indicative of \\stauro\\, stands crucified, with the ethical dative
 again (\\emoi\\). This is one of the great sayings of Paul concerning
 his relation to Christ and the world in contrast with the
 Judaizers. Cf.
 # 2:19; 3:13; 4:4; 1Co 1:23; Ro 1:16; 3:21; 4:25; 5:18
 \\World\\ (\\kosmos\\) has no article, but is definite as in
 # 2Co 5:19
 Paul's old world of Jewish descent and environment is dead to him
 # Php 3:3

06059
 \\A new creature\\ (\\kain ktisis\\). For this phrase
 See note on "2Co 5:17"

06060
 \\By this rule\\ (\\ti kanoni touti\\). For \\kann\\,
 See note on "2Co 10:13"
 See note on "2Co 10:15"
 ... and verses following

06061
 \\From henceforth\\ (\\tou loipou\\). Usually \\to loipon\\, the accusative
 of general reference, "as for the rest"
 # Php 3:1; 4:8
 The genitive case (as here and
 # Eph 6:10
 means "in respect of the remaining time." \\The marks of Jesus\\ (\\ta\\
 \\stigmata tou Isou\\). Old word from \\stiz\\, to prick, to stick, to
 sting. Slaves had the names or stamp of their owners on their
 bodies. It was sometimes done for soldiers also. There were
 devotees also who stamped upon their bodies the names of the gods
 whom they worshipped. Today in a round-up cattle are given the
 owner's mark. Paul gloried in being the slave of Jesus Christ.
 This is probably the image in Paul's mind since he bore in his
 body brandmarks of suffering for Christ received in many places
 # 2Co 6:4-6; 11:23
 probably actual scars from the scourgings (thirty-nine lashes at
 a time). If for no other reason, listen to me by reason of these
 scars for Christ and "let no one keep on furnishing trouble to
 me."

06062
 The farewell salutation is much briefer than that in
 # 2Co 13:13
 but identical with that in
 # Phm 1:25
 He calls them "brethren" (\\adelphoi\\) in spite of the sharp things
 spoken to them.

06063
 \\Of Christ Jesus\\ (\\Christou Isou\\). So B D, though Aleph A L have
 \\Isou Christou\\. Paul is named as the author and so he is.
 Otherwise the Epistle is pseudepigraphic. \\By the will of God\\ (\\dia\\
 \\thelmatos theou\\). As in
 # 1Co 1:1; 2Co 1:1; Ro 1:1
 \\At Ephesus\\ (\\en Ephesi\\). In Aleph and B these words are inserted
 by later hands, though both MSS. give the title \\Pros Ephesious\\.
 Origen explains the words \\tois hagiois tois ousin\\ as meaning "the
 saints that are" (genuine saints), showing that his MSS. did not
 have the words \\en Ephesi\\. The explanation of the insertion of
 these words has already been given in the remarks on "The
 Destination" as one copy of the general letter that was preserved
 in Ephesus. It is perfectly proper to call it the Epistle to the
 Ephesians if we understand the facts.

06064
06065
 \\Blessed\\ (\\eulogtos\\). Verbal of \\euloge\\, common in the LXX for
 Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God,
 sometimes to men
 # Ge 24:31
 but in N.T. always to God
 # Lu 1:68
 while \\eulogmenos\\ (perfect passive participle) is applied to men
 # Lu 1:42
 "While \\eulogmenos\\ points to an isolated act or acts, \\eulogtos\\
 describes the intrinsic character" (Lightfoot). Instead of the
 usual \\eucharistoumen\\
 # Col 1:3
 Paul here uses \\eulogtos\\, elsewhere only in
 # 2Co 1:3
 in opening, though in a doxology in
 # Ro 1:25; 9:5; 2Co 11:31
 The copula here is probably \\estin\\ (is), though either \\est\\
 (imperative) or \\ei\\ (optative as wish) will make sense. \\The God\\
 \\and Father of our Lord Jesus Christ\\ (\\ho theos kai patr tou\\
 \\Kuriou hmn Isou Christou\\). \\Kai\\ is genuine here, though not in
 # Col 1:3
 The one article (\\ho\\) with \\theos kai patr\\ links them together as
 in
 # 1Th 1:3; 3:11,13; Ga 1:4
 See also the one article in
 # 2Pe 1:1,11
 In
 # Eph 1:17
 we have \\ho theos tou Kuriou hmn Isou Christou\\, and the words
 of Jesus in
 # Joh 20:17
 \\Who hath blessed us\\ (\\ho eulogsas hums\\). First aorist active
 participle of \\euloge\\, the same word, antecedent action to the
 doxology (\\eulogtos\\). \\With\\ (\\en\\). So-called instrumental use of
 \\en\\ though \\in\\ is clear. \\Every spiritual blessing\\ (\\pasi eulogii\\
 \\pneumatiki\\). Third use of the root \\eulog\\ (verbal, verb,
 substantive). Paul lovingly plays with the idea. The believer is
 a citizen of heaven and the spiritual blessings count for most to
 him. \\In the heavenly places in Christ\\ (\\en tois epouraniois en\\
 \\Christi\\). In four other places in Eph.
 # 1:20; 2:6; 3:10; 6:12
 This precise phrase (with \\en\\) occurs nowhere else in the N.T. and
 has a clearly local meaning in
 # 1:20; 2:6; 3:10
 doubtful in
 # 6:12
 but probably so here. In
 # 2:6
 the believer is conceived as already seated with Christ. Heaven
 is the real abode of the citizen of Christ's kingdom
 # Php 3:20
 who is a stranger on earth
 # Php 1:27; Eph 2:19
 The word \\epouranios\\ (heavenly) occurs in various passages in the
 N.T. in contrast with \\ta epigeia\\ (the earthly) as in
 # Joh 3:12; 1Co 15:40,48,49; Php 2:10
 with \\patris\\ (country) in
 # Heb 11:16
 with \\klsis\\ (calling) in
 # Heb 3:1
 with \\drea\\ (gift) in
 # Heb 6:4
 with \\basileia\\ (kingdom) in
 # 2Ti 4:18

06066
 \\Even as he chose us in him\\ (\\kaths exelexato hms en auti\\).
 First aorist middle indicative of \\ekleg\\, to pick out, to choose.
 Definitive statement of God's elective grace concerning believers
 in Christ. \\Before the foundation of the world\\ (\\pro katabols\\
 \\kosmou\\). Old word from \\kataball\\, to fling down, used of the
 deposit of seed, the laying of a foundation. This very phrase
 with \\pro\\ in the Prayer of Jesus
 # Joh 17:24
 of love of the Father toward the Son. It occurs also in
 # 1Pe 1:20
 Elsewhere we have \\apo\\ (from) used with it
 # Mt 25:34; Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8
 But Paul uses neither phrase elsewhere, though he has \\apo tn\\
 \\ainn\\ (from the ages) in
 # Eph 3:9
 Here in
 # Eph 1:3-14
 Paul in summary fashion gives an outline of his view of God's
 redemptive plans for the race. \\That we should be\\ (\\einai hms\\).
 Infinitive of purpose with the accusative of general reference
 (\\hms\\). See
 # Col 1:22
 for the same two adjectives and also \\katenpion autou\\.

06067
 \\Having foreordained us\\ (\\Proorisas hms\\). First aorist active
 participle of \\prooriz\\, late and rare compound to define or
 decide beforehand. Already in
 # Ac 4:28; 1Co 2:7; Ro 8:29
 See also verse
 # 11
 Only other N.T. example in verse
 # 11
 To be taken with \\exelexato\\ either simultaneous or antecedent
 (causal). \\Unto adoption as sons\\ (\\eis huiothesian\\). For this
 interesting word see
 # Ga 4:5; Ro 8:15; 9:4
 \\Unto himself\\ (\\eis auton\\). Unto God. \\According to the good\\
 \\pleasure of his will\\ (\\kata tn eudokian tou thelmatos autou\\).
 Here \\eudokian\\ means \\purpose\\ like \\bouln\\ in verse
 # 11
 rather than \\benevolence\\ (good pleasure). Note the preposition
 \\kata\\ here for standard.

06068
 \\To the praise\\ (\\eis epainon\\). Note the prepositions in this
 sentence. \\Which\\ (\\hs\\). Genitive case of the relative \\hn\\ (cognate
 accusative with \\echaritsen\\ (he freely bestowed), late verb
 \\charito\\ (from \\charis\\, grace), in N.T. attracted to case of
 antecedent \\charitos\\ only here and
 # Lu 1:28
 \\In the Beloved\\ (\\en ti gapmeni\\). Perfect passive participle of
 \\agapa\\. This phrase nowhere else in the N.T. though in the
 Apostolic Fathers.

06069
 \\In whom\\ (\\en hi\\). Just like
 # Col 1:14
 with \\paraptmatn\\ (trespasses) in place of \\hamartin\\ (sins) and
 with the addition of \\dia tou haimatos autou\\ (through his blood)
 as in
 # Col 1:20
 Clearly Paul makes the blood of Christ the cost of redemption,
 the ransom money (\\lutron\\,
 # Mt 20:28; Mr 10:45
 \\antilutron\\,
 # 1Ti 2:6
 See
 # Col 1:9

06070
 \\According to the riches of his grace\\ (\\kata to ploutos ts\\
 \\charitos autou\\). A thoroughly Pauline phrase, riches of kindness
 # Ro 2:4
 riches of glory
 # Col 1:27; Eph 3:16; Php 4:19
 riches of fulness of understanding
 # Col 2:7
 riches of Christ
 # Eph 3:8
 and in
 # Eph 2:7
 "the surpassing riches of grace." \\Which\\ (\\hs\\). Genitive attracted
 again to case of antecedent \\charitos\\.

06071
 \\The mystery of his will\\ (\\to mustrion tou thelmatos autou\\). Once
 hidden, now revealed as in
 # Col 1:26
 which see. See also
 # Col 2:3
 \\Which he purposed\\ (\\hn proetheto\\). Second aorist middle of
 \\protithmi\\, old verb, for which see
 # Ro 1:13; 3:25

06072
 \\Unto a dispensation of the fulness of the times\\ (\\eis oikonomian\\
 \\tou plrmatos tn kairn\\). See
 # Col 1:25
 for \\oikonomian\\. In
 # Ga 4:4
 "the fulness of the time" (\\to plrma tou chronou\\) the time
 before Christ is treated as a unit, here as a series of epochs
 (\\kairn\\). Cf.
 # Mr 1:15; Heb 1:1
 On \\plrma\\ see also
 # Ro 11:26; Eph 3:19; 4:13
 \\To sum up\\ (\\anakephalaisasthai\\). Purpose clause (amounting to
 result) with first aorist middle infinitive of \\anakephalaio\\,
 late compound verb \\ana\\ and \\kephalaio\\ (from \\kephalaion\\,
 # Heb 8:1
 and that from \\kephal\\, head), to head up all things in Christ, a
 literary word. In N.T. only here and
 # Ro 13:9
 For the headship of Christ in nature and grace see
 # Col 1:15-20

06073
 \\In him\\ (\\en auti\\). Repeats the idea of \\en ti Christi\\ of verse
 # 10
 \\We were made a heritage\\ (\\eklrthmen\\). First aorist passive of
 \\klro\\, an old word, to assign by lot (\\klros\\), to make a
 \\klros\\ or heritage. So in LXX and papyri. Only time in N.T.,
 though \\prosklro\\ once also
 # Ac 17:4
 \\Purpose\\ (\\prothesin\\). Common substantive from \\protithmi\\, a
 setting before as in
 # Ac 11:23; 27:13

06074
 \\To the end that we should be\\ (\\eis to einai hms\\). Final clause
 with \\eis\\ to and the infinitive \\einai\\ (see the mere infinitive
 \\einai\\ in verse
 # 4
 and the accusative of general reference. \\Who had before hoped in\\
 \\Christ\\ (\\tous prolpikotas en ti Christi\\). Articular perfect
 active participle of \\proelpiz\\, late and rare compound (here only
 in N.T.) and the reference of \\pro\\ not clear. Probably the
 reference is to those who like Paul had once been Jews and had
 now found the Messiah in Jesus, some of whom like Simeon and Anna
 had even looked for the spiritual Messiah before his coming.

06075
 \\Ye also\\ (\\kai humeis\\). Ye Gentiles (now Christians), in contrast
 to \\hms\\ (we) in
 # 12
 \\In whom\\ (\\en hi\\). Repeated third time (once in verse
 # 11
 twice in
 # 13
 and note \\ho\\ or \\hos\\ in
 # 14
 \\Ye were sealed\\ (\\esphragisthte\\). First aorist passive indicative
 of \\sphragiz\\, old verb, to set a seal on one as a mark or stamp,
 sometimes the marks of ownership or of worship of deities like
 \\stigmata\\
 # Ga 6:17
 Marked and authenticated as God's heritage as in
 # 4:30
 See
 # 2Co 1:22
 for the very use of the metaphor here applied to the Holy Spirit
 even with the word \\arrabn\\ (earnest). \\Spirit\\ (\\pneumati\\). In the
 instrumental case.

06076
 \\An earnest\\ (\\arrabn\\). See
 # 2Co 1:22
 for discussion of \\arrabn\\. Here "of promise" (\\ts epaggelias\\) is
 added to the Holy Spirit to show that Gentiles are also included
 in God's promise of salvation. \\Of our inheritance\\ (\\ts\\
 \\klronomias hmn\\). God's gift of the Holy Spirit is the pledge
 and first payment for the final inheritance in Christ. \\Of God's\\
 \\own possession\\ (\\ts peripoises\\). The word \\God's\\ is not in the
 Greek, but is implied. Late and rare word (from \\peripoie\\, to
 make a survival) with the notion of obtaining
 # 1Th 5:9; 2Th 3:14
 and then of preserving (so in the papyri). So in
 # 1Pe 2:9; Heb 10:39
 and here. God has purchased us back to himself. The sealing
 extends (\\eis\\) to the redemption and to the glory of God.

06077
 \\And which ye shew toward all the saints\\ (\\kai tn eis pantas tous\\
 \\hagious\\). The words "ye show" do not occur in the Greek. The
 Textus Receptus has \\ten agapn\\ (the love) before \\tn\\ supported by
 D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the
 word \\agapn\\. It could have been omitted, but is probably not
 genuine. The use of the article referring to \\pistin\\ and the
 change from \\en\\ to \\eis\\ probably justifies the translation "which
 ye shew toward."

06078
 \\I do not cease\\ (\\ou pauomai\\). Singular present middle, while in
 # Col 1:9
 Paul uses the plural (literary, or including Timothy), \\ou\\
 \\pauometha\\.

06079
 \\The Father of glory\\ (\\ho patr ts doxs\\). The God characterized
 by glory (the Shekinah,
 # Heb 9:5
 as in
 # Ac 7:2; 1Co 2:8; 2Co 1:3; Jas 2:1
 \\That--may give\\ (\\hina--di\\). In
 # Col 1:9
 \\hina\\ is preceded by \\aitoumenoi\\, but here the sub-final use
 depends on the general idea asking in the sentence. The form
 \\di\\ is a late _Koin_ optative (second aorist active) for the
 usual \\doi\\. It occurs also in
 # 2Th 3:16; Ro 15:5; 2Ti 1:16,18
 in the text of Westcott and Hort. Here B 63 read \\di\\ (like
 # Joh 15:16
 second aorist active subjunctive, the form naturally looked for
 after a primary tense (\\pauomai\\). This use of the volitive
 optative with \\hina\\ after a primary tense is rare, but not unknown
 in ancient Greek. \\A spirit of wisdom and revelation\\ (\\pneuma\\
 \\sophias kai apokalupses\\). The Revised Version does not refer
 this use of \\pneuma\\ to the Holy Spirit (cf.
 # Ga 6:1; Ro 8:15
 but it is open to question if it is possible to obtain this
 wisdom and revelation apart from the Holy Spirit. \\In the\\
 \\knowledge of him\\ (\\en epignsei autou\\). In the full knowledge of
 Christ as in Colossians.

06080
 \\Having the eyes of your heart enlightened\\ (\\pephtismenous tous\\
 \\ophthalmous ts kardias humn\\). A beautiful figure, the heart
 regarded as having eyes looking out toward Christ. But the
 grammar is difficult. There are three possible interpretations.
 One is an anacoluthon, the case of \\pephtismenous\\ being changed
 from the dative \\humin\\ (to you) to the accusative because of the
 following infinitive like \\eklexamenous\\
 # Ac 15:22
 after \\apostolois\\. Another way of explaining it is to regard it as
 a tertiary predicate of \\di\\, a loose expansion of \\pneuma\\. The
 third way is to regard the construction as the accusative
 absolute, a rare idiom possible in
 # Ac 26:3; 1Co 16:3; 1Ti 2:6
 In this case, the participle merely agrees with \\tous ophthalmous\\,
 not with \\humin\\, "the eyes of your heart having been enlightened."
 Otherwise \\tous ophthalmous\\ is the accusative retained after the
 passive participle. \\That ye may know\\ (\\eis to eidenai\\). Final use
 of \\eis to\\ and the infinitive (second perfect of \\oida\\) as in verse
 # 12
 Note three indirect questions after \\eidenai\\ (what the hope \\tis h\\
 \\elpis\\, what the riches \\tis ho ploutos\\, and what the surpassing
 greatness \\kai ti to huperballon megethos\\). When the Holy Spirit
 opens the eyes of the heart, one will be able to see all these
 great truths. \\In the saints\\ (\\en tois hagiois\\). Our riches is in
 God, God's is in his saints.

06081
 \\The exceeding greatness of his power\\ (\\to huperballon megethos ts\\
 \\dunames autou\\). \\Megethos\\ is an old word (from \\megas\\), but here
 only in N.T. \\Huperballon\\, present active participle of
 \\huperball\\, reappears in
 # 2:7; 3:19
 and seen already in
 # 2Co 3:10; 9:14
 To enlightened eyes the greatness of God's power is even more
 "surpassing."

06082
 \\Which he wrought\\ (\\enrgken\\). Reading of A B rather than aorist
 \\enrgsen\\. Perfect active indicative, "which he has wrought."
 \\Hn\\ is cognate accusative of the relative referring to \\energeian\\
 (energy) with \\enrgken\\ and note also \\kratous\\ (strength) and
 \\ischuos\\ (might), three words trying to express what surpasses
 (\\huperballon\\) expression or comprehension. \\Made him to sit\\
 (\\kathisas\\). First aorist active participle of \\kathiz\\ in
 causative sense as in
 # 1Co 6:4
 Metaphorical local expression like \\dexii\\ and \\en tois epour\\
 \\aniois\\.

06083
 \\Far above all rule\\ (\\huperan pass archs\\). Late compound
 adverbial preposition (\\huper, an\\) with the ablative case. In
 N.T. only here and
 # Heb 9:5
 As in
 # Col 1:16
 so here Paul claims primacy for Jesus Christ above all angels,
 aeons, what not. These titles all were used in the Gnostic
 speculations with a graduated angelic hierarchy. \\World\\ (\\aini\\).
 "Age." See this identical expression in
 # Mt 12:32
 for the present time
 # Gal 1:4; 1Ti 6:17
 and the future life
 # Eph 2:7; Lu 20:35
 Both combined in
 # Mr 10:30; Lu 18:30

06084
 \\He put all things in subjection\\ (\\panta hupetaxen\\). First aorist
 active indicative of \\hupotass\\, quoted from
 # Ps 8:7
 as in
 # 1Co 15:27
 \\Gave him to be head\\ (\\auton edken kephaln\\). \\Gave\\ (\\edken\\, first
 aorist active indicative of \\didmi\\) to the church (the universal
 spiritual church or kingdom as in
 # Col 1:18,24
 Christ as Head (\\kephaln\\, predicate accusative). This conception
 of \\ekklsia\\ runs all through Ephesians
 # 3:10,21; 5:23,24,25,27,29,32

06085
 \\Which\\ (\\htis\\). "Which in fact is," explanatory use of \\htis\\
 rather than \\h\\. \\The fulness of him that filleth all in all\\ (\\to\\
 \\plrma tou ta panta en psin plroumenou\\). This is probably the
 correct translation of a much disputed phrase. This view takes
 \\plrma\\ in the passive sense (that which is filled, as is usual,
 # Col 1:19
 and \\plroumenou\\ as present middle participle, not passive. All
 things are summed up in Christ
 # 1:10
 who is the \\plrma\\ of God
 # Col 1:19
 and in particular does Christ fill the church universal as his
 body. Hence we see in Ephesians the Dignity of the Body of Christ
 which is ultimately to be filled with the fulness (\\plrma\\) of
 God
 # 3:19
 when it grows up into the fulness (\\plrma\\) of Christ
 # 4:13,16

06086
 \\And you did he quicken\\ (\\kai hums\\). The verb for \\did he quicken\\
 does not occur till verse
 # 5
 and then with \\hms\\ (us) instead of \\hums\\ (you). There is a like
 ellipsis or anacoluthon in
 # Col 1:21,22
 only there is no change from \\hums\\ to \\hms\\. \\When ye were dead\\
 (\\ontas nekrous\\). Present active participle referring to their
 former state. Spiritually dead. \\Trespasses and sins\\ (\\paraptmasin\\
 \\kai hamartiais\\). Both words (locative case) though only one in
 verse
 # 5

06087
 \\According to the course of this world\\ (\\kata ton aina tou kosmou\\
 \\toutou\\). Curious combinations of \\ain\\ (a period of time), \\kosmos\\
 (the world in that period). See
 # 1Co 1:20
 for "this age" and
 # 1Co 3:9
 for "this world." \\The prince of the power of the air\\ (\\ton\\
 \\archonta ts exousias tou aeros\\). \\Ar\\ was used by the ancients
 for the lower and denser atmosphere and \\aithr\\ for the higher and
 rarer. Satan is here pictured as ruler of the demons and other
 agencies of evil. Jesus called him "the prince of this world" (\\ho\\
 \\archn tou kosmou toutou\\,
 # Joh 16:11
 \\That now worketh\\ (\\tou nun energountos\\). Those who deny the
 existence of a personal devil cannot successfully deny the
 vicious tendencies, the crime waves, in modern men. The power of
 the devil in the lives of men does explain the evil at work "in
 the sons of disobedience" (\\en tois huiois ts apethias\\). In
 # 5:6
 also. A Hebrew idiom found in the papyri like "sons of light"
 # 1Th 5:5

06088
 \\We also all\\ (\\kai hmeis pantes\\). We Jews. \\Once lived\\
 (\\anestraphmen pote\\). Second aorist passive indicative of
 \\anastreph\\, old verb, to turn back and forth, to live
 # 2Co 1:12
 Cf. \\pote periepatsate\\, of the Gentiles in verse
 # 2
 \\The desires\\ (\\ta thelmata\\). Late and rare word except in LXX and
 N.T., from \\thel\\, to will, to wish. Plural here "the wishes,"
 "the wills" of the flesh like \\tais epithumiais ts sarkos\\ just
 before. Gentiles had no monopoly of such sinful impulses. \\Of the\\
 \\mind\\ (\\tn dianoin\\). Plural again, "of the thoughts or purposes."
 \\Were by nature children of wrath\\ (\\metha tekna phusei orgs\\).
 This is the proper order of these words which have been the
 occasion of much controversy. There is no article with \\tekna\\.
 Paul is insisting that Jews as well as Gentiles ("even as the
 rest") are the objects of God's wrath (\\orgs\\) because of their
 lives of sin. See
 # Ro 2:1-3:20
 for the full discussion of this to Jews unpalatable truth. The
 use of \\phusei\\ (associative instrumental case of manner) is but
 the application of Paul's use of "all" (\\pantes\\) as shown also in
 # Ro 3:20; 5:12
 See \\phusei\\ of Gentiles in
 # Ro 2:14
 The implication of original sin is here, but not in the form that
 God's wrath rests upon little children before they have committed
 acts of sin. The salvation of children dying before the age of
 responsibility is clearly involved in
 # Ro 5:13

06089
 \\But God\\ (\\ho de theos\\). Change in the structure of the sentence
 here, resuming verse
 # 1
 after the break. \\Being rich in mercy\\ (\\plousios n en eleei\\). More
 than \\elemn\\ (being merciful). \\Wherewith\\ (\\hn\\). Cognate
 accusative with \\gapsen\\ (loved).

06090
 \\Even when we were dead\\ (\\kai ontas hms nekrous\\). Repeats the
 beginning of verse
 # 1
 but he changes \\hums\\ (you Gentiles) to \\hms\\ (us Jews). \\Quickened\\
 \\us together with Christ\\ (\\sunezopoisen ti Christi\\). First
 aorist active indicative of the double compound verb \\sunzopoie\\
 as in
 # Col 2:13
 which see. Associative instrumental case in \\Christi\\. Literal
 resurrection in the case of Jesus, spiritual in our case as
 pictured in baptism. \\By grace have ye been saved\\ (\\chariti este\\
 \\sessmenoi\\). Instrumental case of \\chariti\\ and perfect passive
 periphrastic indicative of \\sz\\. Parenthetical clause interjected
 in the sentence. All of grace because we were dead.

06091
 \\In Christ Jesus\\ (\\en Christi Isou\\). All the preceding turns on
 this phrase. See
 # Col 3:1
 for the word \\sungeiren\\. \\Made to sit with him\\ (\\sunekathisen\\).
 First aorist active indicative of \\sunkathiz\\, old causative verb,
 but in N.T. only here and
 # Lu 22:55

06092
 \\That he might shew\\ (\\hina endeixtai\\). Final clause with \\hina\\ and
 first aorist middle subjunctive of \\endeiknumi\\. See
 # 1:7
 for "riches of grace" and
 # 1:19
 for "exceeding" (\\huperballon\\). \\In kindness toward us\\ (\\en\\
 \\chrstotti eph' hms\\). See
 # Ro 2:7
 for this word from \\chrstos\\ and that from \\chraomai\\, here God's
 benignity toward us.

06093
 \\For by grace\\ (\\ti gar chariti\\). Explanatory reason. "By the
 grace" already mentioned in verse
 # 5
 and so with the article. \\Through faith\\ (\\dia pistes\\). This phrase
 he adds in repeating what he said in verse
 # 5
 to make it plainer. "Grace" is God's part, "faith" ours. \\And\\
 \\that\\ (\\kai touto\\). Neuter, not feminine \\taut\\, and so refers not
 to \\pistis\\ (feminine) or to \\charis\\ (feminine also), but to the act
 of being saved by grace conditioned on faith on our part. Paul
 shows that salvation does not have its source (\\ex humn\\, out of
 you) in men, but from God. Besides, it is God's gift (\\dron\\) and
 not the result of our work.

06094
 \\That no man should glory\\ (\\hina m tis kauchstai\\). Negative
 final clause (\\hina m\\) with first aorist middle subjunctive of
 \\kauchaomai\\. It is all of God's grace.

06095
 \\Workmanship\\ (\\poima\\). Old word from \\poie\\ with the ending \\-mat\\
 meaning result. In N.T. only here and
 # Re 1:20
 \\Created\\ (\\ktisthentes\\). First aorist passive participle of \\ktiz\\,
 not the original creation as in
 # Col 1:16; Eph 3:9
 but the moral and spiritual renewal in Christ, the new birth, as
 in
 # Eph 2:15; 4:24
 \\For good works\\ (\\epi ergois agathois\\). Probably the true dative of
 purpose here with \\epi\\ (Robertson, _Grammar_, p. 605). Purpose of
 the new creation in Christ. \\Which\\ (\\hois\\). Attraction of the
 relative \\ha\\ (accusative after \\protoimasen\\) to case of the
 antecedent \\ergois\\. \\Afore prepared\\ (\\protoimasen\\). First aorist
 active indicative of \\protoimaz\\, old verb to make ready
 beforehand. In N.T. only here and
 # Ro 9:23
 Good works by us were included in the eternal foreordination by
 God. \\That we should walk in them\\ (\\hina en autois peripatsmen\\).
 Expexegetic final clause explanatory of the election to good
 works.

06096
 \\Wherefore\\ (\\dio\\). This conjunction applies to the Gentile
 Christians the arguments in
 # 2:1-10
 \\That aforetime ye\\ (\\hoti pote humeis\\). No verb is expressed, but
 in verse
 # 12
 Paul repeats \\hoti en ti kairi ekeini\\ (for \\pote\\) "that at that
 time" and inserts \\te\\ (ye were). \\Uncircumcision\\ (\\akrobustia\\),
 \\circumcision\\ (\\peritoms\\). The abstract words are used to describe
 Gentiles and Jews as in
 # Ga 5:6; Rom 2:27
 \\Made by hands\\ (\\cheiropoitou\\). Agreeing with \\peritoms\\. Verbal
 # Mr 14:58
 from \\cheiropoie\\ like \\acheiropoitos\\ in
 # Col 2:11

06097
 \\Separate from Christ\\ (\\chris Christou\\). Ablative case with
 adverbial preposition \\chris\\, describing their former condition
 as heathen. \\Alienated from the commonwealth of Israel\\
 (\\apllotrimenoi ts politeias tou Isral\\). Perfect passive
 participle of \\apallotrio\\, for which see
 # Col 1:21
 Here followed by ablative case \\politeias\\, old word from \\politeu\\,
 to be a citizen
 # Php 1:27
 from \\polits\\ and that from \\polis\\ (city). Only twice in N.T., here
 as commonwealth (the spiritual Israel or Kingdom of God) and
 # Ac 22:28
 as citizenship. \\Strangers from the covenants of the promise\\
 (\\xenoi tn diathkn ts epaggelias\\). For \\xenos\\ (Latin _hospes_),
 as stranger see
 # Mt 25:35,38,43
 as guest-friend see
 # Ro 16:23
 Here it is followed by the ablative case \\diathkn\\. \\Having no\\
 \\hope\\ (\\elpida m echontes\\). No hope of any kind. In
 # Ga 4:8
 \\ouk\\ (strong negative) occurs with \\eidotes theon\\, but here \\m\\
 gives a more subjective picture
 # 1Th 4:5
 \\Without God\\ (\\atheoi\\). Old Greek word, not in LXX, only here in
 N.T. Atheists in the original sense of being without God and also
 in the sense of hostility to God from failure to worship him. See
 Paul's words in
 # Ro 1:18-32
 "In the world" (\\en ti kosmi\\) goes with both phrases. It is a
 terrible picture that Paul gives, but a true one.

06098
 \\But now\\ (\\nuni de\\). Strong contrast, as opposed to "at that time."
 \\Afar off\\ (\\makran\\). Adverb (accusative feminine adjective with
 \\hodon\\ understood). From the \\politeia\\ and its hope in God. \\Are\\
 \\made nigh\\ (\\egenthte eggus\\). First aorist passive indicative of
 \\ginomai\\, a sort of timeless aorist. Nigh to the commonwealth of
 Israel in Christ. \\In the blood of Christ\\ (\\en ti haimati tou\\
 \\Christou\\). Not a perfunctory addition, but essential
 # 1:7
 particularly in view of the Gnostic denial of Christ's real
 humanity.

06099
 \\For he is our peace\\ (\\autos gar estin h eirn hmn\\). He
 himself, not just what he did (necessary as that was and is). He
 is our peace with God and so with each other (Jews and Gentiles).
 \\Both one\\ (\\ta amphotera hen\\). "The both" (Jew and Gentile). Jesus
 had said "other sheep I have which are not of this fold"
 # Joh 10:16
 \\One\\ (\\hen\\) is neuter singular (oneness, unity, identity) as in
 # Ga 3:28
 Race and national distinctions vanish in Christ. If all men were
 really in Christ, war would disappear. \\Brake down the middle wall\\
 \\of partition\\ (\\to mesotoichon tou phragmou lusas\\). "Having
 loosened (first aorist active participle of \\lu\\, see
 # Joh 2:19
 the middle-wall (late word, only here in N.T., and very rare
 anywhere, one in papyri, and one inscription) of partition
 (\\phragmou\\, old word, fence, from \\phrass\\, to fence or hedge, as
 in
 # Mt 21:33
 " In the temple courts a partition wall divided the court of the
 Gentiles from the court of Israel with an inscription forbidding
 a Gentile from going further (Josephus, _Ant_. VIII. 3, 2). See
 the uproar when Paul was accused of taking Trophimus beyond this
 wall
