9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

11 Ye see how large a letter I have written unto you with mine own hand.

12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised;

v. 10. Many have supposed that endless ruin is here denounced as the penalty of sin. Without insisting that such a penalty would be disproportionate to the offence as interpreted by many commentators, see note on ver. 7, or that the phraseology indicates that the harvest is reaped while men remain in the flesh, it is sufficient to say that no intimation is found in the apostle's language, that the penalty is endless in its nature, or that it even extends at all into the future life. Whether men shall be punished in the future life or not, the doctrine certainly is not taught in this

passage.

9. And let us not be weary in well doing. See note on 1 Cor. xv. 58. ¶ For in due season, we shall reap, &c. The agricultural image is preserved of reaping a crop in due time after sowing the seed.

10. Let us do good unto all men. All are children of one Father, and we are bound to love all and to treat them

as brethren. Especially unto them, &c. Benevolence to all does not exclude especial kindness to those who are most nearly connected with us or dependent upon us. See 1 Tim. iv. 10; v. 8, 17.

13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

15 For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.

of the Greek alphabet elegantly. In my judgment, the better opinion is, that "what the apostle says must be understood of the length of the epistle, in all probability the largest he had ever written with his own hand; though several, much larger, have been dictated by him, but they were written by his scribe or amanuensis.". Clarke. Whatever he had done with his own hand was designed as a proof that the epistle was genuine. See note on 1 Cor. xvi. 21.

12, 13. As many as desire, &c. The following paraphrase substantially expresses the opinion of many commentators: "They who would seduce you to the observance of the Jewish law do it solely to avoid persecution for the sake of the gospel; for they themselves, though circumcised, do not observe the law; but press circumcision on you, merely that they may glory in having made you proselytes.' Gilpin.

14. But God forbid that I should glory, &c. Paul had been a zealous observer of the Mosaic ritual before his conversion, see Acts xxii. 3; xxvi. 5; yet he would not glory or boast, except in that divine grace of which the cross was an emblem. See notes on Rom. i. 23; 1 Cor. ii. 2. Crucified, &c. See note on ch. ii.

20.

CHAPTER I.

2 Grace be to you, and peace, from God our Father, and from

the Lord Jesus Christ.

CHAPTER I.

The authorship of this epistle is universally ascribed to Paul. Some have supposed that it was addressed to the Laodiceans rather than to the

Ephesians, but the general opinion is, that the reading in the first verse is genuine, and that it was sent to the "saints at Ephesus," but designed for the general instruction of others also, described as "the faithful in Christ Jesus." The gospel was planted at Ephesus by Paul. Acts xviii. 19-21. He visited that city a second time, and remained there two years; Acts xix. 1-10; and his success was so great that the unbelieving citizens became alarmed, lest the magnificent Temple of Diana should be deserted; and the life of the apostle was in such manifest danger that he departed for Macedonia. Acts xix. 10-41; xx. 1. Subsequently, when at Miletus on his way to Jerusalem, Paul "sent to Ephesus and called the elders of the church," whom he reminded of his former labors and instructions, and to whom he gave his parting advice and blessing. Acts xx. 17-38. The city of Ephesus was in Ionia, about forty miles from Smyrna. When visited by Paul it was regarded as the metropolis of Asia. In succes

4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before

him in love:

now

sive wars it was destroyed, and no trace of its former magnificence remains; indeed, it is said, that " no human being lives in Ephesus.”— Calmet.

1. Paul, an apostle of Jesus Christ by the will of God. See note on 1 Cor. i. 1. To the saints. Christians: equivalent to "the faithful in Christ Jesus." See notes on Acts ix. 13; Rom. xv. 26.

2. Grace be to you, &c. See note on Rom. i. 7.

3-4. Blessed be the God, &c. The general idea of the apostle, in these two verses, has been well expressed thus: "Praised be the God and Father of our Lord Jesus Christ, who, not confining his favors to the Jews, hath blessed us Gentiles also with every spiritual gift in the church of God, through the mediation of Christ, and that without subjecting us to the law of Moses as a condition of salvation. This he hath done, agreeably to his having elected us to be his people through Christ, before the foundation of the world, in order that we might be holy and unblamable in his sight, not by the observance of any rites, whether heathenish or Jewish, but through the exercise of love to God and man."- Macknight.

5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

giveness of sins, according to the riches of his grace;

8 Wherein he hath abounded toward us in all wisdom and prudence;

5. Having predestinated us, &c. See notes on Rom. viii. 28-30. T The adoption of children. See note on Rom. viii. 15. According to the good pleasure of his will. The blessings which God bestows are the fruit of his grace, not a reward merited by our works. Ch. ii. 8, 9. "The truth is, God was so far from choosing the Gentiles out of faith foreseen, that he did not choose them for the sake and obedience of Christ foreseen. God did not love us from eternity because Christ was to die for us in time, but because he loved us with an everlasting love, therefore in the fulness of time [Christ] was sent to die for us; so that the death of Christ was the fruit and effect, but not the cause, of our election; no other reason (says Bishop Fell, upon the place) can be assigned of this privilege, but the good pleasure of God; and if Christ's suffering were not the cause of our election, much less our own deservings, as he adds there, Almighty God not choosing us because worthy, but to make us worthy by choosing us."-Poole.

6. To the praise of the glory of his grace. This phrase is a Hebraism, equivalent to "the praise of his glorious grace," and it is so translated by Tyndale. The whole scheme of justification and salvation manifests divine grace, not human merit. See notes on Rom. v. 21; vi. 23. T In the beloved. In Jesus Christ.

7. Redemption through his blood. See note on Rom. iii. 24. T Forgiveness of sins. See notes on Matt. i. 21; vi. 12, 14, 15.

8. Wherein he hath abounded, &c. "Where sin abounded grace did much

10 That in the dispensation

more abound." Rom. v. 20. The extent of this abounding grace is indicated in what follows. T In all wisdom and prudence. "There was a wise design running through the whole plan, and abounding in it in an eminent degree."- Barnes.

9.

The mystery of his will. See note on Rom. xi. 25. According to his good pleasure. The design of God in regard to his children is prompted by his choice. Some have vainly imagined that the love of God truly desired the salvation of all; but that the perversity of many was so great as to induce him to design their endless ruin. On the contrary, the apostle assures us the purpose which God hath formed is "according to his good pleasure." Which he hath purposed in himself. God hath not suspended the eternal welfare of his children on any contingency, but hath secured it by his own immutable purpose. Isa. xlv. 23; Heb. vi. 13, 17, 18.

10. The dispensation of the fulness of times. "To have it declared when the time were full come."- Tyndale. ¶ All things in Christ. All intelligent beings. The following note is curious: "The things which are to be united in Christ are those which are in heaven and which are on earth. Nothing is said of hell. Of course this passage cannot teach the doctrine of universal salvation, since there is one world which is not to have a part in this ultimate union."- Barnes. Yet the same author says of "the fulness of times," mentioned in this verse, "the period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of

of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

12 That we should be to the praise of his glory, who first trusted in Christ.

13 In whom ye also trusted,

human affairs, or the consummation of all things." Another critic says that "the things in heaven and the things upon earth are the widest expression of universality, designed to show the extent of the preceding "all things." Ellicott. "These words discover to us the end and design of God in making known the mysteries of his will; that is, in revealing the gospel it was to gather into one universal church both angels and men, Jews and Gentiles, under Christ their head, and by virtue of that union to become one with the Father, as he and Christ were one."-Poole. See John xii. 32. Here, as elsewhere, the apostle, while vindicating the claims of the Gentiles to be received into the church on equal terms with the Jews, enforces his argument by the fact that God is no respecter of persons, that his goodness extends to all, and that he has proposed to bestow final salvation on both Jews and Gentiles, to wit, the whole human family. See notes on Rom. xi. 25-32.

after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise,

14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

12. That we should be to the praise,

&c. "Should be the occasion or the means of celebrating his glory; or that praise should be ascribed to him as the result of our salvation."Barnes. Who first trusted in Christ. Or hoped, as in the margin. See note on ver. 11.

13. In whom ye also trusted, &c. The Ephesians, whom he was specially addressing, and generally all who were not among the first believers. See note on ver. 11. Gospel of your salvation. See note on Luke ii. 10. TSealed with that Holy Spirit of promise. There may be a reference here to the occurrence recorded in Acts xix. 1-6.1 But generally, in the apostolic age, believers enjoyed special influences of the Divine Spirit, testifying that they were children of God. Rom. viii. 1517.

14.

Which is the earnest of our inheritance. See note on 2 Cor. i. 22. Until the redemption, &c. See note on Rom. viii. 23.

15, 16. After I heard of your faith, &c. Although the gospel was preached at Ephesus by Paul, and many believed, yet, as several years had elapsed before this epistle was written, he may be understood to mean, that he had recently heard that they remained steadfast in the faith, and therefore gave thanks. The general purport of his prayer, ver. 15-23, has been briefly paraphrased thus: "It is the constant subject of my prayers and