ANNOTATIONS ON THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS.

THE ARGUMENT AND ANALYSIS.

The Apostle hearing that Ephesus, the metropolis of Asia Minor, was reclaimed from the idolatrous worship of Diana, to the pure worship of the true God in Christ, writes this Epistle to the congregation of the faithful there, to confirm them in the mysteries of Christian religion, and more fully to instruct them in the duties of a holy life, agreeable to their profession.

The whole Epistle divides itself into two parts,

1. Contemplative, wherein he discourses profoundly of the causes of man's salvation, God's eternal election and adoption by grace, and the incorporating of the Jews and Gentiles into one body, (the church of Christ) made known to him by revelation, Chap. 1,2,3.

2. Practical, wherein he incites them to show forth good works, as the badges of their Christian profession. These are ranked into two sorts: Some required of them,

   1. In respect of their general calling to the knowledge of the truth; as namely, To walk worthy their vocation, in humility, meekness, unity, purity, truth, love, circumspection, devotion, and acquitting themselves manfully in their warfare against Satan and all the powers of darkness.

   2. In respect of their special callings, as husbands or wives, parents or children, masters or servants.

3. From the 3. chapter, to the end of the Epistle.

CHAPTER 1

Vers. 1. {To the saints} Gr. Tec. to all the saints.

V. 3. {Blessed be the God, &c.} See 2 Cor. 1.3. 1 Pet. 1.3.

{blessings} Gr. benedictions.

{heavenly places} Or, things. Heavenly blessings are opposed to earthly, upon which the Old Testament most runs, now spiritual blessings in Christ are called heavenly, either because God the Father gave us them from his high throne above; or because the saints have these gifts bestowed on them which belong properly to the citizens of heaven; or because by virtue of these gifts, even whilst we are upon earth, our conversation is in heaven, Phil. 3.20.

V. 4. {chosen} According as God by his election framed a new body out of mankind in opposition to the first, whose head was Adam, in whom they did all sin and die, and ordained Christ to be their head, that in him all might be gathered and made partakers by him of his grace, life and glory; so also has he accomplished this counsel of his in time, dispensing all his graces unto his church by Christ in his sacred communion. See Chap. 3.11. 2 Tim. 1.9. Election or choice here is taken for the eternal decree of election, which is of certain men in time drawn out of the common lump of corrupt mankind. See John 15.16. Rom. 8.29. 1 Thes. 2.13. 1 Pet. 1.2.

{in him} Or, by. That is, in Christ as our head; or by Christ as our mediator.

{foundation of the world} Gr. casting, or, laying, viz. of the foundation of the world.

{that we should be holy} God did not choose us because we were, or otherwise would have been holy; but to the end that we should be holy, being clothed with Christ's righteousness through faith, which though it be not here expressed, yet it is necessarily implied. For there can be no holiness, nor love without true faith, since by faith it is that our hearts are purified, Acts 15.9.

{and without blame before him} Not only before men, as hypocrites may for a while, but in sincerity, as in God's presence. See Gen. 17.1. Luke 1.6. And this holiness and unblameableness is true and unfeigned in this life, and here begun by the power of God's Spirit; but it shall not be perfected in all parts and degrees till the life to come, 1 Cor. 13.10. Ephes. 5.27. Phil. 3.12. Yet even this imperfect holiness and unblameableness of ours in this present life is acceptable to God in Christ, and received as perfect, he forgiving us our failings, through faith in Christ, Colos. 2.10. Heb. 13.21. 1 Pet. 2.5.

{in love} This some do understand of the love wherewith God loved us, construing it with the word chosen; yet it may be fitly joined with the words holy and without blame, and understood of our love towards God and our neighbor, wherein this holiness does chiefly manifest itself, 1 Cor. 13.1. Gal. 5.6.

V. 5. {the adoption of children} Of this adoption whereby we are made children of God, and coheirs with Christ, we have here indeed the beginning and expectation, John 1.12. Rom. 8.15. but the full fruition of this adoption and inheritance we shall not enjoy it till hereafter, Rom. 8.23. Gal. 4.5. Heb. 9.15. 1 John 3.2.

{to himself} Or, into himself. To his glory, or for his own sake.

{according to the good pleasure of his will} Not for any desert or worth of our own, but only out of his own free undeserved grace and favor, Rom. 9.11,12,15,16. & 11.6. & 2 Tim. 1.9.

V. 6. {To the praise of the glory of his grace} That is, to the praise of his glorious grace, that as his bountiful goodness deserves all praise, so also it should be set forth and published.

{hath made us accepted in the beloved} Gr. hath ingratiated us in the beloved.

V. 7. {grace} Gr. Tec. bounty, or, goodness.

V. 8. {in all wisdom and prudence} In perfect and sound wisdom. Wisdom and prudence so differ, that wisdom principally respects contemplation, and prudence, action. Wisdom is a virtue of the mind, whereby we know celestial mysteries; prudence, whereby we wisely order the affairs of our life, and regulate our Christian conversation. By all wisdom here, as in Colos. 1.6. either all kind of wisdom is understood, or all saving wisdom.

V. 9. {according to his good pleasure} Not only the election, but also the vocation of the adopted sons of God, proceeds from mere grace.

V. 10. {in the dispensation} Gr. Tec. according to the dispensation. That is, in the time prefixed by his providence, the dispenser of times, and of order in all things, for the accomplishment of the promises concerning the Messiah. The Greek word οἰκονομία, signifies such a dispensation, as housekeepers use in the governing of their house and family, ordering and disposing their provisions, and every thing else in a fit time, and a convenient manner. Thus also has God ordained and settled in his house, that is, in his church, even from the beginning of the world, certain times, in which, and manner, according to which, and persons, by whom all things are to be performed.

{fulness of times} See Gal. 4.4.

{gather together in one} The word in the original ἀνακεφαλαιώσασθαι, signifies to reduce into one capital sum, or, bring under one head.

{both which are in heaven, &c.} Hereby some understand the faithful, whereof some are already in heaven, others are yet upon the earth. Others understand this place, not of the blessed souls in heaven, and believing men upon earth gathered by Christ under one head, and into one body; but of the angels in heaven, which by Christ are reconciled to men, and both gathered together under one head, which beforetime had been divided and rent asunder by reason of the sins of men, Heb. 12.22,23. Revel. 19.10.

{heaven} Gr. the heavens.

{in him} The faithful are said to be gathered together in Christ, because they are joined together with him, through faith, and become as it were one man.

V. 11. {In whom also we have obtained, &c.} Gr. Tec. In whom we are called, being.

{all things} All things are attributed to the grace of God, without exception, and yet for all that we are not stocks, for he gives us grace both to will, and to do those things that are good, Phil. 2.13.

{counsel of his own will} He says not simply, according to his will, but according to the counsel of his will; to teach us, that God, as an intelligent and most wise agent, does all things upon most just and prudent grounds, known to himself, and has always a reason for his will, though to us his will must stand for the supreme reason; stat pro ratione voluntas.

V. 12. {who first trusted in Christ} Or, hoped. Either he speaks this of the Jews, who were called to the faith of Christ before the Gentiles, or he speaks it of the Apostles, who were simply the firstfruits of all believers, and brought both Jews and Gentiles to the Christian faith.

V. 13. {sealed with that holy Spirit of promise} Or, the holy Spirit. The manner of speech is taken from men, who for better assurance and confirmation of any promises, are wont to give sealed bills, bonds, or letters; and that for the most part, with imprinting or stamping their own arms or cognizance upon them. Now the promises of the pardon of our sins, of our adoption and everlasting inheritance are made unto us in the Gospel, and applied to us by faith, and the sealing of the Spirit, that is added thereunto, is our regeneration, and the renewing of God's image within us, which is, as it were, printed upon our souls, when we believe in Christ, to assure us more and more of the accomplishment of those his promises. 2 Cor. 1.22. Chap. 4.30.

V. 14. {until} Or, for.

{purchased} Or, purchase.

V. 17. {in the knowledge} Or, for the acknowledgement.

V. 19. {Exceeding greatness of his power} The greatness of God's power is as much manifested in the raising of our souls from the death of sin to the life of grace, as in the raising dead bodies from the grave: and the very phrase shows, that the work of the Holy Ghost in breeding faith in us, is more than a moral suasion, to which we may yield, or not; for such a suasion cannot be said to be the working of God's mighty power, like to that whereby he raised Christ from the dead.

{of his mighty power} Gr. of the might of his power.

V. 20. {and set him at his own right hand} See Rom. 8.34.

V. 21. {principalities} Or, rule.

{every name that is named} Above every thing, whatsoever it be, or above all persons, be they of never such power or excellency. Honorable and famous men are called men of name, and the name of the Lord is often taken in Scripture for the Lord himself. (Phil. 2.9.) The Apostle's meaning is, that Christ, even as man, is exalted, not only above all states and potentates upon earth, but also all angels and archangels in heaven.

V. 22. {And hath put all things under his feet} See Psalm 8.6. 1 Cor. 15.25.

{head over all things to the church} Christ is said to be the head of the church in three respects especially: First, in that he is above the church, and rules it, as the head guides the body. Secondly, because he conveys life into it, as the head does to the members. Thirdly, because he provides for it, as the head does for the members, and participates in the same nature with it, as the head does with the members.

V. 23. {the fulness of him that filleth all in all} The love of Christ is so great to the church, that though he does fully satisfy all with all things, yet he esteems himself but as a maimed and imperfect head, unless he have the church joined to him as his body.

CHAPTER 2

Vers. 1. {And you hath he quickened} See Colos. 2.13.

{dead in trespasses and sins} Not dead to sins, but dead in sins: He is dead to sin, in whom sin has little or no power (Rom. 6.2,11.) but he is dead in sin, who has no life of grace in him: all that are unregenerate, are dead in this sense; for as the immortality of them which are damned, is no life, so the uniting of body and soul is properly no life, but death in them who are not ruled by the Spirit of God. By trespasses and sins some understand the same, for sin is called παράπτωμα, as it implies a slip or falling; but ἁμαρτία, as it is an aberration from, or missing the right way. Others distinguish between trespasses and sins, and make trespasses the beginning as it were, and sins the consummation of wicked works; or, as Saint Austin conceives, a trespass is an omission of good; sin, a commission of evil.

V. 2. {according to the course of this world} The original αἰὼν τοῦ κόσμου, is by some rendered, the age of this world; by others, the life of this world; or, generation of this world; by the Syrian interpreter and Tremellius, mundi vanitatem, the vanity, or, word for word, worldliness of this world: the meaning is, after the common course and fashion of worldlings, that think of no other world than this present.

{according to the prince} According to the will, instigation and suggestion of Satan, who being cast out of the higher heaven of glory, Luke 10.18. Revel. 12.8. does wander about now, and exercise the power God permits him in these lower regions of the air, until he be shut up into the dungeon of eternal torments. 2 Cor. 4.4.

{of the power of the air} That has power in moving the air, and raising storms there, as appears by the story of Job, (Job 1.) and continually fighting against the faithful out of the air, Ephes. 6.12. Or, the word ἀὴρ may be taken, as it is often, in Hesiod, and Homer, for, σκότος (as Hesiod. Ἔργ. καὶ Ἡμερ. Ἠέρα ἑσσάμενοι πάντῃ φοιτῶντες ἐπ’ αἶαν, caligine induti) that is, darkness; and that indeed is his proper style, for as God is the Father of lights, so the Devil the prince of darkness.

{now worketh in the children of disobedience} The particle now is added here, by reason that Satan, since the preaching of the Gospel, has lost that operation and full sway in the faithful, which formerly he had indifferently over all, albeit he does not cease to assault and molest them; but the power that is left him now, is chiefly over the unbelievers, 2 Cor. 4.4. 2 Thess. 2.9,10. and those whom God has given over to Satan, who maliciously refuse the Gospel; and he by his operations and suggestions, leads them whithersoever he will.

V. 3. {Also we} After that he had condemned the Gentiles, he confesses, that the Jews (among whom he numbers himself) were no whit better.

{in the lusts of our flesh} By the name of flesh, in the first place he means the whole man, which he afterwards divides into two parts, into the flesh, which the philosophers term the sensitive or irrational part; and into the mind, which they call the rational; so that he leaves nothing in man that is not dead in sin: and concludes, that the whole man is born subject to the wrath and curse of God. (John 3.6.)

{the desires} Gr. the wills.

{were by nature the children of wrath} Children of wrath may be understood, either actively, such as deserve wrath, as Judas is said to be the child of perdition, (John 17.12.) and the Pharisees' proselytes, the children of hell: (Matth. 23.15.) or passively, such as are liable to the wrath of God, and the sentence of eternal death; men in God's hatred, as well as others, that is, profane people which know not God.

V. 6. {And hath raised us up together} To wit, as he adds afterwards, in Christ: for as yet this is not fulfilled in us, but only in our head, by whose Spirit we have begun to die to sin, and live to God, until that work be fully brought to an end; but yet the hope is certain, for we are as sure of that we look for, as we are of that we have received already.

V. 7. {through Christ Jesus} Or, in.

V. 8. {by grace are ye saved through faith} Christ is the meritorious, grace the efficient, and faith the instrumental cause of our justification and salvation; grace and faith stand one with another, to which two these are contrary, to be saved by ourselves or our works. And because it might be objected, that faith is our work, and consequently that if we are justified by faith, we are justified by works, the Apostle immediately adds that though this faith be in us, yet it is not of us, that is, not from the power of nature, but that it is merely the gift of God: and this is to be meant not only of the habit of faith, but the very act, as Saint Augustine in his 107. Epistle, Prosp. l. 1. de vocat. Gent. and the Synod held at Aurasica canon the last, clearly prove out of Philippians 1.29.

V. 10. {his workmanship} We are God's workmanship, both in respect of our first creation, and in respect of our regeneration, which is a second creation: of which these words are to be understood, for he speaks not of us as we are by nature, but as new creatures in Christ by grace.

{ordained} Or, prepared.

V. 11. {remember that ye} Applying the former doctrine to the Gentiles, he shows that they were not only as the Jews by nature, but also after a special sort strangers and without God, and therefore they ought the rather to remember so great a benefit of God as was their admittance into the covenant of grace.

{by that which is called the circumcision} Or, in regard of that. Either he means by circumcision the Jews, who were known and distinguished from the Gentiles by circumcision the mark of the covenant; or if he take not circumcision, as he does Galatians 2.7. for the Jews who were circumcised, but for the sacrament itself; then the meaning is, that the Ephesians were uncircumcision in respect of the carnal circumcision, that is, were utterly destitute of it. If it be objected, that the Egyptians and Ethiopians, and Colchians, and Arabians, and some other nations were circumcised; as Herodotus, l. 2. Hieron. upon Jer. 9. Alexander ab Alexandro Genialium l. 2. report: the answer is easy; That though they were cut in the foreskin of the flesh as the Jews were, yet that was done to another end, either as a mark of their nobility, or for some other purpose. They received it not as the seal of God's covenant; their circumcision was no sacrament at all, neither by virtue thereof had they any entrance into the true church of God.

V. 12. {without Christ} He begins first with Christ, who was the end of all the promises, and shadowed out to the Jews under all their types.

{being aliens from the commonwealth of Israel} That is, had no right nor title to the commonwealth of Israel.

{without God in the world} The Gentiles were not simply atheists; for they worshiped some one, some more gods; yet because they worshiped not the true God; or if they worshiped the true God, yet they worshiped him not as God, nor glorified him in their life and conversation; but became vain in their imaginations, and changed the glory of the incorruptible God into an image made like to corruptible man, &c. Rom. 1.21,23. they are said to be without God: and in this sense, the Turks and all infidels may be rightly termed ἄθεοι, without God, because they worship not the true God in Christ.

V. 13. {But now in Christ Jesus} Christ is the only bond both of Jews and Gentiles, whereby they are tied and united both to God, and one to another.

V. 14. {For he is our peace} That is, the author and cause of our peace; as well of the peace between God and us, as between ourselves: he is the cement, the only tie, and ground of the true union of Jews and Gentiles into one and the same church.

{the middle wall of partition} By the ceremonies and worship appointed by the law, the Jews were divided from the Gentiles: but now Christ having broken down the partition wall, joins them both together both in himself, and betwixt themselves, and to God. In this manner of speech the Apostle has regard to that partition which was in Solomon's temple between the outward court of the Gentiles, and that of the people which was Lorica lapidea, whereof Josephus de bello Judaico, l. 6. c. 6. speaks, a wall that hindered all passage, sight, and communion betwixt them, Ezek. 42.20. The meaning is, that the Gentiles had gotten a free access now by the Gospel unto the church, and the benefits thereof; being not accounted profane any longer. And it may be also, that the Apostle in this allusion had an eye to the rending of the veil in the temple, Matth. 27.51. Luke 23.45.

V. 16. {in one body by the Cross} He alludes to the sacrifices of the law, which represented that true and only sacrifice.

{having slain the enmity thereby} Or, in himself. For he destroyed death by his death, and fastened it as it were to the cross, and the cause of sin being taken away, all hatred and enmity betwixt God and man necessarily ceased.

V. 17. {which were afar off, and to them that were nigh} To them that were afar off, that is, to the Gentiles, (Isa. 57.19.) aliens from the commonwealth of Israel and strangers from the covenants of promise, verse 12. and to them that were nigh; that is, to the Jews, who were nearer to God by reason of his covenant with them, and ordinances among them.

V. 18. {through him, &c.} See Rom. 5.2.

{by one Spirit} Or, in.

V. 19. {ye are no more strangers} The Gentiles are taken into the fellowship of salvation, and he describes the excellency of the church, calling it the city and house of God.

V. 20. {and are built} Gr. having been built. That is, your faith, whereby you subsist in the communion of saints, has for its infallible and immovable ground, the whole doctrine of the Old and New Testament, the main subject whereof is Christ, who in his own person is the real and essential foundation, and as it were, the cornerstone, where the great strength of the building lies, (Psal. 118.22. 1 Pet. 2.6,7.) joining the two walls together; that is, the two different nations of the Jews and Gentiles, of whom the church is composed.

V. 21. {framed together} So that God is the workman, not only of the foundation, but also of the whole building.

V. 22. {for an habitation of God} Both the whole church and every particular believer is an habitation of God; for God dwells in the church, Lev. 26.11,12. and in every true believer by his Spirit, 2 Cor. 6.16.

{through the Spirit} Gr. in.

CHAPTER 3

Vers. 1. {For this cause} He maintains his Apostleship against the offense of the cross, from whence also he takes an argument to confirm his ministry, affirming that he was not only appointed an Apostle by the mercy of God; but was also particularly appointed an Apostle of the Gentiles to call them to salvation, because God had so determined it from the beginning, although he deferred a great while the manifestation of that his counsel.

{the prisoner of Jesus Christ} Not imprisoned by him, but for him: as likewise in Philemon, he styles himself a prisoner of Jesus Christ: verse 9. cast in prison for the Gospel's sake, and in particular a prisoner for the Gentiles; not only because he was their special Apostle, but because the ground of his sufferings at this time was the hatred of the Jews his countrymen, who by their accusation procured him to be imprisoned at Rome: and the greatest cause why the Jews his countrymen, thus maliced and persecuted him was, for that he made the Gentiles equal unto them, as thereby are, they conceived, impeached the privileges and prerogatives of the Jews above the Gentiles.

V. 2. {the grace of God} Gr. Tec. of his grace.

V. 3. {He made known} Gr. Tec. was made.

{afore} Or, a little before.

V. 5. {Which in other ages was not made known} He means not that none knew the calling of the Gentiles before, but because very few in comparison knew of it: and they that did know it, had it revealed unto them darkly, and for the most part under figures in general and confusedly. The mystery of the calling of the Gentiles was revealed in former ages, but not so distinctly and particularly as now it is.

{by the Spirit} Gr. in.

V. 7. {according to the gift of} Gr. according to the efficacy of.

V. 8. {less than the least} Or, far the least.

{the least of all saints} The word in the original ἐλαχιστότερος, is as it were a double diminutive, and signifies lesser than the least, if lesser might be; whereby we may learn that this eminent Apostle had descended to the lowest of those three degrees of humility above mentioned. See Rom. chap. 12.

{is this grace} Gr. was.

{I should preach} See Gal. 1.16.

{unsearchable} Gr. not to be traced out, or, found.

V. 9. {make all men see} Gr. to make clear, or, lightsome to all men.

{which from the beginning of the world hath} Gr. from the worlds, or, ages hath.

V. 10. {unto the principalities and powers} That is, the blessed angels, Rom. 8.38. Ephes. 1.21. Coloss. 1.16. 1 Pet. 3.22. They are thus called by reason that God does often make use of their ministry in the governing of countries, and kingdoms, Dan. 4.13. and 10.12. And these angels themselves are very desirous also to look into, and contemplate the manifold wisdom of God in the governing of his church, and the dispensing of his gifts and graces in Christ to the faithful, 1 Pet. 1.12.

{known by the church the manifold wisdom of God} That in this glorious renovation of the world by Christ, not only we, but even the angels themselves also, may have a new proof and document of the wisdom of God in a different effect from what he demonstrated at other times by the different estate and condition of the church under the Old and New Testament.

V. 11. {eternal purpose} Eternal, as the schools rightly distinguish, is said in a threefold sense; à parte ante only, and so is that which had no beginning, but shall have an end: so are the decrees of God, even of such things as are accomplished in time, and have their period, eternal: and so is that purpose of God eternal, of which the Apostle here speaks concerning the calling and incorporating of the Gentiles into the mystical body of Christ and true church of God. Secondly, eternal à parte post only, that had beginning, but shall have no end; and so are angels and the souls of men eternal. Thirdly, eternal à parte ante, & à parte post, that which never had beginning, nor shall have an end; and so God only is eternal.

V. 12. {with confidence} Gr. in.

V. 13. {faint not} Gr. shrink not back.

{at my tribulation} Gr. in.

V. 14. {For this cause I bow my knees} He teaches by his own example, that the efficacy of the doctrine depends upon the grace of God, and therefore we ought to join prayers to the preaching and hearing of the word; which are needful, not only to them who are novices in religion, and babes in Christ; but even to those of ripest years and understanding in heavenly mysteries; that they growing up more and more by faith in Christ; being confirmed with all spiritual gifts, may be grounded and rooted in the knowledge of that unmeasurable love, wherewith God the Father has loved us in Christ, seeing that the whole family, whereof part is already received into heaven, and part is yet here upon earth, depends upon that adoption of the heavenly Father in his only Son.

V. 15. {whole family in heaven and earth} Or, fatherhood, or whole flock. Nyssen in Psal. c. 8. defines this family to be the whole number of all that are written in the book of life. Πατριὰν δὲ ὀνομάζω τὸ σύστημα τῶν εἰς τὸν θεῖον κατάλογον συντελούντων, so the meaning is, That God who is the Father of Christ by nature, is also by adoption the Father of all the church, which is as it were his family, and the whole congregation of his children as well of those that are already glorified in heaven, as of the rest that yet do live by faith here on earth. See Ephes. 1.10.

V. 16. {grant} Gr. give.

{in the inner man} See 2 Cor. 4.16.

V. 17. {rooted and grounded in love} Gr. founded. Either rooted and grounded in that love wherewith God loved us, which is the root and very foundation of our election: or the meaning is, that our love, wherewith we love God who dwells in us by his Spirit, may be firm and constant. Ficta omnia sicut flosculi celeriter decidunt, vera gloria radices agit: the like may be said of charity, Feigned affections and inconstant desires, like blossoms are blown away with every wind of temptation; true love takes deep root.

V. 18. {what is the breadth, and length, and depth, and height} Many wits run riot in their geometrical and moral discourses upon these dimensions: some conceive that the Apostle alludes to the dimensions of the cross, and by height understand the wisdom of Christ; by depth his humility; by length his longanimity, by breadth his charity. Others place the breadth in the extent of charity; the length in perseverance; the height in the hope of celestial rewards; and the depth in the inscrutable judgments of God, Rom. 11.33. See August. Ep. 112. Et de doct. Christ. l. 1. c. 41. Others thus reckon these dimensions: He (say they) comprehends the length of the cross, who has learned from the beginning of the world to the end, no man was ever justified or saved but by the cross: he comprehends the breadth who conceives the catholic church scattered over the face of the whole earth to have issued out of Christ's side: he comprehends the height who considers with himself what is the height of the glory to which Christ's humility raises us: he comprehends the depth, who sounds the bottom, so far as by the Scripture he may, of God's election, and separating some from the mass of corruption and perdition wherein he leaves others. The gloss upon the New Testament resolves all these dimensions into the immensity of God's love, saying, Quæ sit latitudo, longitudo, sublimitas, profunditas hoc significat, ut sicut in sphæra tanta longitudo quanta latitudo, & tanta latitudo quantum profundum; ita in Domino omnia æqualia sunt immensæ infinitatis. It is certain that the speech is figurative clothed with a metaphor taken from the geometricians, who if they will perfectly know any building or structure, exactly measure it according to all these dimensions; and hereby the Apostle would have us labor as exactly to measure the spiritual temple of God, as the Prophets were exact in describing the dimensions of the material, (Ezek. 40.) that so they may understand how perfect it is in every part.

V. 19. {And to know the love of Christ, which passeth knowledge} Gr. Tec. the exceeding love of the knowledge of Christ. If it passes knowledge, how may we know it? The answer is, either it passes all other knowledge, or that it passes all the capacity of our wit, to comprehend it fully in our mind. For otherwise, who so has the Spirit of God perceives so much, according to the measure that God has given him, as is sufficient to salvation, 1 Cor. 2.15.

{filled with all the fulness of God} Gr. unto. That you may have abundantly in you, whatsoever things are requisite to make you perfect with God, that you may be replenished with all spiritual graces.

V. 20. {Now unto him that is able} He breaks forth into a thanksgiving, whereby the Ephesians may be confirmed in hope of obtaining anything they ask of him: for he that is able to give us above all that we ask, is more bountiful than we can imagine; will certainly freely give us whatsoever we ask according to his will.

{in us} Gr. Tec. in you.

V. 21. {by} Gr. in.

{ages, world without end} Gr. generations of a world of worlds.

CHAPTER 4

Vers. 1. {Of the Lord} Or, in the Lord.

{walk worthy of the vocation wherewith ye are called} See Phil. 1.27. Col. 1.10. 1 Thess. 2.12. Though all men ought to walk worthy their special calling, that is, so as it becomes men of such a calling, as namely, magistrates ought to carry themselves, as it befits their place of authority, and ministers, as it becomes their sacred function: yet the verses following show, that the Apostle here by calling, means the general calling of the faithful, which is this, to be holy as our God is holy, and as we are called to the knowledge of the Gospel, so we should walk according to the prescript of the Gospel, 1 Pet. 1.15, 16.

V. 3. {Endeavouring to keep the unity of the Spirit in the bond of peace} He exhorts to perfect agreement, but yet such as is knit with the band of the Holy Ghost. By the unity of the Spirit, we may understand, either a full consent and agreement in our spirits, that is, our judgments and affections, that we sweetly conspire together in the love of the same truth, and seek that truth in love: or by the unity of the Spirit may be understood the union of all the members of the entire Church, united together by the Holy Spirit, after the manner of a spiritual and mystical body.

V. 4. {one body, and one Spirit} An argument of great weight, for an earnest entertaining of brotherly love and charity one with another, because we are made one body, having one God and Father, enlivened with one Spirit, worshipping the Lord with one faith, and consecrated to him with one baptism, and hope of one selfsame glory, whereunto we are called: whatsoever therefore breaks charity, breaks all these bonds asunder.

V. 5. {One Lord, one faith, one Baptism} Not to touch upon the grammatical note, that the Apostle in this verse declines, εἷς, μία, ἕν, unus, a, um, unus Dominus, una fides, unum baptisma. By one Lord, he understands not only one Lord, our Governor and our Keeper; but also one Lord our Redeemer, who has dearly bought us, that we should serve him in holiness and righteousness all the days of our life. By one faith, he means one doctrine of our faith Christ Jesus, or belief in him, whereby all the faithful who lived before under the Law, and now under the Gospel were justified and saved. By one baptism, he understands not only one specie, that is, one kind of baptism instituted by Christ in the Gospel; but one baptism also numero: for every man is but once baptized; and so the word one baptism is taken in the Nicene Creed, wherein we profess to believe one baptism for the remission of sins, 1 Cor. 8.6. Luke 1.75.

V. 6. {One God and Father of all} See Mal. 2.10. As in the former verse, by the word Lord, the Father is not excluded from being our Lord, nor the Holy Ghost who is styled the Lord, 2 Cor. 3.17. so also neither is the Son excluded here by the word one God, nor the Holy Ghost; but by this diversity of titles, only the order and propriety is showed, which each person has in this work. Above all, some refer to the Father, who is the Author of all, and fountain as it were of the Deity; through all, or by all, to the Son, by whom all things were created; in all to the Spirit, who dwells in the hearts of all the faithful. Others refer all three to the Father, and thus paraphrase the words; God the Father of all the members of the Church, which is the body of Christ, over all, over whom he has the highest command and authority, by all, by whom he exercises his special providence, and in all in whom he dwells by his Spirit. But because the Apostle says, One God and Father of all; it is most probable that the three propositions are to be attributed not to any one person or more in several, but to the Deity in common, and over relates to God his authority, through to his providence, and in to his grace: one God who is above all by his authority, through all by his providence, and in all you that are believers by the graces of the Spirit.

{in you all} Gr. Tec. in all.

V. 7. {measure of the gift of Christ} Therefore not according to merits of congruity or condignity; as the Pelagians taught, whose heresy is condemned in the Council held at Diospolis, wherein the Fathers pronounce an anathema to all that affirm, Gratiam Dei secundum merita hominum dari. Now if all diversity of grace proceed from the measure of Christ's gift, none ought to repine at another's gifts, nor be proud of his own.

V. 8. {When he ascended, &c.} Psalm 68.18. The Psalmist out of whom the Apostle transcribes this verse, alludes to the manner of great princes or conquerors; who in the day of their triumphs mounting on an high steed, or taking their chariot, led the captives, some before, and others after them, bound with fetters and chains; and when they came to their palace, divided the spoils which they had taken from their enemies, and bestowed rich gifts upon the captains and soldiers, that deserved best in their wars. Some by ascending on high, understand Christ lifting up himself on the cross, but that was properly no ascension, for he was nailed, first to his cross, and then the cross set up above the earth indeed, but not high. The true meaning of the text is, when he mounted up through the air, and ascended to the highest heaven the seat of the blessed, above the visible spheres. He led captivity captive, that is, as some interpret, a certain number of captives, namely, those saints that were long held in captivity of death, whose bodies arose at Christ's death, Matth. 28.52. and now they accompanied Christ in his triumphant march into heaven. Others understand this captivity more generally, and they distinguish of an active and a passive captivity; of both which the words of the Apostle may be fitly understood; if they be understood of passive captivity, then the meaning is, he took away from Satan, death, and hell, all their captives, and made them his captives; changing their miserable captivity, εἰς καλὴν καὶ σωτήριον, into an holy and happy captivity, whereby they are brought into the obedience of the Gospel: if captivity be understood actively, then the meaning is, that Christ has captivated the world, flesh, devil, death, and hell; which in several kinds had before captivated mankind. By the gifts, are meant the gifts of the Holy Ghost, conferred upon the Church after Christ's ascension.

{captivity captive} Or, a multitude of captives.

V. 9. {lower parts of the earth} Either down in the earth, which is the lowest part of the world, or into the grave, which is called the heart of the earth, Matth. 12.40. For the heart of the earth is the middle of the earth, as our heart is in the middle of our bowels; and the middle of the earth, as the philosophers demonstrate, is the lowest part of the earth. For whatsoever is above it any way is nearer the heaven, and consequently higher. Howbeit it is not improbable, that the Apostle alludes unto Psalm 139.15. My substance was not hid from thee, when I was made in secret, and formed in the lowest parts of the earth; and then the meaning of the Apostle is; He descended into the lowest parts of the earth; that is, into the Virgin's womb. Ezek. 28.2.

V. 10. {that he might fill all things} Or, fulfill. Either he descended and ascended, that he might fill both heaven and earth with his presence, or replenish the Church with his gifts: or fulfill (for so the word πληροῦν, sometimes signifies) all the foregoing prophecies of him, or fill the whole world with his knowledge and glory, Esa. 11.9. Or he does show himself everywhere present by his divine virtue, in the administration which he has received of God, both in heaven and earth, Matth. 28.18.

V. 11. {And he gave some Apostles &c.} See 1 Cor. 12.28.

{and some Evangelists} By Evangelists some understand here the four writers of the Gospels; some those who are endued with a singular gift of preaching the Gospel, such as Philip was, Acts 21.8. who was yet but a Deacon; others the companions and fellows of the Apostles in the execution of their office, being not able to supply all places themselves, and such an Evangelist was Timothy, 2 Tim. 4.5.

V. 12. {perfecting} Or, making up, or, restoring.

{the body of Christ} The mystical body of Christ, which is the Church.

V. 13. {Till we all come in the unity of the faith} Or, meet together into the unity. The use of the ministry is perpetual, so long as we are in this world, that is, until having put off the flesh; and thoroughly and perfectly agreeing betwixt ourselves, we shall be joined with Christ our Head, which is done by the knowledge of the Son of God increasing in us, and he himself by little and little growing up in us, until we come to be a perfect man, which shall be in the world to come, when God shall be all in all.

{the stature of the fulness of Christ} Or, age. Some expound this of the resurrection, in which as they conceive, all shall rise in the stature and full age of Christ at his resurrection, which was in the three or four and thirtieth year of his age. But the Apostle here speaks not of our age, or stature, nor of Christ's growth and full age in himself, but in us; and the meaning is, until Christ his mystical body grow to ripeness and perfection, both in respect of all the members to be added thereunto, and also of their growth and perfection in grace, and the knowledge of our Lord and Savior Jesus Christ.

V. 14. {no more children} Betwixt childhood, that is to say, a very weak estate, and our perfect age, which we shall have at length in another world, there is a mean or middle estate, to wit, our youth and going forward to perfection.

{tossed to and fro} Or, floating to and fro. He compares them which rest not themselves upon the word of God, to little boats or skiffs, which are tossed hither and thither with the doctrines of men, as it were with contrary winds; and withal he forewarns them, that it comes to pass, not only by the lightness of man's brain, but also by the craftiness of certain teachers, who made as it were an art of it.

{by the sleight of men} Gr. by the cogging of a die; or, cheating. In the original it is κυβεία from κύβος, a die; whereby is signified, either the levity or inconstancy of men, whose opinions are as variable, and doctrines as uncertain as the casting of a die; or else their subtlety is meant, who cheat men with false sophisms, as gamesters do with false dice.

{whereby they lie in wait to deceive} Gr. Tec. according to the circumvention of deceit; or, crafty fetches of the Devil.

V. 15. {But speaking the truth in love} Or, being sincere. See Zech. 8.16. By earnest affection to the truth and love, we grow up into Christ; for he (being effectual by the ministry of his word, which, as the vital spirits, does so quicken the whole body, that it nourishes all the limbs thereof, according to the measure and proportion of each) quickens and cherishes his Church, which consists of divers functions, as of divers members, and preserves the property of every one; and thence it follows, that neither this body can live without Christ, neither can any man grow up spiritually, who separates himself from the other members.

V. 16. {From whom, &c.} See Col. 2.19.

{every part} Gr. Tec. every member.

V. 17. {vanity of their mind} See Rom. 1.21.

V. 18. {Having the understanding darkened} Gr. Being darkened in the understanding.

{being alienated from the life of God} Of Christ, who after the manner of the soul, quickens all his members.

{blindness of their heart} Or, hardness of their heart. See Rom. 1.21.

V. 19. {past feeling} Or, remorseless. Having their conscience seared, as it were, with an hot iron. The word in the original ἀπηλγηκότες, signifies properly, without grief, or remorse for their sin, being stupid, like a member that is benumbed, which has no sense in it. To this stupidity custom in sin brings a man; for, Consuetudo peccandi tollit sensum peccati.

{with greediness} Or, in excess.

V. 21. {by} Gr. in.

{as the truth is in Jesus} As they have learned who acknowledge Christ indeed, and in truth, or as the true rule of life and manner of living is in Jesus, as in the head.

V. 22. {put off} See Col. 3.8.

{the old man} See Rom. 6.6.

{corrupt according to the deceitful lusts} Gr. corrupted according to the lusts of deceit.

V. 23. {be renewed in the spirit of your} See Rom. 11.2.

V. 24. {that ye put on} The Apostle compares here the renewing of a man, to a new garment, the natural corruption, to an old outworn one, which he says, the faithful ought to put off, and put on the other: for that now being regenerated by the Spirit of God, they should advance, and put on more and more, by the use of the means which God has appointed for it, as by manful resistance against sin, by the Spirit of God, Rom. 8.13. by stirring up the gift of God in them, 2 Tim. 1.6. by attentive hearing and meditating on God's word, Psalm 1.2. 2 Tim. 3.16. by the worthy participation of the Sacrament, 1 Cor. 11.27, 28. by pouring out fervent prayers to God, Ephes. 6.18.

{the new man} Thus the Apostle calls the regeneration or renewing of man, and changing of the will to holiness and righteousness, wherein consists the image of God; the former part whereof is expressed in this place, and the latter Col. 3.10. See 2 Cor. 5.17.

V. 25. {putting away lying} Lying in opinion, which is error; in speech, which is falsehood; in life and conversation, which is hypocrisy and dissimulation: because we are members one of another, and there is a near tie betwixt us, it is a sin to deceive any by lying and falsehood, but a greater to deceive those of the same corporation, especially so holy a corporation, as is the mystical body of Christ: for if in the natural body (as S. Chrysostome observes) the members deceive not one another, the eye deceives not the foot, nor the foot the eye, nor the tongue the stomach; how much more absurd and monstrous a thing would it be, if the members of the same mystical body of Christ should deceive or supplant one another?

{speak every man truth with his neighbour} See Zech. 8.16.

V. 26. {Be ye angry and sin not} See Psalm 4.4. There can be no true love of God, nor zeal of his glory, where there is no anger nor indignation taken against those who dishonor God: the Apostle does not therefore simply forbid anger, but teaches us how to bridle our anger in such sort, that although it be hot, (Jam. 1.20.) yet that it break not out into contumelious speeches or actions, but that it be straightway quenched, before we sleep, lest Satan taking occasion to give us evil counsel, through his wicked counsels destroy us.

V. 27. {Neither give place to the devil} See Jam. 4.7.

V. 28. {to give} Or, to distribute.

V. 29. {Let no corrupt communication} Word for word, no rotten communication: whereby either he understands impure and filthy speech, or, unsavory and unprofitable. The metaphor is taken from stinking and unsavory meat, which the stomach loathes; so do the ears of the godly all corrupt communication.

{to the use of edifying} Or, to edify profitably.

V. 30. {grieve not the holy Spirit of God} Be not refractory unto him, offend him not, lest he dispossess your heart of those joys and comforts which formerly he has wrought there, according to his office; and that he be not forced to withdraw himself from you, as from a loathed and offensive harbor. The phrase seems to be taken from the words of Esay, c. 63. v. 10. and they imply that the Spirit of God which dwells in us, is provoked by such sins he formerly mentioned, they being loathsome and odious to him, to suspend his friendly and comfortable operations in us, and instead of his love, let us feel his anger: as a father does cast a sad look upon his children, while they are committing some evil in his sight, and he must needs, though never so unwilling, chastise them, instead of embracing them.

{whereby ye are sealed} Or, in whom ye are sealed. See Ephes. 1.13.

V. 32. {And be ye kind one to another} See 2 Corinth. 2.10. Col. 3.12, 13.

{forgiven} Or, freely pardoning.

CHAPTER 5

Vers. 1. {Followers of God} It is the part of children to imitate their father; and Seneca says truly, Optimus animus pulcherrimus Dei cultus est; the chief worship of God is that which is inward, and consists not so much in the contemplation and admiration, as imitating, so far as we are able, the divine perfection of God, which is the brightening of his image in our soul.

V. 2. {and walk in love} See John 13.34. and 15.12.

{an offering and a sacrifice} There were two altars in the Temple, the brazen and the golden; the brazen for bloody sacrifices; the golden for the offering of incense: the former was a type of Christ's bloody offering upon the cross; the latter of his intercession for us. In regard of both, the Apostle here says, that Christ gave himself, both for an offering, and a sacrifice of a sweet smelling savor to God for us.

V. 3. {But fornication, and all uncleanness or covetousness, &c.} See Col. 3.5. 1 Thess. 4.3, &c. In the sensitive appetite the philosophers place two faculties, the irascible, as they term it, and the concupiscible. Now the Apostle having in the former chapter, verse 31, 32. given rules for the rectifying of the affections seated in the irascible part, or faculty of the soul, here begins to give precepts for the bridling of the concupiscible part, in which the disorderly affections may be reduced to two principals, immoderate desire of wealth, which is covetousness, and the inordinate desire of pleasure, which is voluptuousness.

V. 4. {filthiness} Or, obscenity.

{nor jesting} Gr. scurrility, or jeering. The word in the original εὐτραπελία, signifies facetiousness of speech, and by the philosophers is taken in a good sense, who make it a virtue, but the Apostle takes it in an ill sense, for scurrilous jesting and unseemly mirth, unbefitting the gravity and sanctity of a Christian: and as in this word, so has it fallen out in many other, evil manners of men have spoiled them, as pharmacon, tyrannus, sophista, latro, & magus, which at the first were taken in a good sense, but now for the most part, if not altogether, in a bad.

V. 5. {For this ye know, that no whoremonger, &c.} Because these sins are such as the most part of men made light of, accounting them either as no sins, or very small ones; he awakes the godly by this dreadful denunciation, to the end they should so much the more take heed to themselves, flee from them, as most hurtful plagues.

{who is an idolater} Unusquisque (says Jerome upon Amos) adorat sua vitia, every man makes those vices his god to which he wholly gives himself, and whosoever gives any part of the worship which is due unto God, either with his body, or with his soul, to any creature, is an idolater: Gulosis venter Deus est, avarus colit mammona, hæreticus dogma, quod finxit; the politician idolizes his brain; the heretic, his fantastical opinion; the glutton, his belly; the wanton, his mistress; the ambitious, his honor; the covetous, his money; to whom the name of an idolater, in a peculiar manner belongs; first, in respect of the object common to him, and an idolater properly so taken. The idols of the heathen (says the Psalmist) are gold and silver, so are they of the covetous man; the one (as Paulinus acutely observes) worships the image of his gods of gold and silver in the Church, the other, of the Prince stamped upon his coin in his chest. Secondly, in respect of the acts common to them both; for as an idolater fears his gods, so does the covetous his gold, daring not to dispose of it for his necessary use. And as the idolater puts his trust and confidence in his gods, so does the covetous man in his goods; and as the idolater conceives that he holds his life from his gods, so the covetous man believes that his life consists in the abundance of the things which he possesses, Luke 12.15. Lastly, as the idolater sets his heart, and sets his affections, and places his happiness in his idol gods; so the covetous man sets his heart upon his gold and silver, and holds them for his chiefest good, and highest felicity.

V. 6. {disobedience} Or, unbelief.

V. 7. {Be not ye therefore partakers with them} Because we are not so ready to anything as to follow ill examples, therefore the Apostle warns the godly to remember always, that the wicked are but as it were darkness, and that they themselves are as it were light: (1 Thes. 5.) and therefore the other commit all villainies, as men are wont in the dark: but they ought not only not to follow their examples, but also as the property of light is, to discover, and convince their darkness, (John 3.19, 20.) and to walk so, having Christ the true light going before them, as becomes the children of the light.

V. 8. {light in the Lord} The faithful are called light, not only because they have the outward light of the word before them, and the inward light of the Spirit within them; but also because they give light to others, insomuch that their honest conversation reproves the life of wicked ones. Matth. 5.16. Phil. 2.15.

V. 11. {have no fellowship with the unfruitful works of darkness} Sins are called works of darkness, for four reasons especially; first, because they proceed from darkness, that is, the ignorance of God's truth in the unregenerate. Secondly, because they damp the light of nature in all men, and of grace also in the regenerate. Thirdly, because they seek darkness, and are for the most part committed in the dark; for he that does evil, hates and shuns the light. Lastly, because (without repentance) they bring men to utter and everlasting darkness in hell.

{but rather reprove them} Or, convince them. Not only by seasonable admonitions and reprehensions, but especially by your godly and exemplary life.

V. 12. {a shame even to speak of} Sit honos auribus as well as oculis, there ought to be a continual regard had to the ears, as well as to the eyes of the godly. As elsewhere the Apostle makes use of the verses of Epimenides and Aratus, so here he seems to allude to that verse of Sophocles in his Oedipus, ἀλλ’ οὐδ’ αὐδᾶν ἔσθ’ ὃ μηδ’ ὁρᾶν καλὸν.

V. 13. {reproved} Or, discovered.

{whatsoever doth make manifest, is light} Either sensible light, which makes things manifest to the eye; or intellectual, which makes things evident to the understanding; and that is either natural, as the light of reason, or supernatural, as the light of God's word, and his Spirit.

V. 14. {Wherefore he saith, &c.} Some do take these to be the Apostle's own words, uttering them as moved by the Spirit of Christ, as it is ordinary with the Prophets to testify, Thus saith the Lord; wherefore he says, that is, God says by me unto you. Others, as Georgius Syncellus, conceive, that as S. Jude alleges a sentence out of the apocryphal book of Enoch, so S. Paul here alleges this out of an apocryphal book of Jeremy, in which these formal words are found. S. Cyril conceives, that these words are taken out of Esay 51.9. Awake, awake, &c. but the words following, O arm of the Lord, awake, as in the ancient days, show, that there God calls not upon us to awake, but we upon him. It seems most probable, that this allegation of the Apostle is taken out of divers prophetical words, collected together, as namely, in the six and twentieth chapter of Esay and the nineteenth verse, The dead shall live, awake and sing ye that dwell in dust; and chap. 60. vers. 1. Arise, for the light is come.

{Awake thou that sleepest, &c.} See Isa. 60.1. The Apostle speaks of the spiritual sleep, both of sin and death; and this his exhortation concerns as well the faithful, as the unbelievers; the faithful sleep sometimes in some one sin or other, the unbelievers are dead in trespasses and sins: the former he exhorts to be lively and vigilant, by the power of the Spirit of God, whereof they are made partakers already; the other, to rise up from the dead, that by these exhortations apprehending the quickening power of Christ, they should obey the same; even as Lazarus rose by the word and power of Christ from his bodily death, John 11.43, 44. In sum, forasmuch as all men are to give an account of all their works, at the dreadful tribunal of God, so they are all of them called and summoned by his word, to make ready their accounts, and prepare for the great audit day, and to awake from their sleep, and death of sin, to be enlightened by the light of the Gospel, and to walk answerably to that light.

{and Christ shall give thee light} Or, enlighten thee. In the original ἐπιφαύσει σοι, shall shine upon you. For he is the Sun of righteousness, Mal. 3.2. The true light that lightens every man that comes into the world, John 1.9.

V. 15. {See then that ye walk circumspectly} Gr. how exactly ye walk. See Col. 4.5.

V. 16. {Redeeming the time} Gr. season, or, opportunity of time. Some conceive that the Apostle alludes to the words of King Nebuchadnezzar to the Chaldeans, Dan. 2.8. where in the translation of the Seventy we read, ἐξαγοράζετε καιρὸν, you delay or gain time, and then the meaning is, stretch out the time as long as you can, by embracing all occasions of doing good. Others conceive it to be a metaphor taken from merchants, who prefer the least profit that may be, before their pleasures, closely following their business when the markets are at best. We may also give a third interpretation, purchase at any rate all occasion of doing good, that you may thereby in some sort redeem that precious jewel of time, which you have formerly lost; as travelers that have stayed long at their inn, when they find the night coming upon them, they mend their pace, and go as many miles in one hour, as they did before in many.

{because the days are evil} The days are not evil in themselves, for they are all God's creatures, and it is a foolish superstition of the Gentiles and astrologians to make difference of days, as if some days of the month or week were lucky, some unlucky: but the days are said to be evil, in respect of the corruption of the time, and the persecution of God's Church; and the meaning of the Apostle is, that the faithful are to look for hard and dismal times, wherein the opportunities of doing good will be cut off, or very much straitened, and therefore it is very needful to anticipate them, by doing as much good as may be, while the time permits. See Eccles. 11.2. John 9.4. and 11.9. and 12.35. Gal. 6.10.

V. 18. {Be not drunk with wine wherein is excess} Lycurgus for the abuse took away all use of wine among the Lacedemonians, and commanded all the vines to be plucked up by the roots: and the Mahometans for a like reason forbid any of their sect to drink wine under pain of death; their Musselmans and Darvises affirming, that there lurks a devil under every grape: but the Apostle is so far from simply condemning all use of wine, that he enjoins, 1 Timothy 5.23. to use a little wine for his stomach's sake: and in this very place he does not forbid the Ephesians to drink wine, but to be drunk with wine wherein is excess, that is, all kind of riot, joined with all manner of filthiness, and uncleanness; for as S. Jerome rightly observes, Venter mero æstuans facile despumat in libidinem; according to that of the poet; Ebrietas ignis in igne fuit.

{excess} Or, intemperance.

{with the Spirit} Gr. in.

V. 19. {in psalms, and hymns, and spiritual songs} Some conceive that these three words are synonymas, and that the epitheton added to the last, namely, spiritual, is to difference them from profane, light, lascivious, and carnal songs. Others thus distinguish them, by Psalms he means songs of divers arguments, whether they contain historical narrations, complaints and expostulations, or good nurture and instruction: but by hymns he understands such songs only, as contain the praises of God, and extolling his wondrous works: and by spiritual songs, such as contain the praises of God, sed augustiore quadam forma; such as were more musical, and set to parts, or in a higher key. But it seems most probable, that by Psalms, he means the Psalms of David set to the harp or psaltery, by hymns, certain ditties made upon special occasion; and by spiritual songs, such as were not composed beforehand, and pricked before them with musical notes, but such as men indited by an extraordinary gift.

{making melody in your heart} That is, with an earnest affection of the heart, and not with the tongue only; for, Non vox sed votum; non cordula musica, sed cor; Non clamans, sed amans cantat in aure Dei. Whence is that of S. Jerome, Deo non voce, sed corde cantanda, nec in tragœdorum modum guttur & fauces dulci modulamine colliniendæ, ut in ecclesiis theatrales moduli audiantur & cantica. In which words he condemns not simply artificial singing and elaborate music, but such a kind of light and effeminate music, as better became the theater than the choir; and whosoever are more taken with the strains of music, and sweetness of the voice, than with the matter of the song, must acknowledge with S. Austine in the tenth of his Confessions, that they are at a fault, and their heart ought to smite them for it. Cùm mihi accidit ut me amplius cantus quam res quæ cantatur moveat, pœnaliter me peccare confiteor, & tum mallem me non audire cantantem.

V. 21. {Submitting yourselves one to another} A short repetition of the end, whereunto all things ought to be referred, to serve one another for God's cause.

V. 22. {Wives, submit yourselves unto your own husbands} See Col. 3.18. Tit. 2.5. 1 Pet. 3.1.

{as unto the Lord} That is, in obedience to God's command: for they cannot be disobedient to their husbands, but they must resist God also, who is the Author of this subjection.

V. 23. {For the husband is the head of the wife} See 1 Corinth. 11.3.

{As Christ is the head of the Church} See 1 Cor. 11.3.

V. 24. {subject unto Christ} Gr. subordinate.

{in every thing} Either with this restriction in the Lord; or in everything which pertains to the husband as her head and superior, and concerns the good of the family.

V. 25. {Husbands, love your wives, &c.} See Col. 3.19.

V. 26. {with the washing of water by the word} Gr. laver. By Christ's blood shed upon the cross, and represented by the water of baptism. For it is Christ's blood which cleanses us from all our sin, 1 John 1.7. By the word, either he understands the sacramental words used in baptism, or the promise of free justification and sanctification in Christ received by faith.

V. 27. {not having spot or wrinkle} By spots we may understand the deformity of any sinful work; by wrinkle, any duplicity, folding in, or insincerity in the intention: or by spot greater sins which defile the conscience, and stain the reputation; by wrinkle, lesser sins, and those of infirmity, which are some blemish to our spiritual beauty. But then there grows a question, whether the Apostle speaks of presenting the Church to God in this world, or in the world to come in celestial glory. The answer is, that there is a double perfection, purity and beauty of the Church; absolute, without any spot or wrinkle, and that is not to be found in any of the sons of men, while they are clothed with this body of death; and if we speak of that purity and beauty, the Church is said to be pure, and to have no spot or wrinkle, (2 Cor. 11.2.) not because she is so at the present, but because she is prepared to be so hereafter. As S. Austin notes, Lib. de nat. & grat. And in the first of his Retractations: Quod dixi quam sibi Deus elegit gloriosam ecclesiam, non habentem maculam neque rugam, non ideo dixi quia nunc jam omni ex parte talis est, (quamvis ad hoc electa non dubitetur ut talis sit) sed quando Christus apparuerit vita ejus, tunc enim & ipsa cum eo apparebit in gloria. The second is a purity and perfection, pro conditione hujus vitæ, according to the state of this present life; and it consists in this, that all sins are avoided or repented of, and in Christ forgiven, and his righteousness imputed: in this sense the Church is now presently pure and undefiled, and yet not free from all sinful imperfection.

{blemish} Or, blame.

V. 29. {no man ever yet hated his own flesh} That is, his own body. That is, no man in his right wits wrongs his own body, though sometimes madmen tear their own flesh, and others out of erroneous religion, either cut their flesh, as the Baalites did, 1 King. 18. or flay it off, as the ancient heretics, called the Flagellantes or Whippers, and the popish monks and friars do at this day.

V. 30. {of his flesh, and of his bones} Gr. made out of his. He alludes to the making of the woman, which signifies our coupling together with Christ, which is wrought by faith, and sealed to us in the Sacrament of his Supper.

V. 31. {For this cause shall a man leave his father and mother, &c.} See Gen. 2.24. Matth. 19.5. Mark 10.7.

{two shall be one flesh} See 1 Cor. 6.16. Gr. into one.

V. 32. {This is a great mystery} Not that of the bodily marriage, but that of the spiritual, betwixt Christ and his Church, as the Apostle here declares himself; which union he terms a mystery, by reason that the same can no way be apprehended by any natural man, nor to be searched out by any understanding whatsoever, but is acknowledged by faith, that Christ is our Head and Bridegroom, and we his spiritual Bride and members, whereby all Christ's benefits requisite to our salvation, are bestowed upon us by Christ our Bridegroom, as a dowry, and communicated to us from Christ as our Head, as life in the natural body is conveyed to all the members from the Head.

CHAPTER 6

Vers. 1. {Children obey your parents} See Col. 3.20.

{in the Lord} For the Lord is the Author of all fatherhood, and therefore we must yield such obedience as he will have us. In the Lord, implies both a commandment of children's obedience from the Lord, and a restriction also, that they so far obey their parents, as they swerve not from the true worship of God. For it is true as Bernard teaches, that we must yield obedience to our parents and superiors, who are in the place of God, as unto God, but then we must add his limitation, in those things which are not against God.

{right} Gr. just.

V. 2. {Honour thy father and mother} See Exod. 20.12. Deut. 5.16. Ecclus. 3.8. Matth. 15.4. Mark 7.10.

{the first commandment with promise} Gr. in. Seeing there is a promise annexed unto the second commandment, how does the Apostle say, that this is the first commandment with promise? The answer is, either that the Apostle by ἐντολὴ, derived from ἐντέλλω, understands a mandate or injunction of an affirmative duty; and so this is the first commandment with promise. For the second commandment in the decalogue is a prohibition of idolatry, the fourth, is a positive or affirmative precept, but with no promise annexed unto it. Or the Apostle understands it of special promises, the second commandment is with promise of mercy to a thousand generations, but that promise is general; whereas the promise annexed to this fifth commandment, is a special promise; That thy days may be long, &c.

V. 4. {And ye fathers, provoke not your children to wrath} See Col. 3.21.

{admonition of the Lord} Or, instruction. Such admonitions, instructions, and precepts, (for the word νουθεσία, extends so far) as are taken out of God's word, and are acceptable unto him.

V. 5. {Servants, be obedient to them, &c.} See Col. 3.22. Tit. 2.9. 1 Pet. 2.18.

{with fear} That is, with careful reverence: for slavish fear is not allowable in any, much less in Christian servants, who are spiritually free: yet their spiritual freedom takes not away corporal service; insomuch that they cannot be Christ's, unless they serve their masters willingly and faithfully, so far forth as they may with a safe conscience.

V. 6. {Not with eyeservice} Either the meaning is, that whatsoever they do in their master's business or affairs, they should do it faithfully and sincerely; and not in show and semblance only; or that they should be as careful of doing their duty in their master's absence, as when their master's eye is upon them; knowing that though their master be out of the way, God's eye is always upon them, and that he will reward their faithful service, though their masters do not: as on the contrary, severely punish their unfaithfulness, though their master do not, or cannot.

{heart} Or, soul.

V. 9. {And ye masters do the same things} It is the duty of masters to use the authority that they have over their servants moderately and holily, seeing that they in another respect have a common Master, which is in heaven, who will judge both the bond and the free, the master and the servant.

{forbearing} Or, moderating.

{your master} Some read, both your and their master.

{neither is there respect of persons with him} Wisd. 6.7. Ecclus. 35.12. Rom. 2.11.

V. 10. {be strong in the Lord} Be you strengthened daily more and more by the power of the Lord against your enemies, whereof the means are set down and described, from the 13. verse to the 19. Or these words in the Lord, contain an argument of confidence; be you encouraged to hold out by that communion which you have with the Lord by faith; drawing from him all the strength you stand in need of.

V. 11. {Put on the whole armour of God} Having before mustered his forces, and set all Christians in their ranks, now he arms them cap a pe. By the whole armor of God he understands all the furniture, and store of Christian virtues, together with all the means which God has ordained to arm and defend us against the temptations of Satan.

{that ye may be able to stand} That is, to keep your station, not to flee, but to overcome and get the victory over your enemies.

{against the wiles of the devil} Or, subtle assaults, or, fetches. The Greek μεθοδία, being derived from μετὰ, and ὁδός, signifies properly a waylaying, circumvention, or going about, as they do who seek after their prey: and the Apostle may seem to allude to the first of Job, verse 7. where the Lord demanding of Satan, from whence he came; Satan answered, from going to and fro in the earth, and from walking up and down in it, and so μεθοδεύειν, in S. Paul, and περιπατεῖν, in Saint Peter, 1 Pet. 5.8. are much at one.

V. 12. {we wrestle not against flesh and blood} The phrase of wrestling against flesh and blood, intimates that our adversary is very near us; we fight not eminùs, but cominùs, not at a distance, but near at hand; our enemy comes within us, and grapples with us. We wrestle not against flesh and bloud, that is, frail and feeble men, such as we are, not against human and bodily power. By which words the Apostle does not free us from our warfare against the world and the flesh, our two other enemies: but his meaning is, we wrestle not alone, nor chiefly against these: for our principal enemy is Satan, who sets the world and the flesh against us; and they serve as it were under his banner.

V. 12. {but against principalities} The Apostle does give here these titles to the devil and his angels, not as if they were set and ordained of God to be true princes and governors of the world: but that they do still by force and stratagems usurp that power over this corrupt and wicked world, (which the good angels have from God) and that by the just judgment of God it is permitted unto them for a time to use that power to the punishment of the wicked, and the exercise of the godly, 2 Cor. 4.4. 2 Thess. 2.9, 10. Ephes. 3.10.

{against the rulers of the darkness of this world} That is, of the state of ignorance, sin, death and confusion which reigns in this world.

{against spiritual wickedness} Or, wicked spirits. τὰ πνευματικὰ πονηρίας, word for word, the spirituals of wickedness; that is, either spirits that are given to all wickedness, and seek to bring man unto the same: or the spiritual nature and kind of wickedness, which is the improvement of wickedness, and far more odious to God and dangerous to the soul (such as are blasphemous injections by Satan and damnable heresies, and deep plots against religion) than carnal wickedness or fleshly pollutions.

{in high places} Or, heavenly. Of these words there are divers expositions given. Saint Chrysostome and Oecumenius take ἐν for διὰ, or ὑπὲρ, in for for, and they thus expound the text, we fight not for such trifles as the earth affords, but for heavenly things, for the kingdom of heaven, and our adoption, whereby we are made the sons of God, and coheirs with Christ of a celestial crown. Others understand by ἐπουρανίοις, high places, places above us, that are upon earth, to wit, in the regions of the air; called sometimes in Scripture heaven. For Satan has no place nor power more left him in the true and proper heaven, 2 Peter 2.4. Jude 6. Revelations 12.8. Or by wickedness in celestial places, he means wickedness in sacris & divinis, wickedness in the Church, and corruption in the dispensing and administration of holy and heavenly things.

V. 13. {evil day} See Ephesians 5.16.

{having done all} Or, having overcome all.

V. 14. {having your loins girt about with truth} The soldiers of old time had broad and strong girdles, or belts made of durable stuff, beset with many iron and brass plates, whereby the weaker parts of the body, that is, the loins and upper part of the belly were armed. Girding fastens the body, and strengthens it, and is usually in Scripture taken for an expression and sign of strength and vigor, as Job 12.21. Esa. 5.27. and 22.21. With truth: by truth some understand Christ himself, who is the Way, the Truth, and the Life: John 14.6. whom all that are baptized put on, Gal. 3.27. Others the truth of doctrine opposed to errors and heresies; others sincerity and uprightness; opposed to hypocrisy; which is the truth of our life and actions; and this virtue indeed makes a man firm and steady in all his actions; whereas nothing makes a man more weak and fickle, and fainthearted in strong trials, than hypocrisy and falsehood.

{having on the breastplate of righteousness} By the breastplate of righteousness, which is the only fence for the heart, he understands a good conscience, which is not only, as the Greek Scholiast terms it, χιτὼν σιδηρὰ, an impenetrable coat of mail, or armor of proof; but as the poet styles it a brazen wall, Hic murus aheneus esto, Nil conscire sibi, nullâ pallescere culpâ.

V. 15. {And your feet shod} By the feet he understands the shins and legs also up to the knees, which the ancients were wont to arm with greaves, which are a kind of brazen boots, such as the Scripture affirms that Goliah went out with against David; 1 Samuel 17.6. these served not so much to ward the legs from the injuries of the weather, as from the hurt of darts, arrows, blows, or thrusts.

{with the preparation of the Gospel of peace} Gr. in. That is, with being ever ready and prepared to profess the faith, and to give an account of the hope that is in you, Rom. 10.10. 1 Pet. 3.15. For those who are ignorant, or ashamed, or timorous in this behalf, Satan easily foils, and brings to backsliding from their holy profession: but those who are well prepared, by frequent and profound meditations upon the Gospel, which is the doctrine of our peace with God, are provided with such shoes, buskins, or boots, as it were, that they may freely pass, and crush all impediments in the world, and finish the course of their heavenly calling without any let or offense.

V. 16. {Above all} Or, over all.

{taking the shield of faith} We must take the shield of faith above all, that is, in our account and esteem; whatsoever other defensive armor we want, let us not want this: or over all, to cover and defend all other armor. By faith is meant not an historical faith, or faith of miracles, but a special trust and confidence in God by Christ. For this indeed covers and shelters the weakness and imperfections of all other graces, and best defends them and us against all the assaults of Satan, Psalm 91.1, 9. 1 Peter 1.7, 8.

{wherewith} Greek, in which.

{able to quench} Not only to repel and keep off, but also to take away and destroy all their venomous power of hurting you.

{all the fiery darts} That is, says the Greek Scholiast, concupiscence, or lusts which kindle a fire in the soul, all incentives to sin; as also the most dangerous temptations of incredulity, distrust, and despair. For the metaphor of fiery darts, some understand it of venomous darts, which by their poison so infect the body, that it burns as it were with fire. Others understand such darts whose points were put into the fire to be hardened, that so they might do the more hurt: both sorts well agree with the nature and property of Satan's temptations, which do infect the soul, as it were, with poison; and scorch it, as it were, with fire, if they be not speedily resisted and quenched.

{the wicked} Or, that wicked one.

V. 17. {And take the helmet of salvation} The hope of salvation purchased by Christ, by whose merits you are saved already, and may lift up yourselves as being already victorious in the combat which you are to fight, 1 Thessalonians 5.8. Take for an helmet the hope of salvation.

{and the sword of the Spirit} That is, the spiritual sword, which the Holy Ghost has prepared and put into the hands of the faithful, which has such an excellent edge, that it will cut off all Satan's temptations.

{which is the word of God} The word of God is called the sword of the Spirit; for four reasons: first, because the Spirit makes this weapon to our hands, 2 Peter 1.21. Secondly, because it slays our spiritual enemies, Esa. 11.4. Thirdly, because it is sharper than a two-edged sword, and pierces to the dividing of the soul and spirit, Hebrews 4.19. Fourthly, because it is no carnal, but a spiritual weapon, 2 Cor. 10.4.

V. 18. {Praying always with all prayer and supplication} Although prayer and supplication are usually taken for the same; yet here some distinguish them thus; prayer is here taken, say they, for a deprecation of some evil, or temptation, that it may not overtake us: by supplication, an earnest request to God for his help and grace, that if it be his will and pleasure to let us fall into some temptation, we may yet continue constant in this trial of our faith, and obtain an happy issue, 1 Cor. 10.13.

{in the Spirit} That is, being divinely moved and excited by the Spirit, Rom. 8.25. Or earnestly and heartily, John 4.24. Rom. 12.11.

V. 19. {And for me} See Col. 4.3. 2 Thess. 3.1.

{utterance} Gr. speech.

{that I may open my mouth} Greek, in the opening of my.

{boldly} Greek, in liberty, or freely.

V. 20. {an ambassador} The Apostles are called ambassadors in four regards especially: first, because as an ambassador speaks nothing but what he has commission for from his prince: so neither ought the Apostles and ministers of God to deliver anything but that for which they have commission from God. Secondly, because as ambassadors have respect wheresoever they are sent, and protection also; in regard they represent the person, and deliver the words of their prince: so ought the ministers of the Gospel also to be respected and protected, because they are sent from the Prince of heaven, and deliver his message. Thirdly, because as ambassadors are public ministers of state, and confined to no particular place, but are to go wheresoever the prince sends them: so the Apostles were public ministers of God, confined to no certain country, but sent to preach to all nations. Fourthly, because as ambassadors of all other messengers speak the most freely, and boldly, being backed with the authority of their prince, and warranted by their commission: so of all other the ministers of the Gospel ought to use freedom and boldness of speech, 2 Cor. 5.20. & 7.4. & 10.1. Ephes. 6.19.

{in bonds} Or, in a chain. In the original it is ἐν ἁλύσει, in a chain. For as the learned antiquaries observe, the Apostle at this time was not in prison with fetters, but in the custody of a soldier with whom he might go abroad, having a chain on his right arm, which was tied to the soldier's left arm.

{therein} Or, thereof.

{boldly} Gr. freely.

V. 24. {in sincerity} Or, with incorruption ἐν ἀφθαρσίᾳ, word for word in incorruption; or with incorruption: and the meaning is, either the grace of Christ be with you, which grace is incorruptible: or grace be with them that love Christ in incorruption, that is, in sincerity, not feignedly and hypocritically; or, that love Christ to incorruption, that is, by him to obtain life everlasting.