vation is founded, but with what firmness and constancy we ought to continue in the exercise of love. 18. May be able to comprehend. The second fruit is, that the Ephesians should perceive the greatness of Christ's love to men. Such an apprehension or knowledge springs from faith. By desiring that they should comprehend it with all saints, he shows that it is the most excellent blessing which they can obtain in the present life, that it is the highest wisdom, to which all the children of God aspire. What follows is sufficiently clear in itself, but has hitherto been darkened by a variety of interpretations. Augustine is quite delighted with his own acuteness, which throws no light on the subject. Endeavouring to discover some kind of mysterious allusion to the figure of the cross, he makes the breadth to be love,-the height, hope,—the length, patience, and the depth, humility. This is very ingenious and entertaining: but what has it to do with Paul's ineaning? Not more, certainly, than the opinion of Ambrose, that the allusion is to the figure of a sphere. Laying aside the views of others, I shall state what will be universally acknowledged to be the simple and true meaning. 19. And to know the love of Christ. This is all that is intended by those dimensions. He who knows it fully and perfectly is in every respect a wise man. In whatever direction men may look, they will find nothing in the doctrine of salvation that does not bear some relation to this subject. The love of Christ contains within itself the whole of wisdom, so that the words may run thus: that ye may be able to comprehend the love of Christ, which is the length, and breadth, and depth, and height, that is, the complete perfection of all wisdom. The metaphor is borrowed from mathematicians, taking the parts as expressive of the whole. Almost all men are infected with the disease of desiring to obtain useless knowledge. It is of great importance that we should be told what is necessary for us to know, and what the Lord desires us to contemplate, above and below, on the right hand and on the left, before and behind. The love of Christ is held out to us as the subject which ought to occupy our daily and nightly meditations, and in which we ought to be wholly plunged. He who is in possession of this alone has enough. Beyond it there is nothing solid, nothing useful,— nothing, in short, that is proper or sound. Though you survey the heaven and earth and sea, you will never go beyond this without overstepping the lawful boundary of wisdom. Which passeth knowledge. A similar expression occurs in another Epistle: "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."1 No man can approach to God without being raised above himself and above the world. On this ground the sophists refuse to admit that we can know with certainty that we enjoy the grace of God, for they measure faith by the perception of the bodily senses. But Paul justly contends that this wisdom exceeds all knowledge, for if the faculties of man could reach it, the prayer of Paul that God would bestow it must have been unnecessary. Let us remember, therefore, that the certainty of faith is knowledge, but is acquired by the teaching of the Holy Spirit, not by the acuteness of our own intellect.2 He That ye might be filled. Paul now expresses in one word what he meant by the various dimensions. who has Christ has every thing necessary for being made perfect in God; for this is the meaning of the phrase, the fulness of God. Men do certainly imagine that they have entire completeness in themselves, but it is only when their pride is swelled with empty trifles. It is a foolish and wicked dream, that by the fulness of God is meant the full Godhead, as if men were raised to an equality with God. 20. Now unto him that is able to do exceeding 1 Phil. iv. 7. If the reader desire a more full discussion of this subject, he may consult the "Institutes of the Christian Religion." Author's Note. abundantly above all that we ask or think, according to the power that worketh in us, 21. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. 20. Now unto him. He now breaks out into thanksgiving, which serves the additional purpose of exhorting the Ephesians to maintain "good hope through grace,' ,"1 and to endeavour constantly to obtain more adequate conceptions of the value of the grace of God. Who is able. This refers to the future, and agrees with what we are taught concerning hope. We cannot offer to God proper or sincere thanksgivings for favours received, unless we are convinced that his goodness to us will be without end. When he says that God is able, he does not mean power viewed apart, as the phrase is, from the act, but power which is exerted, and which we actually feel. Believers ought always to connect it with the work, when the promises made to them, and their own salvation, form the subject of inquiry. Whatever God can do, he unquestionably will do, if he has promised it. This the apostle proves both by former instances, and by the efficacy of the Spirit, which was at this very time exerted on their own minds. According to the power that worketh in us,-according to what we feel within ourselves; for every benefit which God bestows upon us is a manifestation of his grace, and love, and power, in consequence of which we ought to cherish a stronger confidence for the future. Exceeding abundantly above all that we ask or think, is a remarkable expression, and bids us entertain no fear lest faith of a proper kind should go to excess. Whatever expectations we form of Divine blessings, the infinite goodness of God will exceed all our wishes and all our thoughts. 21. To him be glory by Christ; for by him the mercy of God has been poured out upon the Gentiles. He adds, in the church, to intimate that, as far as the church 1 2 Thess. ii. 16. extends, the grace of God in calling the Gentiles ought to be the subject of praise. Still more does he elevate our conceptions of that grace, by telling us that this praise is to be offered throughout all ages, world without end. CHAPTER IV. 1. I therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called, 2. With all lowliness and meekness, with long-suffering, forbearing one another in love: 3. Endeavouring to keep the unity of the Spirit in the bond of peace. 4. There is one body, and one Spirit, even as ye are called in one hope of your calling; 5. One Lord, one faith, one baptism, 6. One God and Father of all, who is above all, and through all, and in you all. The three remaining chapters consist entirely of practical exhortations. Mutual agreement is the first subject, in the course of which a discussion is introduced respecting the government of the church, as having been framed by our Lord for the purpose of maintaining unity among Christians, 1. I, therefore, the prisoner of the Lord. His imprisonment, which might have been supposed more likely to render him despised, is appealed to, as we have already seen, for a confirmation of his authority. It was the seal of that embassy with which he had been honoured. Whatever belongs to Christ, though in the eyes of men it may be attended by ignominy, ought to be viewed by us with the highest regard. The apostle's prison is more truly venerable than the splendid retinue or triumphal chariot of kings. That ye walk worthy. This is a general sentiment, a sort of preface, on which all the following statements are founded. He had formerly illustrated the vocation wherewith they were called, and now reminds them that the only way to walk worthy of the vocation, is to live in obedience to God. 2. With all lowliness. He now descends to particulars, and first of all he mentions lowliness.1 The reason is that he was about to enter on the subject of Unity, to which lowliness is the first step. This again produces meekness, which disposes us to bear with our brethren, and thus to preserve that unity which would otherwise be broken a hundred times in a day. Let us remember therefore, that in cultivating brotherly kindness, we must begin with humility. Whence come rudeness, pride, and disdainful language towards brethren ? Whence come quarrels, insults, and reproaches? "Come they not " 2 from this, that every one carries his love of himself, and his regard to his own interests, to excess? By laying aside haughtiness and a desire of pleasing ourselves, we shall become meek and gentle, and acquire that moderation of temper which will overlook and forgive many things in the conduct of our brethren. Let us carefully observe the order and arrangement of these exhortations. It will be to no purpose that we inculcate forbearance till the natural fierceness has been subdued, and mildness acquired; and it will be equally vain to discourse of meekness, till we have begun with lowliness. Forbearing one another in love. This agrees with what is elsewhere taught, that "love suffereth long and is kind.” 3 Where love is strong and prevalent, we shall perform many acts of mutual forbear ance. 3. Endeavouring to keep the unity of the Spirit. With good reason does he recommend forbearance, as tending to promote the unity of the Spirit. Innumerable offences arise daily, which might produce quarrels, particularly when we consider the extreme bitterness of man's natural temper. Some consider the unity of the 1 Η ταπεινοφροσύνης. James iv. 1. 3 1 Cor. xiii. 4. |