*IN CHRIST
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Frankly, I do not want to associate with any so-called Christian organizations, especially with the Evangelical Monopoly Group. This group of peoples are driven by self-interest and bent on promoting only themselves. They act and believe they have monopoly on the Gospel, and so they never invite outsiders to preach in their churches and prevent publishing of their books. They ask for donations because they think they deserve donations on account they have some Gospel work, some of them are very rich. They manifest as denominations (churches), missions, Christian organizations, Christian publishers, Christian schools, evangelistic associations, etc. Because my father was a Pastor-Missionary, I had the opportunity of getting to know many Chinese and Foreign preachers, pastors, missionaries, evangelists. As a boy I used to believe every preacher was a man of God. Then I grew up and saw the truth. I know personally a white missionary from South Africa who is a homosexual. A famous Christian Publisher told me they will not publish my book in competition with theirs. There was a large and famous Christian Church, because I knew the Pastor personally, so I would not disclose the Name of the Church. One day I was walking on the street and met its Associate Pastor, I tried several times to greet him, but he totally ignored me as if I did not exist. Another day, I rented a new car and parked in front of the Church, the Associate Pastor ran to greet me. I totally ignored him. The Christian religion practiced by White Races has become a major stumbling block to other races. To be fair, members of Black church also covered up, exempted, and protected their Black leaders from committing adulteries. In fact, many of those pastors, preachers, missionaries and evangelists should pursue other worldly occupations in search of fame and fortune.
1.) Act 24:24, “Now some days later Felix arrived with Drusilla his wife, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus.”
Cambridge Bible for Schools and Colleges
24. And after certain days, when Felix came, &c.] To conform to the Greek more strictly, the Rev. Ver. reads “But after certain days, Felix came, &c.” It is difficult to say what is gained by this. Felix did not always reside in Cæsarea. After the first hearing of St Paul’s cause he had gone away for a time, but on his return he sent for the Apostle to question him on his doctrine. Perhaps those words about the resurrection of the just and the unjust had made him uneasy.
with his wife Drusilla, which was a Jewess] She was a daughter of Herod Agrippa I. and so sister of Agrippa II. and of Bernice. She had formerly been married to Azizus, King of Emesa, but had been induced by Felix to leave her husband, and become his wife. Though she had been only six years of age when her father died (Acts 12:23) she may have heard of the death of James the brother of John, and the marvellous delivery of St Peter from prison. For such matters would be talked of long after they had happened, and perhaps her father’s sudden death may have been ascribed by some to God’s vengeance for what he had done against the Christians. Her marriage with the Gentile Felix shewed that she was by no means a strict Jewess, and what she had heard of Jewish opposition to St Paul’s teaching may have made her, as well as her husband, desirous to hear him.
sent for Paul] The Apostle was lodged in some part of the procurator’s official residence (see Acts 23:35, note) and so was close at hand.
and heard him concerning the faith in Christ] The best MSS. add Jesus. What St Paul would urge was not only a belief in the Christ, for whose coming all Jews were looking, but a belief that Jesus of Nazareth was the Messiah whom they had so long expected.”
Jhn 14:10, “Do you not believe that I am in the Father, and the Father is in Me? The Words that I say to you I do not speak on My own, but the Father, as He remains in Me, does His works.”
Jhn 1:12, “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.”
Jhn 6:29, “Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.”
Jhn 14:1, “Do not let your heart be troubled; believe
in God, believe also in Me.”
Act 16:31, “They said, “Believe in the Lord Jesus, and you will be saved, you and your household.”
Rom 10:9, “that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.”
Mar 1:15, “and saying, “The time is fulfilled, and the Kingdom of God has come near; repent and believe in the Gospel.”
1Ti 1:16, “Yet for this reason I found mercy, so that in me as the
foremost sinner Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life.”
1Jo 3:23, “This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us.”
1Jo 5:13, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.”
Phl 1:29, “For to you it has been granted for Christ's
sake, not only to believe in Him, but also to suffer on His behalf.”
Christianity can be defined as “Faith in Christ.”
2. ) Rom 3:24, “being justified as a gift by His grace
through the redemption which is in Christ Jesus.”
Ellicott's Commentary for English Readers
(24) Being justified.—We should more naturally say, “but now are justified.” The construction in the Greek is peculiar, and may be accounted for in one of two ways. Either the phrase “being justified” may be taken as corresponding to “all them that believe” in Romans 3:22, the change of case being an irregularity suggested by the form of the sentence immediately preceding; or the construction may be considered to be regular, and the participle “being justified” would then be dependent upon the last finite verb: “they come short of the glory of God, and in that very state of destitution are justified.”
Freely.—Gratuitously, without exertion or merit on their part. (Comp. Matthew 10:8; Revelation 21:6; Revelation 22:17.)
By his grace.—By His own grace. The means by which justification is wrought out is the death and atonement of Christ; its ulterior cause is the grace of God, or free readmission into His favor, which He accords to man.
Redemption.—Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood. This last is the pivot upon which the whole idea of redemption turned. It is therefore clear that the redemption of the sinner is an act wrought objectively, and, in the first instance, independently of any change of condition in him, though such a change is involved in the appropriation of the efficacy of that act to himself. It cannot be explained as a purely subjective process wrought in the sinner through the influence of Christ’s death. The idea of dying and reviving with Christ, though a distinct aspect of the atonement, cannot be made to cover the whole of it. There is implied, not only a change in the recipient of the atonement, but also a change wrought without his co-operation in the relations between God and man. There is, if it may be so said, in the death of Christ something which determines the will of God, as well as something which acts upon the will of man. And the particular influence which is brought to bear upon the counsels of God is represented under the figure of a ransom or payment of an equivalent. This element is too essentially a part of the metaphor, and is too clearly established by other parallel metaphors, to be explained away; though what the terms “propitiation” and “equivalent” can mean, as applied to God, we do not know, and it perhaps does not become us too curiously to inquire.
The doctrine of the atonement thus stated is not peculiar to St. Paul, and did not originate with him. It is found also in the Synoptic Gospels, Matthew 20:28 ( = Mark 10:45), “The Son of Man came to give His life a ransom for many,” and in Hebrews 9:15, “And for this cause He is the Mediator of the New Testament, that by means of death, for the redemption (ransoming) of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” (Comp. 1John 2:2; 1Peter 1:18-19; 1Peter 2:24, et al.).”
3.) Rom 6:11, “So you too, consider yourselves to be dead to sin, but alive to God in Christ Jesus.”
Likewise - In like manner. This is an exhortation drawn from the argument in the previous verses. It shows the design and tendency of the Christian scheme.
Reckon ye yourselves - Judge, or esteem yourselves.
To be dead indeed unto sin - So that sin shall have no influence or control ever you, any more than the objects of this world have ever the dead in their graves; see the note at Romans 6:2.
But alive unto God - Bound to live to promote his glory; to make this the great and sole object of your living.
Through Jesus Christ - By means of the death, and resurrection, and example of Jesus Christ. The apostle regards all our disposition to live to God as resulting from the work of the Lord Jesus Christ.”
4.) Rom 6:23, “For the wages of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord.”
Cambridge Bible for Schools and Colleges
23. For] The “for” refers to the last statement. The verse may be paraphrased, “For whereas the wages of sin is death, the gift of God is, as we have now said, eternal life.”
wages] The Gr. is same word as Luke 3:14; 1 Corinthians 9:7; 2 Corinthians 11:8. It strictly denotes pay for military service; and the metaphor here therefore points not to slavery so much as to the warfare of Romans 6:13 (where see note on weapons). The word is full of pregnant truth. Death, in its most awful sense, is no more than the reward and result of sin; and sin is nothing less than a conflict against God.
gift] The Gr. is same word as free gift, ch. Romans 5:15.—This word here is, so to speak, a paradox. We should have expected one which would have represented life eternal as the issue of holiness, to balance the truth that death is the issue of sin. And in respect of holiness being the necessary preliminary to the future bliss, this would have been entirely true. But St Paul here all the more forcibly presses the thought that salvation is a gift wholly apart from human merit. The eternal Design, the meritorious Sacrifice, the life-giving and love-imparting Spirit, all alike are a Gift absolutely free. The works of sin are the procuring cause of Death; the course of sanctification is not the procuring cause of Life Eternal, but only the training for the enjoyment of what is essentially a Divine gift “in Jesus Christ our Lord.”
through] Lit., and better, in. The “life eternal” is to be found only “in Him,” by those who “come to Him.” His work is the one meritorious cause; and in His hands also is the actual gift. (John 17:2-.3).”
5. ) Rom 8:1, “Therefore there is now no condemnation at all for those who are in Christ Jesus.”
Cambridge Bible for Schools and Colleges
Ch. Romans 8:1-13. Security of the justified. The mind of the Spirit, not the mind of the flesh, is their characteristic
1. therefore] To what does “therefore” refer? To the discussion of the inner conflict just previous? Or to something remoter in the argument? The text is sometimes so printed as to carry on the connection unbroken from ch. 7 some distance into this ch., and thus to make the discussion in Romans 7:7-25 the premise of this “therefore.” But against this we think that, (a), both in contents and in tone, ch. 8 is a whole in itself, with one grand topic, the Security of the Saints, traceable throughout; and that (b) there is nothing in the last paragraphs of ch. 7 to suggest directly the present statement, though much to illustrate and enforce it. Had ch. 7 ended with “I thank God, through Jesus Christ our Lord,” it might have seemed otherwise, (though see note on those words;) but ch. 7 actually ends with the strongest assertion of the sin-awaking and sin-detecting power of the Law and the consequent strife of the soul. It is thus far better to refer this exordium of ch. 8 to the whole previous argument, but specially to such parts of it as detail the way of Justification. More specially still it is connected with chh. 5 and 6, and the first section of ch. 7, which state (under various imagery) the union of the justified with their Head, Master, and Bridegroom.
Hitherto the Epistle has discussed and explained, from many sides, the great matter of Justification, and its immediate results, (union with Christ, bondservice to God, the liberation of the will, &c.). The last topic thus considered is the attitude of the Law towards the soul—an attitude such that the Law cannot (in the regenerate or unregenerate) subdue sin, but can only expose and condemn it. This has been shewn partly to vindicate the holiness of the Law, partly to expose the malignity of sin, partly to reinforce the truth, already proved, that Justification is to be attained by another way.
Now, to the close of ch. 8, the argument (without wholly leaving former topics and reasonings) rises to a fuller view of present results, and to the first full statement of the eternal Sequel. It is needless to point out the majesty and splendor which mark the whole passage.
no condemnation] The word “no” is strongly emphatic in the Greek. The Gr. for “condemnation” here occurs elsewhere in N. T. only ch. Romans 5:16; Romans 5:18. The cognate verb is frequent, and occurs e. g. Mark 16:16; 1 Corinthians 11:32 (last clause). As regards the soul, the verb means to pass sentence of death. Such sentence “is not,” for those who are in Christ; they “shall not come into condemnation, but are passed from death unto life.” (John 5:24.) “Who is he that condemneth?” (Romans 8:34.)
Observe that the word “is” is not in the Gr. There is no specification of time. Q. d., “such a condemnation is inconceivable.”
in Christ Jesus] See for parallels to this important phrase, Romans 6:11, (E. V. “through, &c.,”) Romans 12:5, Romans 16:7; 1 Corinthians 1:2; 1 Corinthians 15:18; 2 Corinthians 5:17, &c. And cp. Ephesians 5:30, where the key to its special meaning appears. The brethren of the Second Adam are regarded as solidaire with Him in the sense both of holy dearness and inseparable interest; specially the latter. The former idea is conveyed rather under the figure of the Spouse; the latter under that of the Body and the Head.—The whole previous argument of the Epistle makes it plain that those who are “in Christ” are those who have been “justified through faith.” (Ch. Romans 5:1.). No merely external position of opportunity or privilege can satisfy the phrase, in view of such a verse as this, or as 2 Corinthians 5:17. On the other hand, the phrase (strictly speaking) indicates not the inner experience of the justified—which rather appears in the phrase of “Christ in them” (Colossians 1:27, &c.,)—but their standing and interest.
who walk, &c.] Better, walking, as they do, not according to the flesh, but according to the Spirit. If these words are retained, they must be taken as a description rather than a definition. The condition of freedom from doom is, to “be in Christ Jesus;” but that happy position does, as a fact, result in, and so is characterized by, a “walk after the Spirit.” The words will thus serve as a caution against the abuse of the doctrine of gratuitous justification; but not as a modification of it. The point is admirably elucidated by Calvin’s remark, that “it is faith alone which justifies, but the faith which justifies can never be alone.”
But it is probable that the words from “who walk” to “after the Spirit” are to be omitted here. Almost for certain the last clause, “but after the Spirit,” must so be omitted. Very possibly they were inserted here by copyists, who conceived the previous statement too absolute to be trusted alone to the reader, and so borrowed a quasi-note from Romans 8:4.”
6.) Rom 8:2, “For the law of the Spirit of life in
Christ Jesus has set you free from the law of sin and of death.”
For the law - The word "law" here means that "rule, command, or influence" which "the Spirit of life" produces. That exerts a control which is here called a law, for a law often means anything by which we are ruled or governed; see the notes at Romans 7:21, Romans 7:23. Of the Spirit. I see no reason to doubt here that this refers to the Holy Spirit. Evidently, at the close of Romans 8:1, the word has this reference. The phrase "the Spirit of life" then means the Holy Spirit producing or giving life; that is, giving peace, joy, activity, salvation; in opposition to the law spoken of in Romans 7 that produced death and condemnation.
In Christ Jesus - Under the Christian religion; or sent by Christ to apply his work to people. John 16:7-14. The Spirit is sent by Christ; his influence is a part of the Christian scheme; and his power accomplishes what the Law could not do.
Hath made me free - That is, has delivered me from the predominating influence and control of sin. He cannot mean that he was perfect, for the whole tenor of his reasoning is opposed to that. But the design, the tendency, and the spirit of the gospel was to produce this freedom from what the Law could not deliver; and he was now brought under the general power of this scheme. In the former state he was under a most bitter and galling bondage; Romans 7:7-11. Now, he was brought under the influence of a scheme which contemplated freedom, and which produced it.
The law of sin and death - The controlling influence of sin, leading to death and condemnation; Romans 7:5-11.”
7.) Rom 8:39, “nor height, nor depth, nor any
other created thing will be able to separate us from
the love of God that is in Christ Jesus our Lord.”
Cambridge Bible for Schools and Colleges
39. height—depth] Vastness of intervening space. The Lord who loved us is “above all Heavens” as to His bodily presence: but His love reaches thence to our “depth” below, and holds us fast.
any other creature] A phrase meant to be absolutely inclusive—of everything except the Uncreated One. And it is the Uncreated who loved us!—The previous phrases had logically included “all creatures;” but St Paul would fain preclude even the least definable causes of apprehension.
shall be able] At any possible future time.
the love of God, which is in, &c.] A deeply instructive equivalent for “the love of Christ,” Romans 8:35. The “love of Christ” is the Divine Love felt for us by the Eternal Son. And this, because He is the Eternal Son, is also the Divine expression of the love felt for us by the Eternal Father, who “sent His Son to be the Propitiation for our sins,” and, in giving His Son, gave His Son’s love to be our bliss and light.
This closing passage of ch. 8, taken as the climax of the whole previous part of the Epistle, is a remarkable illustration of the vital connection between revealed Truth and sacred Love. It is out of the dogmatic statements and discussions of the previous passages that this utterance of adoring love and confidence comes forth.
Here closes the more strictly dogmatic part of the Epistle. But the next three chapters, though less purely dogmatic, are, incidentally, full of definitions of truth. Not till ch. 12 comes in the “practical” part of the Epistle, in the ordinary sense of that word.”
8.) Rom 9:1, “I am telling the truth in Christ, I am not lying; my conscience testifies with me in the Holy Spirit.”
Cambridge Bible for Schools and Colleges
Ch. Romans 9:1-6. The problem of Jewish unbelief: Paul’s distress in view of it
1. I say the truth in Christ, &c.] The discussion of the case of Israel occupies tins chapter and the next two. On the general subject thus introduced, we offer a few remarks. (See also Introduction, I. § 26.)
(1) The dedication of this large section to this special case is not out of proportion. Israel not only was immensely important as the Depositary of Revelation for ages past and the possessor as such of inestimable privileges, (Romans 9:4-5,) but at the time of St Paul it formed the vast majority of all professed believers in the God of Revelation. The unbelief of the great majority of Israel was therefore not only a distress to the Christian’s heart, but a perplexity to his mind, and so needed very special treatment and explanation.
(2) He distinctly foretells a future of grace and mercy for Israel, on a grand scale of conversion. A time is to come when “blindness in part” is no longer to characterize Israel as a people; that is to say, a time when unbelief, if existing still at all, shall be the exception, not the rule.
(3) He does not touch on any other than the spiritual aspects of that future. As to the question of a political, or local, restoration of Israel, or both, he is entirely silent whether to affirm or deny; and so in all his Epistles. So it is also in all the N. T. Epistles. St Paul’s great object here is (1) to explain the spiritual alienation of the mass of Israelites, and (2) to open the prospect of its blessed reversal.
in Christ] As a “member of Christ,” and so bound to inviolable truthfulness; and as speaking to other “members.” (Ephesians 4:25.)
I lie not] On this and similar appeals see on Romans 1:9.—The special reason for such words here is, perhaps, the thought that both Gentile Christians and unbelieving Jews (for different reasons) might think him now regardless of his earthly kindred, because so resolute in teaching the entire spiritual equality of all believers, Jew or Gentile. The Epistle might possibly be heard or read by unconverted Jews; and such words as these might reach their hearts.
my conscience also bearing me witness] Paul, as a man speaking to men, was corroborated (in his own consciousness) by Paul speaking to himself. Word and conscience coincided in statement.
in the Holy Ghost] Who, as the Sanctifier, pervades the conscience with new and intense light and sensibility. The reference is not to inspiration but to spirituality, of which he has said so much in ch. 8.”
9. ) Rom 12:5, “so we, who are many, are one body
in Christ, and individually parts of one another.”
So we, being many - We who are Christians, and who are numerous as individuals.
Are one body - Are united together, constituting one society, or one people, mutually dependent, and having the same great interests at heart, though to be promoted by us according to our special talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc.; so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us.
In Christ - One body, joined to Christ, or connected with him as the head; Ephesians 1:22-23, "And gave him to be head over all things to the church, which is his body;" compare John 15:1-7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or any thing particularly mysterious or unintelligible. Christians acknowledge him as their head. that is, their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by especially tender ties of affection, gratitude, and friendship; they are united in him, that is, in acknowledging him as their common Lord and Savior. Any other unions than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than what binds friend to friend, children to parents, or husbands to their wives; compare Ephesians 5:23-33. (See the supplementary note at Romans 8:17.)
And every one members one of another - Compare 1 Corinthians 12:25-26. That is, we are so united as to be mutually dependent; each one is of service to the other; and the existence and function of the one is necessary to the usefulness of the other. Thus, the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions or be of use if it were not for the eye; the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus, in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here:
(1) That no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his.
(2) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body.
(3) no one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in 1 Corinthians 12:21-25.”
10.) Rom 15:17, “Therefore in Christ Jesus I have
found reason for boasting in things pertaining to God.”
I have therefore ... - I have cause of glorying. I have cause of rejoicing that God has made me a minister to the Gentiles, and that he has given me such success among them. The ground of this he states in Romans 15:18-22.
Glory - Of "boasting" καύχησιν kauchēsin, the word usually rendered "boasting"); James 4:16; Romans 3:27; 2 Corinthians 7:14; 2 Corinthians 8:24; 2 Corinthians 9:3-4; 2 Corinthians 10:15; 2 Corinthians 11:10, 2 Corinthians 11:17. It means also "praise, thanksgiving," and "joy;" 1 Corinthians 15:31; 2 Corinthians 1:12; 2 Corinthians 7:4; 2 Corinthians 8:24; 1 Thessalonians 2:19. This is its meaning here, that the apostle had great cause of "rejoicing" or "praise" that he had been so highly honored in the appointment to this office, and in his success in it.
Through Jesus Christ - By the assistance of Jesus Christ; ascribing his success among the Gentiles to the aid which Jesus Christ had rendered him.
In those things which pertain to God - Compare Hebrews 5:1. The things of religion; the things which God has commanded, and which pertain to his honor and glory. They were not things which pertained to "Paul," but to "God:" not worked by Paul, but by Jesus Christ; yet he might rejoice that he had been the means of diffusing so far those blessings. The success of a minister is not for "his own" praises, but for the honor of God; not by his skill or power, but by the aid of Jesus Christ; yet he may rejoice that "through" him such blessings are conferred upon people.”
10.) Rom 16:10, “Greet Apelles, the approved in
Christ. Greet those who are of the household of Aristobulus.”
Cambridge Bible for Schools and Colleges
10. Apelles] A Greek name. It is used by Horace, in a well-known passage, (Satires, I. v. 100,) as a name common among Jews.
approved in Christ] i.e. one who has been tested and found true, as a “member of Christ.” Perhaps he had borne special suffering or sorrow with strong faith.
them which are of Aristobûlus’ household] Lit. those from amongst Aristobulus’.—Aristobulus’ name is Greek: we know no more of him. He may, or may not, have been a Christian; and the latter is slightly the more likely alternative. See next verse, and cp. Php 4:22.—“Those from amongst his” household, or people, are probably the converts in his familia, or establishment, of slaves and freedmen.”
11.) 1Co 1:2, “To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every
place call on the name of our Lord Jesus Christ, their Lord and ours.“
Cambridge Bible for Schools and Colleges
3. to them that are sanctified in Christ Jesus] Literally, to them that have been sanctified. The word here rendered sanctify means (1) to consecrate to the service of the Deity, and hence (2) to purify, make holy. The word here partakes of both senses. Those who have become united to Christ by faith have not only been dedicated to Him, but have been made partakers of His holiness by their participation in the Life that is in Him. But such persons were by no means as yet free from actual sin, as chapters 5, 6, 8, 11. conclusively prove. “The Church of Christ, abstractedly and invisibly, is a kingdom where no evil is; in the concrete, and actually, it is the Church of Corinth, Rome, or England, tainted with impurity. And yet, just as the mudded Rhone is really the Rhone and not mud and the Rhone, so there are not two churches, the Church of Corinth and the false church within it, but one visible Church, in which the invisible lies concealed.” Robertson, On the Corinthians, Lect. ii.
called to be saints] Literally, called saints—because the faculty of saintliness, if not actual saintliness itself, had been communicated to every member of the Church. The only difference between ‘saints’ and ‘them that are sanctified’ is that the latter expression has reference to a past act of God’s mercy, the former to the present condition of those who have benefited from it.
with all that in every place call upon the name of Jesus Christ our Lord] The Epistle, which dealt with so many and such weighty truths, was not to be treasured up as the peculiar heritage of the Corinthian Church, but was to be regarded as the common possession of the universal Church of Christ. Or perhaps it is better, with Olshausen, to regard the Apostle as reminding the Corinthians that they form only a part, and that but a small one, of the whole Church of Christ, a consideration which their self-satisfaction was leading them to forget.”
12.) 1Co 1:4, “I thank my God always concerning you for the grace of God
which was given you in Christ Jesus.”
Verses 4-9. - The thanksgiving. The thanksgiving is a feature in almost every Epistle of St. Paul, except the Epistle to the Galatians, in which he plunges at once into severe reprobation. Verse 4. - I thank my God. It is probable, from papyrus rolls in the British Museum, that the general form and outline of letters was more or less conventional. In St. Paul, however, this thanksgiving is the natural overflow of a full heart. It was no mere compliment or rhetorical artifice like the captatio benevolentiae, or endeavoring to win the hearers by flattery, which we find in most ancient speeches. My God (Romans 1:8). Always; that is, constantly; on all occasions of special prayer. He could still thank God for them, though his letter was written "with many tears" (2 Corinthians 2:4). For the grace of God. The grace (χάρις) of spiritual life showing itself in many special spiritual gifts (χαρίσματα), such as "the gift of tongues." Which was given you. This is one of St. Paul's "baptismal aorists." He always regards and speaks of the life of the soul as summed up potentially in one supreme moment and crisis - namely, the moment of conversion and baptism. The grace given once was given for ever, and was continually manifested. In Christ Jesus. St. Paul regarded the life of the Christian as "hid with Christ in God," and of Christ as being the Christian's life (see Romans 6:23; 2 Corinthians 4:10, 11; Colossians 3:3, 4; 2 Timothy 1:1; 1 John 5:11, etc.). 1 Corinthians 1:4.”
13.) 1Co 1:30, But it is due to Him that you are in Christ Jesus, Who became to us wisdom from God, and righteousness and sanctification, and redemption.”
But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author.
Are ye - Ye are what you are by the mercy of God. 1 Corinthians 15:10. You owe your hopes to him. The emphasis in this verse is to he placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God.
(See the supplementary note at Romans 8:10.)
In Christ Jesus - See the note at 1 Corinthians 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.
Who of God - From God ἀπὸ θεοῦ apo theou. Christ is given to us by God, or appointed by Him to be our wisdom, etc. God originated the scheme, and God gave him for this end.
Wisdom - That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become "truly wise" by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Colossians 2:3, "In whom are hid all the treasures of wisdom and knowledge." He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isaiah 11:1; Matthew 13:54; Luke 2:40, Luke 2:52; 1 Corinthians 1:24; 1 Corinthians 3:10. "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Proverbs 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom:
(1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.
(2) because he has by his word and spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.
(3) because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise.
And righteousness - By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But "in what way" this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it.
By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes:
(1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Romans 3:26-27); and,
(2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God.
The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Romans 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:”
14.) 1Co 4:17, “For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in
every church.”
For this cause - In order to remind you of my doctrines and my manner of life. Since I am hindered from coming myself, I have sent a fellow laborer as my messenger, well acquainted with my views and feelings, that he might do what I would do if I were present.
Have I sent unto you Timotheus - Timothy, the companion and fellow laborer of Paul. This was probably when Paul was at Ephesus. He sent Timothy and Erastus into Macedonia, probably with instruction to go to Corinth if convenient. Yet it was not quite certain that Timothy would come to them, for in 1 Corinthians 16:10, he expresses a doubt whether he would. Paul was probably deeply engaged in Asia, and did not think it proper then for him to leave his field of labor. He probably supposed also, that Timothy, as his ambassador, would be able to settle the difficulties in Corinth as well as if he were himself present.
My beloved son - In the gospel. See Acts 16:1-3; 1 Timothy 1:2. He supposed, therefore, that they would listen to him with great respect.
And faithful in the Lord - A true Christian and a faithful servant of Christ; and who is, therefore, worthy of your confidence.
Of my ways - My doctrine, my teaching, my mode of life.
Which be in Christ - That is, my Christian life; my ministry; or my conduct as a Christian and a follower of the Savior.
As I teach everywhere ... - This was designed probably to show them that he taught them no new or special doctrines; he wished them simply to conform to the common rules of the churches, and to be like their Christian brethren everywhere. The Christian church is founded every where on the same doctrines; is bound to obey the same laws; and is suited to produce and cherish the same spirit. The same spirit that was required in Ephesus or Antioch, was required at Corinth; the same spirit that was required at Corinth, at Ephesus, or at Antioch, is required now.”
15.) 2Co 1:21, “Now He who establishes us with you in Christ and anointed us is God.”
Now he which stablisheth us - He who makes us firm (ὁ βέβαιῶν ἡμᾶς ho bebaiōn hēmas); that is, he who has confirmed us in the hopes of the gospel, and who gives us grace to be faithful, and firm in our promises. The object of this is to trace all to God, and to prevent the appearance of self-confidence, or of boasting. Paul had dwelt at length on his own fidelity and veracity. He had taken pains to prove that he was not inconstant and fickle-minded. Here he says, that this was not to be traced to himself, or to any native goodness, but was all to be traced to God. It was God who had given them all confident hope in Christ; and it was God who had given him grace to adhere to His promises, and to maintain a character for veracity. The first "us," in this verse refers probably to Paul himself; the second includes also the Corinthians, as being also anointed and sealed.
And hath anointed us - Us who are Christians. It was customary to anoint kings, prophets, and priests on their entering on their office as a part of the ceremony of inauguration. The word "anoint" is applied to a priest, Exodus 28:41; Exodus 40:15; to a prophet, 1 Kings 19:16; Isaiah 61:1; to a king, 1 Samuel 10:1; 1 Samuel 15:1; 2 Samuel 2:4; 1 Kings 1:34. It is applied often to the Messiah as being set apart, or consecrated to his office as prophet, priest, and king - that is, as appointed by God to the highest office ever held in the world. It is applied also to Christians as being consecrated, or set apart to the service of God by the Holy Spirit - a use of the word which is derived from the sense of consecrating, or setting apart to the service of God. Thus, in 1 John 2:20, it is said, "But ye have an unction from the Holy One and know all things." So in 1 John 2:27, "But the anointing which ye have received abideth in you," etc. The anointing which was used in the consecration of prophets, priests, and kings, seems to have been designed to be emblematic of the influences of the Holy Spirit, who is often represented as poured upon those who are under his influence Proverbs 1:23; Isaiah 43:4; Joel 2:28-29; Zechariah 12:10; Acts 10:45, in the same way as water or oil is poured out. And as Christians are everywhere represented as being under the influence of the Holy Spirit, as being those on whom the Holy Spirit is poured, they are represented as "anointed." They are in this manner solemnly set apart, and consecrated to the service of God.
Is God - God has done it. All is to be traced to him. It is not by any native goodness which we have, or any inclination which we have by nature to his service. This is one of the instances which abound so much in the writings of Paul, where he delights to trace all good influences to God.”
16.) 2Co 2:14, “But thanks be to God, who always
leads us in triumph in Christ, and through us reveals the fragrance of the knowledge of Him in every place.”
Cambridge Bible for Schools and Colleges
14. Now thanks be unto God] This passage is an instance of the abrupt digressions peculiar to St Paul’s style. See Introduction to the first Epistle, p. 16, and 1 Corinthians 4:8. Also Introduction to this Epistle. “As soon as St Paul came to the word Macedonia, memory presented to him what had greeted him there,” i.e. the favorable intelligence brought by Titus (ch. 2 Corinthians 7:6-7) “and in his rapid way—thoughts succeeding each other like lightning—he says, without going through the form of explaining why he says it, ‘Now thanks be to God.’ ” Robertson.
which always causeth us to triumph in Christ] The verb here rendered causeth us to triumph may also be rendered, leadeth us in triumph. It is used in the latter sense in Colossians 2:15, the only other place in which it occurs in the Bible, but the former sense is defended here by the analogy of other verbs used causatively. See Romans 8:37.
and maketh manifest the savor of his knowledge] The word savor (from the Latin sapor, flavor) is, with one exception (Matthew 5:13), used in the Scriptures to denote an odor. See Genesis 8:21; Ecclesiastes 10:1; Joel 2:20, &c. The Apostle as yet does not refer to the ‘sweet savor’ of the sacrifices (Exodus 29:18; Leviticus 1:9; Leviticus 1:12, &c.). If we take the rendering of the A. V. in the former part of the verse, ‘the savor of his knowledge’ (i.e. the sweet scent of the knowledge of God), is the incense, either “rising from fixed altars or wafted from censers” (Dr Plumptre in loc.), which it was customary (see Smith’s Dictionary of Antiquities, Art. Triumphus) to burn as the conqueror to whom a triumph was decreed passed along. This custom has been revived in our own day, on the occasion of the public entry of the Princess of Wales into London before her marriage. If the sense ‘leadeth us in triumph,’ be adopted, it regards the ministers of Christ either, (a) as the partners in the triumph of their Master, or (b) as the captives of the enemy he has overcome, delivered by His victorious arm, or (c) as the enemies he has defeated and led captive. Either of these yields a good sense, while the ‘savor’ is still the incense which attends the victor’s triumph. See Wordsworth in loc. Dr Plumptre notices the fact, one of great interest to the inhabitants of these Islands, that the last triumph which had taken place at Rome before these words were written, was in commemoration of the victories of Claudius in Britain, and that the British king Caractacus was then led in triumph through the streets of Rome.
by us] St Paul is either (1) the altar (Romans 12:1) from which the odor of God’s knowledge arises, or more probably (2) the thurifer or incense-bearer who diffuses that odor abroad as he passes along.
in every place] The history of the church shews that the first ministers of the Gospel extended their operations over a wide area. It is hardly tradition which regards St Thomas and St Bartholomew as having preached in India, and St Andrew in Scythia. And the first Epistle of St Peter bears witness to a wide dissemination of the Gospel in Asia. See 1 Peter 1:1; 1 Peter 5:13.”
17.) 2Co 5:17, “Therefore if anyone is in Christ, this person is a new creation; the old things passed away; behold, new things have come.”
Cambridge Bible for Schools and Colleges
17. Therefore] i.e. as a conclusion from 2 Corinthians 5:15-16, in consequence of Christ’s Death, His Life, His superhuman, Divine personality.
if any man be in Christ] The Vulgate puts no stop at Christ, and renders ‘if there be any new creature in Christ’ (‘if any newe creature is in Crist,’ Wiclif). Tyndale translates as above. For ‘in Christ,’ see Romans 16:7; Galatians 1:22; and chap. 2 Corinthians 12:2.
he is a new creature] These words may be rendered there is a new creation, i.e. a new creation takes place within him. Whosoever is united to Christ by faith, possesses in himself the gift of a Divine, regenerated, spiritual humanity which Christ gives through his Spirit (cf. John 5:21; John 6:33; John 6:39-40; John 6:54; John 6:57; 1 Corinthians 15:45; 1 Peter 1:3; 1 Peter 2:2; and 2 Peter 1:4. Also chap. 2 Corinthians 1:21-22, 2 Corinthians 3:18, 2 Corinthians 4:11, 2 Corinthians 5:5). This life, which he possessed not before, is in fact a new creation of the whole man, “not to be distinguished from regeneration.” Meyer. So also Chrysostom. Cf. John 1:13; John 3:3; John 3:5; Titus 3:5. The margin of the A. V. renders let him be, which is grammatically admissible, but hardly suits the context.
old things] Literally, the old things. Cf. the ‘old man,’ Romans 6:6; Ephesians 4:22; Colossians 3:9; the ‘former conversation’ or manner of living, before the soul was dominated by the Spirit of Christ.
are past away] Literally, passed away, i.e. at the moment of conversion. But as the Dean of Peterborough has shewn in the Expositor, Vol. vii. pp. 261–263, this strict use of the aorist cannot be always pressed in Hebraistic Greek.
behold, all things are become new] Many MSS., versions and recent editors omit ‘all things.’ The passage then stands ‘behold, they are become new.’ If we accept this reading, the passage speaks more clearly of a conversion of the whole man as he is, thoughts, habits, feelings, desires, into the image of Christ. The old is not obliterated, it is renovated. As it stands in the A.V. it relates rather to a substitution of a new nature for the old. Isaiah 43:18-19; Revelation 21:5.”
18.) 2Co 5:19, “namely, that God was in Christ reconciling the world
to Himself, not counting their wrongdoings against them, and He has committed to us the Word of reconciliation.”
Ellicott's Commentary for English Readers
(19) To wit, that God was in Christ, reconciling the world.—Better, perhaps, How that it was God who was reconciling in Christ a world unto Himself. Both “God” and “world” are, in the Greek, without the article. The English rendering is tenable grammatically, but the position of the words in the original suggests the construction given above. He seems to emphasize the greatness of the redeeming work by pointing at once to its author and its extent. The structure is the same as the “was preaching” of Luke 4:44. All the English versions, however, from Wiclif downwards, adopt the same construction. Tyndale, Cranmer, and the Geneva version translate, making agreement between the world and Himself instead of “reconciling to Himself.” The “world” is, of course, the world of men, the “all” of 2Corinthians 5:15.
Not imputing their trespasses unto them . . .—The two participial clauses that follow describe the result of the reconciling work. The first is that God no longer charges their transgressions against men: the pronouns being used in the third person plural, as being more individualizing than the “world,” and more appropriate than would have been the first person, which he had used in 2Corinthians 5:18, and which he wanted, in its narrower extension, for the clause which was to follow. The word for “imputing,” or reckoning, is specially prominent in the Epistles of this period, occurring, though in very varied shades of meaning, eight times in this Epistle and nineteen times in that to the Romans. The difficulty of maintaining a logical coherence of this truth with that of a judgment according to works does not present itself to the Apostle’s mind, and need not trouble us. (See Note on 2Corinthians 5:10.)
And hath committed unto us the word of reconciliation.—Literally, to maintain the participial construction, placing with (or in) us the word of reconciliation. Tyndale gives “atonement” here, as in Romans 5:11.”
19.) Gal 2:16, “nevertheless, knowing that a person is not justified by works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by works of the Law; since by works of the Law no flesh will be justified.”
Cambridge Bible for Schools and Colleges
15. The force of the prepositions is obscured by the rendering of A. V. Literally, ‘Knowing that man is not justified from (i.e. as the result of) works of the law, but through faith in Jesus Christ … even we believed on Christ Jesus, that we might be justified from (i.e. as the result of) faith in Christ, and not from works of the law; for from works of the law shall no flesh be justified.’ In the language of St Paul man is justified from faith, and through faith and by faith (dative without preposition expressed, Romans 3:28), never for or on the score of faith. In Romans 3:30, God is said to justify “the circumcision from faith and the uncircumcision through faith”, where the emphasis is not on the prepositions but on faith. This is clear from the fact that whereas in this passage God is said to justify the Jews from faith, in Galatians 3:8, He is said to justify the Gentiles from faith, comp. Hebrews 10:38, and Habakkuk 2:4 LXX. Vers. In Php 3:9, we meet with the expression ‘the righteousness which is of God upon (condition of) faith’.
but by the faith] i.e. but only through faith in Jesus Christ. The rendering of the R.V. ‘save’ is grammatically possible, but logically wrong, and, as a translation, not only incorrect, but misleading. The declaration of St Paul has its counterpart in the utterance of the believing heart—
Nothing in my hand I bring;
Simply to Thy Cross I cling.
A shipwrecked sailor was trying to save his life by swimming, employing one hand for that purpose, while with the other he clutched a bag of provisions which he had rescued from the sinking ship. When his strength was nearly exhausted, a vessel came in sight. He was descried and a rope thrown to him. He seized it with one hand. ‘Lay hold with both hands, or we cannot save you’. He let go the bag of provisions and was hauled safely on board the friendly vessel. His life was saved apart from his provisions. But he found that it could not be maintained without them. See Appendix III. p. 87.
of Jesus Christ] that faith which has Christ Jesus for its object, and nearly = in Jesus Christ. It is explained by the words which follow immediately, “We also ourselves believed in Christ Jesus”. The transposition of the names of our Blessed Lord in this verse is doubtless ‘not arbitrary’, though it is not easy to explain its force. It must be remembered that Proper names which are now mere designations to distinguish one person from another were originally descriptive. To those who thus regarded the name Christ as meaning the Anointed or Messiah, there would be conveyed a different thought according as it preceded or followed the more personal name Jesus. Any one who will read the passage aloud, substituting ‘Messiah’ or ‘the Anointed’ for ‘Christ’, will perceive, if he does not fathom the difference.
even we] Better, we also, as well as Gentile converts.
for by the works … justified] This is a quotation, not quite literal, from Psalm 143:2. It is made also in Romans 3:20, being there introduced for a special purpose, as referring to Jews, by the words, “We know that whatsoever things the law saith, it saith to them that are under the law”. It is here used for a similar purpose, and as a decision from which no appeal was possible. See note on c. Galatians 3:22.
no flesh] a Hebraism = no human being.
Note on Ch. Galatians 2:16The Revised Version renders, ‘knowing that a man is not justified by the works of the law, save through faith in Jesus Christ’, giving in the margin ‘but only’, as an alternative of ‘save’. Alford translates ‘except’. Though a full discussion of the use of the Greek particles here employed is beyond the scope of this work, yet the question involved is of such momentous issues, that the correct rendering of the passage must be not only stated, but maintained. Two particles, of which the literal English equivalent is ‘if not’, occur in combination about 150 times in the New Testament. In the large majority of passages in which they are found, there can be on difference of opinion as to their force or proper translation, viz. ‘if not’, ‘unless’, ‘except’, In a few passages, however, it is impossible to adopt one of these renderings without sacrificing either sense or truth, and reducing the statement to an absurdity. To the instance quoted in the note on ch. Galatians 1:19 (Luke 4:26-27, where the A.V. is of course wrong), may be added Matthew 12:4, and Revelation 21:27, where it is right in rendering ‘but only’ and ‘but’. It may be observed that the question is not whether these particles ever lose their exceptive force (see Bp Lightfoot, note on ch. Galatians 1:19, and Prof. Scholefield, Preface to 3rd edition of Sermons on Justification by Faith, pp. 35–37). Nor again is it here necessary to explain the refinements of Greek idiom by reference to the subtleties of Greek thought. The transition from the exceptive, ‘save’, to the exclusive, ‘but only’, is in certain passages undoubted and may be logically deduced. It is clear that for the purposes of correct translation (i.e. if we would convey to an English reader the true sense of the original), we must employ ‘but’, or ‘but only’ in certain passages as the equivalent of particles which are elsewhere rendered by ‘save’ or ‘except’. It remains to determine which is the just rendering in the passage under consideration. Now, if words have any meaning, the R.V. (which is ex hypothesi a correction of the A.V.) teaches what has been termed “a mixed justification by faith and works”, the efficacy of works for justification being conditional on the addition or admixture of faith. This, however, is in direct contradiction of what immediately follows—“we believed Christ that we might be justified by faith in Christ and not by the works of the law”. Had the Apostle allowed works any place as a ground of the justification of a sinner, he would either have omitted the last clause or have written, “and (or, together with) the works of the law”. But this would have been to contradict his plainest assertions in another Epistle. In Romans 3:21 we read, “But now apart from law the righteousness of God has been manifested, even the righteousness of God through faith in Jesus Christ, unto all and upon all them that believe”; and, Romans 3:28, “We reckon then that a man is justified by faith apart from the works of the law (perhaps, works of law, i.e. acts of obedience to any law, ceremonial or moral)”. Compare Romans 4:4-6. In all these passages St Paul uses an adverb which means ‘apart from’, ‘independently of’, rather than ‘without’. The sinner is justified through faith only, apart from any works of his own. Christ’s fulfilment of the law—His perfect obedience and His atoning death—needs not and admits not any supplement on the part of the sinner to satisfy the righteousness of God. We who believe “are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings”, Art. xi. But though “the works of the law” have absolutely no part in our justification, because the faith through which we are justified is ‘apart from’ them, yet St Paul nowhere asserts that we are justified without works. That would be sheer antinomianism. Good works are “the fruits of faith”, and “by them a lively faith may be as evidently known as a tree discerned by the fruit”, Art. xii. For a further illustration of St Paul’s teaching on the relation of faith and works, compare Ephesians 2:8-10, and for his doctrine of justification by faith ‘apart from’ works, Php 3:9.
It is certain then, that the true rendering is, ‘not justified by the works of the law, but (or, but only) through faith in Jesus Christ.’”
20.) Gal 3:14, “in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we would receive the promise of the Spirit through faith.”
Verse 14. - Two results are here stated as having flowed from the abrogation of the Mosaic Law which was effected by the crucifixion of Jesus: one, the participation of Gentiles in "Abraham's blessing," to which they could not have been admitted as long as the Law was authorized to shut them out from God's covenant as unclean; the other, the impartation to God's people, upon their faith only, apart from acts of ceremonial obedience, of the promised gift of the Holy Spirit. Are these stated as co-ordinate results, in the same way as a repeated ἵνα ("in order that") introduces co-ordinate results in Romans 7:13; 2 Corinthians 9:2; Ephesians 6:19, 20? Or is the second a consequence of the first? In favor of the first view, it may be said that, in point of fact, Gentiles, as such, were not admitted into a participation in Abraham's blessing till some time after the day of Pentecost. But on the other hand, it may be urged
(1) that, though not as yet actually admitted, yet in the Divine purpose, and in the ordering of the conditions of the case, they might have come in, - the door was open, though the threshold not actually crossed; and
(2) that their admissibility may be supposed to have been in the Divine counsels the prerequisite condition of the Holy Spirit being imparted, it not being fitting that the Spirit should be given so long as the Law was, so to speak, standing there, authorized to debar from this, the most essential portion of "Abraham's blessing," any who were partakers of Abraham's blessing. In the three passages referred to as favoring the construing of the two clauses as co-ordinate, we have not as here two different results, but one and the same, only in the second clause more fully described. The second view seems, therefore, the more probable one. That the blessing of Abraham might come on the Gentiles through Jesus Christ (ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Ξριστῷ Ἰησοῦ: so most recent editors read, in place of Ἰησοῦ Ξριστῷ); that upon "the nations" might crone the blessing of Abraham in Christ Jesus. The phrase, εἰς τὰ ἔθνη... γένητα, is illustrated by the use of γίγνεσθαι εἰς, "arrive at," or "accrue to," in Acts 21:17; Acts 25:15; Revelation 16:2. For the preposition εἰς we may also comp. Romans 3:22, "Unto (εἰς) all and upon (έπὶ) all." By τὰ ἔθνη, as the whole context shows, the apostle means in particular "the Gentiles," the non-Jews, as such. At the same time, the phrase is evidently used, as found ready at hand in the passage cited by him in ver. 8, "In thee shall all the nations (ἔθνη) be blessed," which passage also suggested the notion of "the blessing of Abraham." It had therein been foretold that all the nations should, by exercising the faith of Abraham, obtain the same blessing; and (says the apostle) we see now by what method the benefit has been brought to them. "In Christ Jesus;" not merely by him; the blessing is, so to speak, immanent in Christ. both procured by him and obtained by the nations through their coming by faith into union with him. Comp. Ephesians 1:6, 7, "His grace which he freely bestowed upon us in the Beloved; in whom we have our redemption;" Colossians 2:10, "In him ye are made full;" and the like. "The blessing of Abraham." The expression, being drawn from the passages in Genesis in which the Lord assures Abraham that "he would bless him," and that "in him all nations should be blessed," must be taken to import the Divine good will and whatever benefits would therefrom result. Men arrive at t is "benediction" by being justified; but justification is only the entrance into it, and not the whole blessing itself. It is styled Abraham's blessing, as having been emphatically declared to have been possessed by the patriarch, "the father" of all who should thereafter receive it. That we might receive the promise of the Spirit through faith (ἵνα τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς πίστεως). The pronoun "we" points, not to the Israelites as such, nor to Israelite believers in particular, but to those who were viewed as God's covenant people. These had hitherto been Abraham's natural seed only; and had also hitherto been under the Law. But the time had come when they were to receive the full "adoption of sons," and therewith the Spirit of God's Son (Galatians 4:5, 6); which, however, could not come to pass until the Law, "the yoke of slavery," had been cleared out of the way, opening the gate to God's benediction to all believers, whether Jews or Gentiles. The Law and the Spirit could not coexist. Where the Law had sway, there was tutor-ship (παιδαγωγία) and slavery. Such, it is true, was needed, so long as the Spirit was not there; for moral beings, forming a people of God's, must be under some Law; and, if there was not a law written on the "fleshy tables of the heart" by God's Spirit, there behoved to be one embodied in an outward code of ordinances, which should coerce men's frowardness and keep them under discipline. But when this outward code had been taken out of the way," nailed to Christ's cross," then the people of God could not be left without the Spirit - the Spirit of holiness, as well as, or rather, because also, the Spirit of adoption; which accordingly was forthwith imparted, the sole condition of the bestowment being their living obedient faith, felt and by baptism professed, in Christ and in God. Comp. Ephesians 4:13-18, as containing a full presentment of these facts relative to the introduction of the new covenant, and in the same order of sequence. Thus the apostle has triumphantly returned to the thesis from which he had started in the two first verses of the chapter - Christ crucified, and the receiving of the Spirit without works of the Law. "The promise of the Spirit" is the Spirit which had been promised; the word "promise" here denoting, not as in Hebrews 11:33, the word assuring a subsequent bestowment, but as in Luke 24:49 and Hebrews 11:39, the bestowment itself. The apostle points not merely to such passages of the Old Testament as had definitely fore-announced the outpouring of God's Spirit (Joel 2:38; Isaiah 44:3; and the like), but the whole "kingdom of God," or "world to come," whose blessedness therewith came. Galatians 3:14.”
21.) Gal 3:26, “For you are all sons and daughters of God through faith in Christ Jesus.”
Cambridge Bible for Schools and Colleges
25. Ye are] The change from the first person ‘we are’ Galatians 3:25 to the second ‘ye are’ marks a transition from an argument to an appeal. The converse is found 2 Corinthians 6:14; 2 Corinthians 6:16; 2 Corinthians 7:1; 1 Thessalonians 5:6.
all] Both Jews and Gentiles—an indirect confirmation of the statement that the law is not against the promises of God.
the children] Better, sons. Comp. John 1:12 ‘As many as received Him, to them gave He power to become the sons of God, even to them which believe on His name.’
26–29. The selection of the metaphor of Galatians 3:24-25 is by no means accidental. It suggests and leads up to the grand revelation of Gospel blessedness contained in the peroration to this chapter. The very fact that we were under tutelage proves that our true relation to God is that of sons, a relationship into which we all, both Jews and Gentiles, entered by believing in Jesus Christ. Of this relationship our Baptism was the sign and pledge and instrument. We therein became clothed with Christ. Our nakedness was covered with the robe of His perfect righteousness. He became the circumambient, enveloping element in which our new life is lived and sustained. And here the external distinctions, of Jew and Gentile, bond and free, nay, even that which has so long separated the sexes, disappears. In Christ all are united who by faith are united to Him. And if we belong to Christ, if we are part of Him, who is the promised Seed, then we are the seed of Abraham, we are heirs according to the promise.”
22.) Gal 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is neither
male nor female; for you are all one in Christ Jesus.”
There is neither Jew nor Greek - All are on a level; all are saved in the same way; all are entitled to the same privileges. There is no favoritism on account of birth, beauty, or blood. All confess that they are sinners; all are saved by the merits of the same Savior; all are admitted to the same privileges as children of God. The word "Greek" here is used to denote the Gentiles generally; since the whole world was divided by the Jews into "Jews and Greeks" - the Greeks being the foreign nation best known to them. The Syriac renders it here "Aramean," using the word to denote the Gentiles generally. The meaning is, that whatever was the birth, or rank, or nation, or color, or complexion, all under the gospel were on a level. They were admitted to the same privileges, and endowed with the same hopes of eternal life. This does not mean that all the civil distinctions among people are to be disregarded.
It does not mean that no respect is to be shown to those in office, or to people in elevated rank. It does not mean that all are on a level in regard to talents, comforts, or wealth; but it means only that all people are on a level "in regard to religion." This is the sole point under discussion; and the interpretation should be limited to this. It is not a fact that people are on a level in all things, nor is it a fact that the gospel designs to break down all the distinctions of society. Paul means to teach that no man has any preference or advantage in the kingdom of God because he is a rich man, or because he is of elevated rank; no one is under any disadvantage because he is poor, or because he is ignorant, or a slave. All at the foot of the cross are sinners; all at the communion table are saved by the same grace; all who enter into heaven, will enter clothed in the same robes of salvation, and arranged, not as princes and nobles, and rich men and poor men, in separate orders and ranks, but mingling together as redeemed by the same blood, and arranged in ranks according to their eminence in holiness; compare my notes at Isaiah 56:8.
There is neither bond nor free - The condition of a free man does not give him any special claims or advantages in regard to religion; and the condition of a slave does not exclude him from the hope of heaven, or from being regarded as a child of God, on the same terms, and entitled to the same privileges as his master. In regard to religion, they are on the same level. They are alike sinners, and are alike saved by grace. They sit down at the same communion table; and they look forward to the same heaven. Christianity does not admit the one to favor because he is free, or exclude the other because he is a slave. Nor, when they are admitted to favor, does it give the one a right to lord it over the other, or to feel that he is of any more value in the eye of the Redeemer, or any nearer to his heart. The essential idea is, that they are on a level, and that they are admitted to the favor of God without respect to their external condition in society. I do not see any evidence in this passage that the Christian religion designed to abolish slavery, any more than I do in the following phrase, "there is neither male nor female," that it was intended to abolish the distinction of the sexes; nor do I see in this passage any evidence that there should not be proper respect shown by the servant to his master, though both of them are Christians, any more than there is in the following phrase, that suitable respect should not be shown in the contact with the sexes; compare 1 Timothy 6:1-5. But the proof is explicit, that masters and slaves may alike become Christians on the same terms, and are, in regard to their religious privileges and hopes, on a level. No special favor is shown to the one, in the matter of salvation, because he is free, nor is the other excluded because he is a slave. And from this it follows:
(1) That they should sit down to the same communion table. There should be no invidious and odious distinctions there.
(2) they should be regarded alike as Christian brethren in the house of God, and should be addressed and treated accordingly.
(3) the slave should excite the interest, and receive the watchful care of the pastor, as well as his master. Indeed, he may need it more; and from his ignorance, and the fewness of his opportunities, it may be proper that special attention should be bestowed on him.
In regard to this doctrine of Christianity, that there is neither "bond nor free" among those who are saved, or that all are on a level in regard to salvation, we may remark further:
(1) That it is unique to Christianity. All other systems of religion and philosophy make different ranks, and endeavor to promote the distinctions of caste among people. They teach that certain people are the favorites of heaven, in virtue of their birth or their rank in life, or that they have special facilities for salvation. Thus, in India the Brahmin is regarded as, by his birth, the favorite of heaven, and all others are supposed to be of a degraded rank. The great effort of people, in their systems of religion and philosophy, has been to show that there are favored ranks and classes, and to make permanent distinctions on account of birth and blood. Christianity regards all people as made of one blood to dwell on all the face of the earth (see the note at Acts 17:26), and esteems them all to be equal in the matter of salvation; and whatever notions of equality prevail in the world are to be traced to the influence of the Christian religion.
(2) if people are regarded as equal before God, and as entitled to the same privileges of salvation; if there is in the great work of redemption "neither bond nor free," and those who are in the Church are on a level, then such a view will induce a master to treat his slave with kindness, when that relation exists. The master who has any right feelings, will regard his servant as a Christian brother, redeemed by the same blood as himself, and destined to the same heaven. He will esteem him not as "a chattel" or "a thing," or as a piece "of property," but he will regard him as an immortal being, destined with himself to the same heaven, and about to sit down with him in the realms of glory. How can he treat such a brother with unkindness or severity? How can he rise from the same communion table with him, and give way to violent feelings against him, and regard him and treat him as if he were a brute? And Christianity, by the same principle that "the slave is a brother in the Lord," will do more to mitigate the horrors of slavery, than all the enactments that people can make, and all the other views and doctrines which can be made to prevail in society; see Plm 1:16.
(3) this doctrine would lead to universal emancipation. All are on a level before God. In the kingdom of Jesus there is neither bond nor free. One is as much an object of favor as another. With this feeling, how can a Christian hold his fellow Christian in bondage? How can he regard as "a chattel" or "a thing," one who, like himself, is an heir of glory? How can he sell him on whom the blood of Jesus has been sprinkled? Let him feel that his slave is his equal in the sight of God; that with himself he is an heir of glory; that together they are soon to stand on Mount Zion above; that the slave is an immortal being, and has been redeemed by the blood of Calvary, and how can he hold such a being in bondage, and how can he transfer him from place to place and from hand to hand for gold? If all masters and all slaves were to become Christians, slavery would at once cease; and the prevalence of the single principle before us would put an end to all the ways in which man oppresses his fellow-man. Accordingly, it is well known that in about three centuries the influence of Christianity banished slavery from the Roman empire.
There is neither male nor female - Neither the male nor the female have any special advantages for salvation. There are no favors shown on account of sex. Both sexes are, in this respect, on a level. This does not mean, of course, that the sexes are to be regarded as in all respects equal; nor can it mean that the two sexes may not have special duties and privileges in other respects. It does not prove that one of the sexes may not perform important offices in the church, which would not be proper for the other. It does not prove that the duties of the ministry are to be performed by the female sex, nor that the various duties of domestic life, nor the various offices of society, should be performed without any reference to the distinction of sex. The interpretation should be confined to the matter under consideration; and the passage proves only that in regard to salvation they are on a level.
One sex is not to be regarded as the special favorite of heaven, and the other to be excluded. Christianity thus elevates the female sex to an equality with the male, on the most important of all interests; and it has in this way made most important changes in the world wherever it has prevailed. Everywhere but in connection with the Christian religion, woman has been degraded. She has been kept in ignorance. She has been treated as an inferior in all respects. She has been doomed to unpitied drudgery, and ignorance, and toil. So she was among the ancient Greeks and Romans; so she is among the savages of America; so she is in China, and India, and in the islands of the sea; so she is regarded in the Koran, and in all Muslim countries. It is Christianity alone which has elevated her; and nowhere on earth does man regard the mother of his children as an intelligent companion and friend, except where the influence of the Christian religion has been felt. At the communion table, at the foot of the cross, and in the hopes of heaven, she is on a level with man; and this fact diffuses a mild, and purifying, and elevating influence over all the relations of life. Woman has been raised from deep degradation by the influence of Christianity; and, let me add, she has everywhere acknowledged the debt of gratitude, and devoted herself, as under a deep sense of obligation, to lessening the burdens of humanity, and to the work of elevating the degraded, instructing the ignorant, and comforting the afflicted, all over the world. Never has a debt been better repaid, or the advantages of elevating one portion of the race been more apparent.
For ye are all one in Christ Jesus - You are all equally accepted through the Lord Jesus Christ; or you are all on the same level, and entitled to the same privileges in your Christian profession. Bond and free, male and female, Jew and Greek, are admitted to equal privileges, and are equally acceptable before God. And the church of God, no matter what may be the complexion, the country, the habits, or the rank of its members, is one. Every man, on whom is the image and the blood of Christ, is a brother to every other one who bears that image, and should be treated accordingly. What an influence would be excited in the breaking up of the distinctions of rank and caste among people; what an effect in abolishing the prejudice on account of color and country, if this were universally believed and felt!”
23.) Gal 5:6,“For in Christ Jesus neither circumcision nor uncircumcision
means anything, but faith working through love.”
Cambridge Bible for Schools and Colleges
6. Anxious to remove all possibility of a misconstruction of his meaning, St Paul gives a reason for thus connecting the inheritance with faith. The fact of being circumcised or of being uncircumcised in itself is of no avail to a man’s salvation. If he is ‘in Christ Jesus’ he is safe; and he is in Christ by faith—a faith working through love. We have a repetition of this statement in ch. Galatians 6:15 with the substitution of ‘a new creature’ for ‘faith working through love’.
Abraham believed before he was circumcised, St Paul was circumcised before he believed. Therefore the being circumcised or uncircumcised in itself availeth nothing.
but faith which worketh by love] better, working by love. Most commentators regard this statement as reconciling the language of St Paul with that of St James concerning justification. But it may be observed that St Paul nowhere teaches that the faith which is without works justifies. He does assert (and St James does not contradict him), that man is justified by faith without works. Neither works, nor love, nor any other Christian graces, cooperate with faith in the justification of the sinner. They are the necessary fruits of a living faith.
The addition of the words, ‘working through love’, is an answer by anticipation to the charges of Antinomianism, so constantly brought against those who maintain the doctrine of justification by faith only.”
24.) Eph 1:3, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every
spiritual blessing in the heavenly places in Christ.”
Cambridge Bible for Schools and Colleges
3–14. Ascription of Praise, in view of the Election and Redemption of the Saints
3. Blessed be the God, &c.] The same Benediction occurs (verbatim in the Greek, nearly so in A. V.), 2 Corinthians 1:3; 1 Peter 1:3. Observe the different motive of the same phrase in each case.—The word rendered “Blessed” occurs eight times in the N. T., and always of a Divine Person. In Mark 14:61 “The Blessed” appears without an explicit Name, as often by the Rabbis.
For the sacred Formula “the God and Father of, &c.” cp. further Romans 15:6 (where the Greek, though not the A. V., is the same); and see John 20:17; Hebrews 1:8-9; and note below, on Ephesians 1:17.
who hath blessed us] Better, Who blessed us. The reference is to the heavenly world and the eternal purpose of God towards the saints. See just below, on “before the foundation, &c.” This Benediction on the New Creation may be illustrated by that on the Old; Genesis 1:22; Genesis 1:28; Genesis 9:1. It is the utterance (in whatever way) of a fixed Divine purpose of good. “When we bless God, we speak well of Him; when He blesses us, He powerfully confers blessings on us” (Scott). “Us”:—the members of the New Race; “the saints and faithful;” those who “are Christ’s.”
with all spiritual blessings] Better, with (lit. in) all spiritual blessing.—“Spiritual:”—the Benediction supremely affected the “spirit” of its objects, not merely their externals. It bore upon their spiritual Birth (John 3:6); Life (Romans 8:9-10); and Consummation (Romans 8:11; 1 Corinthians 15:44).
in heavenly places] Lit., “in the heavenlies”; an adjective without a noun. So below, Ephesians 1:20, and Ephesians 2:6, Ephesians 3:10, Ephesians 6:12. The noun is rightly supplied in A. V. The region of utterance of the Blessing was heaven; the eternal abode of the Covenant-Head of the blessed ones is heaven; and the final issue of the blessing will be their own abode there “in glory.” See Hebrews 11:16. The form of the adjective suggests not only a heavenly origin, or nature, but a heavenly locality.
in Christ] as the Covenant-Head, Root and Source of Life, and Representative, of the saints. Cp. 2 Timothy 1:9.”
25.) 1Co 1:30, “But it is due to Him that you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption.”
But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author.
Are ye - Ye are what you are by the mercy of God. 1 Corinthians 15:10. You owe your hopes to him. The emphasis in this verse is to he placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God.
(See the supplementary note at Romans 8:10.)
In Christ Jesus - See the note at 1 Corinthians 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.
Who of God - From God ἀπὸ θεοῦ apo theou. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end.
Wisdom - That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become "truly wise" by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Colossians 2:3, "In whom are hid all the treasures of wisdom and knowledge." He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isaiah 11:1; Matthew 13:54; Luke 2:40, Luke 2:52; 1 Corinthians 1:24; 1 Corinthians 3:10. "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Proverbs 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom:
(1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.
(2) because he has by his word and spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.
(3) because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise.
And righteousness - By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But "in what way" this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it.
By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes:
(1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Romans 3:26-27); and,
(2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God.
The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Romans 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:”
26.) Eph 1:10, “regarding His plan of the fullness of the times, to bring all things together in Christ, things in the Heavens and things on the earth.”
Ellicott's Commentary for English Readers
(10) That in the dispensation of the fulness of times.—The connection marked in our version seems certainly erroneous. The words should be connected with the previous verse, and translated thus: which He purposed in Himself for administration (or disposal) of the fulness of the (appointed) seasons, to gather, &c. We note (1) that the word “dispensation” is usually applied to the action of the servants of God, as “dispensers of His mysteries.” (See Ephesians 3:2; 1Corinthians 9:17; Colossians 1:25.) Here, however, and in Ephesians 3:10, it is applied to the disposal of all by God Himself, according to “the law which He has set Himself to do all things by.” Next (2) that the word “fulness,” or completeness, frequently used by St. Paul, is only found in connection with time in this passage, and in Galatians 4:4 (“when the fulness of time was come”). There, however, the reference is to a point of time, marking the completion of the preparation for our Lord’s coming; here, apparently, to a series of “seasons,” “which the Father hath put in His own power” (Acts 1:7) for the completion of the acts of the Mediatorial kingdom described in the words following. (Comp Matthew 16:3; Luke 21:24; 1Thessalonians 5:1; 1Timothy 2:6; 1Timothy 4:1; 1Timothy 6:15; Titus 1:3.)
That he might gather together in one all things in Christ.—In these words St. Paul strikes the great keynote of the whole Epistle, the UNITY OF ALL IN CHRIST. The expression “to gather together in one” is the same which is used in Romans 13:9 (where all commandments are said to be “briefly comprehended,” or summed up, “in the one saying, Thou shalt love thy neighbor as thyself”). Here, however, there is the additional idea that this gathering up is “for Himself.” The full meaning of this expression is “to gather again under one head” things which had been originally one, but had since been separated. The best comment upon the truth here briefly summed up is found in the full exposition of the Epistle to the Colossians (Colossians 1:16-20), “In Him were all things created, that are in heaven and that are in earth . . . all things were created by Him and for Him . . . and in Him all things consist. It pleased the Father that in Him should all fulness dwell, and . . . by Him to reconcile all things to Himself . . . whether things on earth or things in heaven.” In Christ, as the Word of God in the beginning, all created things are considered as gathered up, through Him actually made, and in Him continuing to exist. This unity, broken by sin, under the effect of which “all creation groans” (Romans 8:22), is restored in the Incarnation and Atonement of the Son of God. By this, therefore, all things are again summed up in Him, and again made one in Him with the Father. In both passages St. Paul uses expressions which extend beyond humanity itself—“things in heaven and things in earth,” “things visible and things invisible,” “thrones and principalities and powers.” In both he immediately proceeds from the grand outline of this wider unity, to draw out in detail the nearer, and to us more comprehensible, unity of all mankind in Christ. (Comp. Colossians 1:18; Colossians 1:21.) So also writes St. John (John 1:3-4; John 1:12), passing from the thought that “all things were made by Him,” first to the declaration, “In Him was life, and the life was the light of men,” and next to the power given to those who believed on Him to become sons of God. The lesser part of this truth, setting forth the unity of all mankind in the Second Adam, forms the basis of the argument of 1 Corinthians 15, that “in Christ all shall be made alive,” in the course of which the existence of the Mediatorial kingdom of Christ is described, and its continuance till the final triumph, when it “shall be delivered up to God, even the Father,” “that God may be all in all” (1Corinthians 15:24; 1Corinthians 15:28). In virtue of it, those who are His are partakers of His death and resurrection, His ascension, even His judgment (Ephesians 2:6; Matthew 19:28; Romans 6:3-10; 1Corinthians 6:2-3; Colossians 3:1-3).
(10, 11) Even in him: in whom also we have obtained an inheritance.—We have here (in the repetition, “even in Him”) an emphatic transition to the truth most closely concerning the Apostle and his readers. The word “we” is not here emphatic, and the statement might be a general statement applicable to all Christians; but the succeeding verse seems to limit it to the original Jewish believers—the true Israel, who (like the whole of Israel in ancient days) have become “a people of inheritance” (Deuteronomy 4:20; Deuteronomy 9:29; Deuteronomy 32:9), so succeeding to the privileges (Romans 11:7) which their brethren in blindness rejected. Possibly this suggests the peculiar word here (and here only) used, meaning either “we were made partakers of a lot” in God’s kingdom (to which Colossians 1:12, “who has made us meet for a part of the lot of the saints,” closely corresponds), or “we were made His lot or inheritance;” which perhaps suits the Greek better, certainly accords better with the Old Testament idea, and gives a more emphatic sense. A third possible sense is “were chosen by lot.” This is adopted by the Vulgate, supported by the only use of the word in the Septuagint (1Samuel 14:41), and explained by Chrysostom and Augustine as signifying the freedom of election without human merit, while by the succeeding words it is shown not to be really by chance, but by God’s secret will. But this seems quite foreign to the genius of the passage.
Being predestinated . . . that we should be to the praise of his glory.—This is an application of the general truth before declared (Ephesians 1:5-6) that the source of election is God’s predestination, and the object of it the manifestation of His glory.
After the counsel of his own will.—The expression evidently denotes not only the deliberate exercise of God’s will by “determinate counsel and foreknowledge” (Acts 2:23), but also the guidance of that will by wisdom to the fulfilment of the Law Eternal of God’s righteous dispensation. Hooker, in a well-known passage (Eccl. Pol. i. 2), quotes it as excluding the notion of an arbitrary will of God, “They err, who think that of God’s will there is no reason except His will.”
27.) Eph 1:20, “which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the Heavenly places.”
Cambridge Bible for Schools and Colleges
20. which he wrought] The verb is aorist. Another reading, but without equal support, gives the perfect: “He hath wrought.”—The time-reference is to the actual past crisis of the Lord’s exaltation.
in Christ] In the supreme instance of Christ. Cp. “in me” 1 Timothy 1:16.—Olshausen (quoted by Bp Ellicott) remarks that this passage, with Php 2:6-11 and Colossians 1:14-19, gives us “the entire Christology of St Paul.” In them we find His essential and glorious Deity; His eternal Sonship; His immediate action in Creation; His Headship over the created Universe; His Divine free-will in Incarnation and Humiliation; His atoning Death, “making peace by the blood of His Cross;” His Resurrection, and Exaltation as the Incarnate, by the Father’s power; His Headship over the Church, and animation of it with His Spirit. See further, Appendix J.
when he raised him] I.e., in the act of raising Him. This was the act of almighty power, embodying the wonders at once of a triumph over the physical mystery of death, of the manifestation of an “eternal redemption” from condemnation and sin, and of the ministration of the Life of the Risen One to His people.
From another point of view the Resurrection was the act of the Son’s own will; “I have power to take it again,” John 10:18. But where it is viewed as the Father’s acceptance of the work of the Son, or as the Father’s testimony to Him, it is always attributed to the Father as His act. Cp. Acts 2:24; Acts 3:15; Acts 5:30; Acts 10:40; Acts 13:30-37; Acts 17:31; Romans 1:4; Romans 4:24, &c.; 1 Corinthians 6:14; Galatians 1:1; 1 Thessalonians 1:10; Hebrews 13:20; 1 Peter 1:3.
and set him at his own right hand] The Ascension is directly recorded only thrice (Mark 16; Luke 24; Acts 1), but it is constantly taken for granted and dealt with, in the Acts and Epistles, as a fact as objective and literal as the Resurrection. Cp. Acts 2:33; Acts 3:19-20; Acts 5:31; Acts 7:55; Romans 8:34; 1 Corinthians 15:25; Php 2:9; Php 3:20; Colossians 3:1; 1 Thessalonians 1:10; 1 Thessalonians 4:16; 2 Thessalonians 1:7; Hebrews 1:3 and passim; 1 Peter 3:22; Revelation 3:21; Revelation 5:6, &c.
“His own right hand:”—the glorious metaphor betokens a share in the throne (Revelation 3:21), not merely session near it. From eternity the Divine Son had been “with God” (John 1:1); “beside the Father” (John 17:5; A.V. “with thee”); now also as the Incarnate after Death and Resurrection He appears in the same exaltation; “the Song of Solomon of Man at the right hand of God” (Acts 7:55). In this Capacity, as well as in that of Filial Godhead, He now “reigns;” wields “all power in heaven and earth.” And this Session, like Resurrection, is the act of the Father’s accepting and glorifying will.—Observe that in Scripture imagery the ascended Lord is always on the throne; “a Priest upon his throne” (Zechariah 6:13); not pleading before, but exalted upon, “the throne of grace” (Hebrews 4:16). Cp. Psalm 110:1; Psalm 110:4.
in the heavenly places] See note above on Ephesians 1:3. A Region is spoken of, in which the glorified Lord locally is. Local conceptions, indeed, soon fail us in thoughts of the eternal world. But the fact of the Lord’s veritable ascended Body binds us to them, in a real degree; for where body is in question there also is locality.
far above] The same word as in Ephesians 4:10, and in Hebrews 9:5 (A. V., “over”). The Gr. does not necessarily denote distance; see Hebrews 9:5. But the compound form admits the idea, and in St Paul’s style, especially in a passage like this, we are right to see it.—The Savior’s eminence is measured by the height of the Creator’s throne above Creation.
all principality, &c.] More strictly, all government, and authority, and power, and lordship. For similar phrases cp. Romans 8:38; Colossians 1:16 (a close parallel), Ephesians 2:15; below, Ephesians 3:10, Ephesians 6:12; 1 Peter 3:22 (a close parallel). Two thoughts are conveyed; first, subordinately, the existence of orders and authorities[32] in the angelic (as well as human) world; then, primarily, the imperial and absolute Headship of the Son over them all. The additional thought is given us by Colossians 1:16 that He was also, in His preexistent glory, their Creator; but this is not in definite view here, where He appears altogether as the exalted Son of Man after Death. In Romans 8, Colossians 2, and Ephesians 6, (quoted above,) we have cognate phrases where evil powers are meant; (and see note below on Ephesians 6:12, on the remarkable wording, “in the heavenly places”). But the context here is distinctly favorable to a good reference. That the Redeemer should be “exalted above” powers of evil is a thought scarcely adequate in a connection so full of the imagery of glory as this. That He should be “exalted above” the holy Angels is fully in point. 1 Peter 3:22 is our best parallel; and cp. Revelation 5:11-12. See also Matthew 13:41 : “The Son of Man shall send forth His angels.”
[32] “The mighty kingdoms angelical,” as S. T. Coleridge (Omniana) has it in a sentence of extraordinary depth and beauty.
We gather from the Ep. to the Colossians that the Churches of Asia Proper were at this time in danger from a quasi-Jewish doctrine of Angel-worship, akin to the heresies afterwards known as Gnosticism. Such a fact gives special point to the phrases here. On the other hand it does not warrant the inference that St Paul repudiates all the ideas of such an Angelology. The idea of order and authority in the angelic world he surely endorses, though quite in passing.
Theories of Angelic Orders, more or less elaborate, are found in the Testaments of the Twelve Patriarchs, cent. 1–2; Origen, cent. 3; St Ephrem Syrus, cent. 4. By far the most famous ancient treatise on the subject is the book On the Celestial Hierarchy, under the name (certainly assumed) of Dionysius the Areopagite; a book first mentioned cent. 6, from which time onwards it had a commanding influence in Christendom. (See article Dionysius in Smith’s Dict. Christ. Biography.) “Dionysius” ranked the Orders (in descending scale) in three Trines; Seraphim, Cherubim, Thrones; Dominations, Virtues, Powers (Authorities); Principalities, Archangels, Angels. The titles are thus a combination of the terms Seraphim, Cherubim, Archangels, Angels, with those used by St Paul here and in Colossians 1.
Readers of Paradise Lost, familiar with the majestic line,
“Thrones, Dominations, Princedoms, Virtues, Pow’rs,”
are not always aware of its learned accuracy of allusion. The Dionysian system powerfully attracted the sublime mind of Dante. In the Paradiso, Canto xxxviii., is a grand and characteristic passage, in which Beatrice expounds the theory to Dante, as he stands, in the ninth heaven, in actual view of the Hierarchies encircling the Divine Essence:
“All, as they circle in their orders, look
Aloft; and, downward, with such sway prevail
That all with mutual impulse tend to God.
These once a mortal view beheld. Desire
In Dionysius so intensely wrought
That he, as I have done, ranged them, and named
Their orders, marshal’d in his thought.”
Cary’s Dante.
and every name that is named] Cp. Php 2:9, “the Name that is above every name.” To the words suggestive of celestial ranks in detail, St Paul adds this more absolutely inclusive phrase, like the “any other creature” of Romans 8:39. “Name,” in such a phrase, is, practically, state and place of dignity. Whatever such there are, and however justly recognized (“named”), the exalted Christ sits infinitely above them.
not only in this world, but &c.] Lit. this age, aiôn. The word is used in the following passages more or less kindred, Matthew 12:32; Luke 16:8; 1 Corinthians 1:20; 1 Corinthians 2:6; 1 Corinthians 2:8; 1 Corinthians 3:18; 2 Corinthians 4:4; Galatians 1:4; 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12.”
28.) Eph 2:7, “so that in the ages to come He might show the boundless riches of His grace in kindness toward us in Christ Jesus.”
That in the ages to come - In all future times. The sense is, that the riches of divine grace, and the divine benignity, would be shown in the conversion of Christians and their salvation, to all future times. Such was his love to those who were lost, that it would be an everlasting monument of his mercy, a perpetual and unchanging proof that he was good. The sense is, we are raised up with Christ, and are made to partake of his honor and glory in order that others may forever be impressed wish a sense of the divine goodness and mercy to us.
The exceeding riches of his grace - The "abounding, overflowing" riches of grace; compare the notes, Ephesians 1:7. This is Paul's favorite expression - an expression so beautiful and so full of meaning that it will bear often to be repeated. We may learn from this verse:
(1) That one object of the conversion and salvation of sinners, is to furnish a "proof" of the mercy and goodness of God.
(2) another object is, that their conversion may be an "encouragement" to others. The fact that such sinners as the Ephesians had been, were pardoned and saved, affords encouragement also to others to come and lay hold on life. And so of all other sinners who are saved. Their conversion is a standing encouragement to all others to come in like manner; and now the history of the church for more than eighteen hundred years furnishes all the encouragement which we could desire.
(3) the conversion of "great" sinners is a special proof of the divine benignity. So Paul argues in the case before us; and so he often argued from his own case; compare the notes at 1 Timothy 1:16.
(4) heaven, the home of the redeemed, will exhibit the most impressive proof of the goodness of God that the universe furnishes. There will be a countless host who were once polluted and lost; who were dead in sins; who were under the power of Satan, and who have been saved by the riches of the divine grace - a host now happy and pure, and free from sin, sorrow, and death - the living and eternal monuments of the grace of God.”
29.) Eph 2:10, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.”
Ellicott's Commentary for English Readers
(11) We are his workmanship.—This verse, on the contrary, is unique and remarkable, characteristic of the idea with which this Epistle starts—the election and predestination of God, making us what we are—and applying it very strikingly, not only to the first regeneration, but even to the good works which follow it. The word rendered “workmanship” is only used elsewhere in Romans 1:20, where it is applied to the “works” of God in creation. Probably here also it does not exclude our first creation. We are His wholly and absolutely. But the next clause shows that St. Paul refers especially to the “new creation” in Christ Jesus.
Created in Christ Jesus.—This creation, when spoken of distinctively, is the “new creation” (2Corinthians 5:17; Galatians 6:15); as, indeed, is the case below (Ephesians 2:15), “to create in Himself . . . one new man.” In this passage, however, St. Paul dwells, not on distinction from the old creation, but rather on analogy to it; in both we are simply God’s creatures.
Unto good works.—Properly, on the basis (or, condition) of good works (as in Galatians 5:13; 1Thessalonians 4:17; 2Timothy 2:14). The good works, in themselves future, being (as the next clause shows) contemplated as already existent in God’s foreknowledge, and as an inseparable characteristic of the regenerate life.
Which God hath before ordained that we should walk in them.—There is, perhaps, in all Scripture, no stronger expression of the great mystery of God’s predestination; for it is here declared in reference, not only to the original call and justification and regeneration of the soul, but also to the actual good works, in which the free-will and energy of man are most plainly exercised; and in which even here we are said not to be moved, but “to walk” by our own act. In much the same sense St. Paul, in the Epistle to the Philippians (Ephesians 3:12-13), uses the well-known paradox, “Work out your own salvation . . . , for it is God that worketh in you, both to will and to do of His good pleasure.” Both truths—God’s preordination and man’s responsible freedom—are emphasized. For the reconcilement of the two we must wait till we “know even as we are known.”
(2 a.) Ephesians 2:11-13, resuming the thread of argument from Ephesians 2:7, dwell on the drawing of the Gentiles into a personal unity with God in Christ-not, however (as before), out of the deadness of sin and bondage of Satan, but rather out of the condition of alienation from God, from His covenant and His promise, in which they stood contrasted with His chosen people.”
30.) Eph 2:13, “But now in Christ Jesus you who previously were far away have been brought near by the blood of Christ.”
Cambridge Bible for Schools and Colleges
13. but now] under the changed conditions of actual and accepted Redemption.
in Christ Jesus] In living union with the true Messiah. Just before, Ephesians 2:12, we have “without Christ” merely; here, “in Christ Jesus.” The Messiah of Prophecy is now known as also the Jesus of the Gospel.
sometimes] Once, as R. V. The A. V. uses a word now antiquated in this sense, or appearing only as “sometime”—the word used here in Wiclif’s Version (1382), in “The Great Bible” (1539), and the Rhemish Version (1582).
far off … nigh] That is, from and to the Citizenship of Israel and the Covenants of promise; the realm, in fact, of Messiah. Cp. Acts 2:39, and see Isaiah 57:19.—The thought of remoteness and nearness in respect of God is of course implied, and comes out clearly in Ephesians 2:18; but it is not the immediate thought of this passage, which rather speaks of the incorporation of once heathen souls into the true Israel. But the two views cannot be quite separated.—“Nigh” and “far” were familiar terms with the Rabbis in the sense of having or not having part in the covenant. Wetstein on this verse quotes, inter alia, the following from the Talmud: “A woman came to R. Eliezer, to be made a proselyte; saying to him, Rabbi, make me nigh. He refused her, and she went to R. Joshua, who received her. The scholars of R. Joshua therefore said, Did R. Eliezer put her far off, and dost thou make her nigh?”
by the blood of Christ] Lit. and better, in the blood, &c. To illustrate the phrase cp. Hebrews 9:22; Hebrews 9:25; “almost all things according to the law are purged in blood;” “the High Priest entereth the Holy Place … in blood not his own.” Whatever the first use of the phrase, it had thus become an almost technicality of sacrificial language, nearly equaling “with (shed) blood” as the accompanying condition of acceptable approach. It is not necessary to import into the idea here the other, though kindred, idea of washing in blood, or even of surrounding with a circle of sprinkled blood. The “in” is, by usage, as nearly instrumental as possible. The sacred blood shedding of the Messiah’s sacrificial death for His true Israel was the necessary condition to, and so instrument of, the admission of the new Gentile members. It is the “blood of the covenant” (Exodus 24:8; quoted Hebrews 9:20); and cp. the all-important words of the Lord Himself (Matthew 26:28), “This is My blood of the new Covenant, which is shed for many for the remission of sins.”
TO SUM UP what is in Christ, about faith, eternal life, the love of God, the truth, the right to become children of God, the grace of God, triumph, new creation, the Word of Reconciliation, justified by faith, every spiritual blessing in the Heavenly places, one body, faith working through love, free from the law of sin and of death, reason for boasting in things pertaining to God, no condemnation, wisdom from God, and righteousness and sanctification, and redemption; bringing all things together, the boundless riches of His grace in kindness toward us, His workmanship, brought near by the blood of Christ.