Notes on the Old and New Testaments

14 For he ^ is our peace, who hath made both' one, and halh broken down the middle wall of partition between us;

14. For he is our peace. There is evident allusion here to Isa. Ivii. 19. See Notes on that verse. The peace here referred to is that by which a union in worship and in feeling has been produced between the Jews and the Gentiles. Formerly they were alienated and separate. They had different objects ol worship; different religious rites different views and feelings. The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship ^Iie same God. They have the same Saviour. They depend on the same atonement- They have the same hope. They look forward to the same heaven. They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. 77«e best way to produce peace between alienated minds is to bring them to the same Saviour. That will do more to silence contentions, and to heal alienations, than any or all other means. Bring men around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love of Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions. The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free.

15 Having abolished " in his flesh the enmity, even the law of commandments contained in ordi-

the high and the low, in the ties of brotherhood, and make them feel that they are one! This great work of the atonement is thus designed to produce peace in alienated minds everywhere, and to diffuse abroad the feeling of universal brotherhood. % Who hath made both one. Both Gentiles and Jews. He has united them in one society. IT Having broken down the middle wall. There is an allusion here undoubtedly to the wall of partition in the temple by which the court of the Gentiles was separated from that of the Jews. See Notes and the plan of the temple, in Matt. xxi. 1 2. The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes.

15. Having- abolished. Having brought to naught, or put an end to it — xa/ta^yrida^. ^ In his flesh. By the sacrifice of his body on the cross. It was not by instniction merely; it was not by communicating the knowledge of God; it was not as a teacher; it was not by the mere exertion of power; it was by his flesh — ^his human nature — and this can mean only that he did it by his sacrifice of himself. It is such language as is appropriate to the doctrine of the atonement — not indeed teaching it directly — ^but still such as one would use who believed that doctrine, and such as no other one would employ. Who would now say of a moral teacher that he accomplislied an important result by his flesh? Who would say of a man that was instrumental in reconciling his contending neighbours, that he did it by his 5*

nances; for to make in himself of twain one new man, so making peace;

flesh? Who would say of Dr. Priestley that he established Unitarianism in his flesh? No man would have ever used this language who did not believe that Jesus died as a sacrifice for sin. IT The enmity. Between the Jew and the Gentile. Tindal renders this, " the cause of hatred, that is to say, the law of commandments contained in the law written." This is expressive of the true sense. The idea is, that the ceremonial law of the Jews, on which they so much prided themselves, was the cause of the hostility existing between them. That made them different people, and laid the foundation for the alienation which existed between them. They had different laws; different institutions; a different religion. The Jews looked upon themselves as the favourites of Heaven, and as in possession of the knowledge of the only way of salvation; the Gentiles regarded their laws with contempt, and looked upon the peculiar institutions with scorn. When Christ came, and abolished by his death their peculiar ceremonial laws, of course the cause of this alienation ceased. % Even the law of commandments. The law of positive commandments. This does not refer to the moral law, which was not the cause of the alienation, and which was not abolished by the death of Christ, but to the laws commanding sacrifices, festivals, fasts, &c., which constituted the peculiarity of the Jewish system. These were the occasion of the enmity between the Jews and the Gentiles, and these were abolished by the great sacrifice which the Redeemer made; and of course wnen that was made, the purpose for which.these laws were instituted was ac-

16 And that he might i-econcile " both unto God in one body by the cross, having slain the enmity ^ thereby;

17 And came and preached peace to you * which were afar off and to them that were nigh.

18 For through*^ him we both

compUshed, and they ceased to be of value and to be binding. ^ Contained in ordinances. In the Mosaic commandments. The word ordinance means, decree, edict, law. Luke ii. 1. Acts xvi. 4; xvii. 7. Col. ii. 14. ^ For to make in himself. By virtue of his death, or under him as the head. ^ Of twain one new man. Of the two — Jews and Gentiles — one new spiritual person; that they might be united. The idea is, that as two persons who had been at enmity, might become reconciled and be one in aim and pursuit, so it was in the effect of the work of Christ on the Jews and Gentiles. When they were converted they would be united and harmonious. 16. And that he might reconcile both unto God. This Was another of the effects of the work of redemption, and indeed the main effect. It was not merely to make them harmonious, but it was that both, who nad been alienated from God, should be reconciled to him. This was a different effect from that of producing peace between themselves, though in some sense the one grew out of the other. They who are reconciled to God will be at peace with each other. They will feel that they are of the same family, and are all brethren. On the subject of reconciliation, see Notes on 2 Cor. V. 18. IT In one body. One spiritual personage — the church. See Notes on ch. i. 23. ^ By the cross. By the atonement which he made on the cross. See CoL i. 20. Comp. Notes on Rom. iii. 25. It is by the atonement ouly that men ever become reconciled to God. IF Having slain the enmity. Not only the enmity between Jews and

Gentiles, but the enmity between the sinner and God. He has by that death removed all the obstacles to reconciliation on the part of God and on the part of man. It is made efficacious in removing the enmity of the sinner against God, and producmg peace. IT Thereby. Marg., in himself. The meaning is, in his cross, or by means of his cross.

17. And came and preached peace. That is, the system of religion w^hich he proclaimed, was adapted to produce peace with God. This he preached personally to those who " were nigh," that is, the Jews; to those were " afar off" — the Gentiles — he preached it by his apostles. He was the author of the system which proclaimed salvation to both. The word peace here refers to reconciliation with God. % To you which were afar off, &c. See Notes on ver. 13. Comp. Notes on Acts ii. 39.

18. For through him. That is, he has secured this result that we have access to God. This he did by his death — reconciling us to God; by the doctrines which he taught — acquainting us with God; and by his intercession in heaven — ^by which our " prayers gain acceptance" with him. ^ We both have access. Both Jews and Gentiles. See Notes on Rom. V. 2. We are permitted to approach God througli him, or in his name. The Greek word here — Ttpocrouywyji — relates properly to the introduction to, or audience which we are permitted to have with a prince or other person of high rank. This must be effected through an officer of court to whom the duty is intrusted. Rosenmilller, Alt. und neu. Morgenland, in ]oc. ^ By one Spirit.

have access by one Spirit unto the Father.

19 Now therefore je are no more strangers and foreigners, but

By the aid of the same Spirit — the Holy Ghost. See Notes, 1 Cor. xii. 4. ^ Unto the Father. We are permitted to come and address God as our Father. See Notes on Rom. viii. 15. 26.

19. Now therefore ye are no more ttrangers and foreigners. You are reckoned with the people of God. You are entitled to their privileges, and are not to be regarded as outcasts and aliens. The meaning is, that they belonged to the same community— the same family — as the people of God. The word rendered strangers — IfVot — means foreigners in a state, as opposed to citizens. The word rendered foreigners — rtdpoixov — means guests in a private family, as opposed to the members of the fiimily. Rosenmuller. Strangers and such as proposed to reside for a short time in Athens, were permitted to reside in the city, and to pursue their business undisturbed, but they could perform no public duty; they had no voice in the public deliberations, and they had no part in the management of the state. They could only look on as spectators, without mingling in the scenes of state, or interfering in any way in the affairs of the government. They were bound humbly to submit to all the enactments of the citizens, and observe all the laws and usages of the republic. It was not even allowed them to transact any business in their own name, but they were bound to choose from among the citizens one to whose care they committed themselves as a patron, and whose duty it was to guard them against all injustice and wrong. Potter's Gr. Ant. 1. 55. Proselytes, who united themselves to the Jews, fellow-citizens • with the saints, and of the household * of God; 20 And are built « upon the** were also called in the Jewish writings, strangers. All foreigners were regarded as 'strangers,' and Jews only were supposed to have near access to God. But now, says the apostle, this distinction is taken away, and the believing heathen, as well as the Jew, has the right of citizenship in the New Jerusalem, and one, as well as another, is a member of the family of God. Burder, Ros. Alt. u. neu. Morgenland, in loc. The meaning here is, that they had not come to sojourn merely as guests or foreigners, but were a part of the family itself, and entitled to all the privileges and hopes which others had. ^ But fellow-citizens with the saints. Belonging to the same community with the people of God. % And of the household of God. Of the same family. Entitled to the same privileges, and regarded by him as his children See ch. iii. 15.

20. And are built upon thefoun" dation. The comparison of the church with a building, is common in the Scriptures. Comp. Notes on ICor. iii. 9, 10. The comparison was probably taken from the temple, and as that was an edifice of great beauty, expense, and sacredness, it was natural to compare the church with it. Besides, the temple was the sacred place where God dwelt on the earth; and as the church was the place where he delighted now to abide, it became natural to speak of his church as the temple, or the residence of God. See Notes on Isa. liv. 11, 12. That building, says Paul, was permanently founded, and was rising with great beauty of proportion, and with great majesty and splendour. ^ Of the apostles. The foundation of the apostles and prophets, Jesus Christ himself doctrines which they taught are the basis on which the church rests. It is possible that Paul referred here to a splendid edifice, particularly because the Ephesians were distinguished for their skill in architecture, and because the celebrated temple of Diana was among them. An allusion to a building, however, as an illustration of the church, occurs several times in his other epistles, and was an allusion which would be everywhere understood. ^ And prophets. The prophets of the Old Testament, using the word, probably, to denote the Old Testament in general. That is, the doctrines of divine revelation, whether communicated by prophets or apostles, were laid at the foundation of the Christian church. It was not founded on philosophy, or tradition, or on human laws, or on a venerable antiquity, but on the great truths which God had revealed. Paul does not say that it was founded on Peter, as the Papists do, but on the prophets and apostles in general. If Peter had been the ' vicegerent of Christ,' and the head of the church, it is incredible that his brother Paul should not have given him some honourable notice in this place. "Why did he not allude to so important a fact? Would one who believed it have omitted it I Would a Papist now omit it] Learn here, (1.) That no reliance is to be placed on philosophy as a basis of religious doctrine. (2.) That the traditions of men have no authority in the church and constitute no part of the foundation. (3.) That nothing is to be regarded as a fundamental part of the Christian system, or as binding on the conscience, which cannot be found in the ' prophets and apostles;' that is, as it means here, being the chief" corner-s/one; 21 In whom all the buildino in the Holy Scriptures. No decrees of councils; no ordinances of synods; no ' standard' of doctrines; no creed or confession, is to be urged as authority in forming the opinions of men. They may be valuable foi some purposes, but not for this; they may be referred to as interesting parts of history, but not to form the faith of Christians; they may be used in the church to express its belief, but not to form it. What is based on the authority of apostles and prophets is true, and always true, and only true; what may be found elsewhere, may be valuable and true, or not, but, at any rate, is not to be used to control the faitli of men. ^ Jesus Christ himself being the chief corner-stone. See Notes on Isa. xxviii. 16. Rom. ix. 33. The corner-stone is the most important in the building. (1.) Because the edifice rests mainly on the comer-stones. If they are small, and unstable, and settle down, the whole building is insecure; and hence care is taken to place a large stone firmly at each corner of an edifice. (2.) Because it occupies a conspicuous and honourable place If documents or valuable articles are deposited at the foundation of a building it is within the cornerstone. The Lord Jesus is called th© 'corner-stone,' because the whole edifice rests on him, or he occupies a place relatively as important as the corner-stone of an edifice. Were it not for him, the edifice could not be sustained for a moment. Neither prophets nor apostles alone could sustain it. See Notes on 1 Cor. iii. 11. Comp. 1 Pet. ii. 6.

21. In whom. That is, by whom, or vpon whom. It was in connection with him, or by being reared on him as a foundation. ^ All ih6

fitly framed together, groweth unto an. holy." temple in the Lord:

building. The whole church of Christ. % Fitly framed together. The word here used means to joint together, as a carpenter does the frame-work of a building. The materials are accurately and carefully united by mortices and tenons, so that the building shall be firm. Different materials may be used, and different kinds of timber may be employed, but one part shall be worked into another, so as to constitute a durable and beautiful edifice. So in the church. The different materials of the Jews and Gentiles; the people of various nations, though heretofore separated and discordant, become now united, and form an harmonious society. They believe the same doctrines; worship the same God; practise the same holiness, and look forward to the same heaven. ^ Groweth unto an holy temple in the Lord. See Notes on 1 Cor. iii. 17. 2 Cor. vi. 16. 22. In whom. In Christ, or on Christ, as the solid and precious foundation. IF Ye also are builded together. You are built into that, or constitute a part of it. You are not merely added to it, but you constitute a part of the building. ^ For an habitation of God. For the indwelling, or the dwelling-place, of God. Formerly he dwelt in the temple. Now he dwells in the church, and in the hearts of his people. See Notes on 2 Cor. vi. 16.

1. We were by nature dead in sin. Ver. 1. We had no spiritual life. We were insensible to the calls of God, to the beauty of religion, to the claims of the Creator. We were like corpses in the tomb in reference to the gay and busy

22 In whom ye also are builded ^ together for an habitation of God through the Spirit.

and happy world around them. — There we should have remained, had not the grace of God given us life, just as the dead will remain in their graves for ever, unless God shall raise them up. How humble should we be at the remembrance of this fact! how grateful that God has not left us to sleep that sleep of death for ever!

2. Parents should feel deep solicitude for their children. Ver. 3. They, in common with all others, are "children of wrath." They have a nature prone to evil; and that nature will develope itself in evil for ever, unless it is changed — just as the young thorn-bush will be a thorn-bush, and will put forth thorns, and not roses; and the Bohon Upas will be a Bohon Upas, and not an olive or an orange; and as the lion will be a lion, and the panther a ^ panther, and not a lamb, a kid, or a gazelle. They will act out their nature, unless they are changed; and they will not be changed, but by the grace of God. I do not mean that their nature is in every sense like that of the lion or the asp; but

I mean that they will be as certainly wicked, if unrenewed, as the lion will be ferocious, and the asp poisonous. And if so, what deep anxiety should parents feel for the salvation of their children! How solicitous should they be that, by the grace of God, the evil propensities of their nature may be eradicated, and that they become the adopted children of God!

3. The salvation of sinners involves all the exercise of power that is put forth in the resurrection of the dead. Ver. 5. It is not a work to be performed by man; it is not a work of angelic might. None can impart spiritual life to the soul but he who gave it life at first. On that great Source of life we are dependant for our resurrection from spiritual death; and to God we must look for the grace by which we are to live. — It is true that though we are by nature "dead in sins," we are not in all respects like the dead. Let not this doctrine be abused to make us secure in sin, or to prevent effort. The dead in the grave are dead in all respects. We by nature are dead only in sin. We are active in ether things; and indeed the powers of man are not less active than they would be if he were holy. But it is a tremendous activity for evil, and for evil only. The dead in their graves hear nothing, see nothing, and feel nothing. Sinners hear, and see, and feel; but they hear not God, and they see not his glory, any more than if they were dead. To the dead in the grave, no command could with propriety be addressed; on them, no entreaty could be urged to rise to life. But the sinner may be commanded and entreated; for he has power, though it is misdirected; and what is needful is, that he should put forth his power in a proper manner. While, therefore, we admit, with deep humiliation, that we, our children and friends, are by nature dead in sin,.et us not abuse this doctrine as though we could be required to do nothing. It is with us wilful death. It is death because we do not choose to live. It is a voluntary closing our eyes, and stopping our ears, as if we were dead; and it is a voluntary remaining in this state, when we have all the requisite power to put forth the energies of life..Let a sinner be as active in the service of God as he is in the service of the Devil and the world, and he would be an eminent Christian. Indeed, all that is required is, that the misdirected and abused energy of this world should be employed in the service of the Creator. Then all would be well.

4. Let us remember our former course of life. Vs. 11, 12. Nothing is more profitable for a Christian than to sit down and reflect on his former life — on his childhood, with its numerous follies and vanities; on his youth, with its errors, and passions, and sins; and on the ingratitude and faults of riper years. Had God left us in that state, what would be now our condition ] Had he cut us off, where had been our abode] Should he now treat us as we deserve, what would be our doom"! When the Christian is in danger of becoming proud and self-confident, let him remember what he was. Let him take some period of his life — some year, some month, or even some one day — and think it all over, and he will find enough to humble him. These are the uses which should be made of the past. (1.) It should make us humble. If «, man had before his mind a vivid sense of all the past in his own life, he would never be lifted up with pride. (2.) It should make us grateful. God cut off" the companions of my childhood — why did he spare me J He cut down many of the associates of my youth in their sins — why did he preserve me? He has suffered many to live on in their sins, and they are in ' the broad road' — why am I not with them, treading the path to death and hell? (3.) The recollection of the past should lead us to devote ourselves to God. Professing Christian, ' remember' how much of thy life is gone to waste. Remember thy days of folly and vanity. Remember the injury thou hast done by an evil example. Remember how many have been corrupted by thy conversation; perverted by thy opinions; led into sin by thy example; perhaps ruined in body and soul for ever by the errors and follies of thy past life. And then remember how much thcu dost owe to God, and how solemnly thou art bound to endeavour to repair the evils of thy life, and to save at least as many as thou hast ruhied.

5. Sinners are by nature without any well-founded hope of salvation. Ver. 12. They are living without Christ, having no belief in him, and no hope of salvation through him. They are ' aliens' from all the privileges of the friends of God. They have no ' hope.' They have no wellfounded expectation of happiness beyond the grave. They have a dim and shadowy expectation that possibly they may be happy; but it is founded on no evidence of the divine favour, and no promise of God. They could not tell on what it is founded, if they were asked; and what is such a hope worth ] These false and delusive hopes do not sustain the soul in trial; they flee away in death. And what a description is this! In a world like this, to be without hope! Subject to trial; exposed to death; and yet destitute of any well-founded prospect of happiness beyond the tomb! They are ' without God' also. 'They worship no God; they confide in none. They have no altar in their families; no place of secret prayer. They form their plans with no reference to the will of God; they desire not to please him. There are multitudes who are living just as if there were no God. Their plans, their lives, their conversation, would not be different if they kid the assurance that there was no God. All that they have ever asked of God, or that they would now ask of him, is, that he would let them alone. There are multitudes whose plans would be in no respect different, if it were announced to them that there was no God in heaven. The only effect might be to psoduce a more hearty merriment, and a deeper plunge into sin. What a world! How strange that in God's own world it should thus be! How sad the view of a world of atheists — a race that is endeavouring to feel that the universe is without a Father and a God! How wicked the plans which can be accomplished only by labouring to forget that there is a God; and how melancholy that state of the soul in which happiness can be found only in proportion as it believes that the universe is without a Creator, and moves on without the superintending care of a God!

6. The gospel produces peace. Vs. 14 — 17. (1.) It produces peace in the heart of the individual, reconciling him to God. (2.) It produces peace and harmony between differ ent ranks and classes and complexions of men, causmg them to love each other, and removing their alienations and antipathies. The best way of producing friendship between nations and tribes of men; between those of different complexions, pursuits, and laws, is, to preach to them the gospel. The best way to produce liarmony between the oppressor and the oppressed, is to preach to both of them the gospel of peace, and make them feel that they have a common Saviour. (3.) It is fitted to produce peace among the nations. Let it spread, and wars will cease right and justice will universally prevail, and harmony and concord will spread over the world. See Notes on Isa. ii. 4.

7. Let us rejoice in the privileges which we now have as Christians. We have access to the Father. Ver. 18. None are so poor, so ignorant, so down-trodden that they may not come to God. In all times of affliction, poverty, and oppression, \ye may approach the Father of mercies. Chains may bind the body, but no chain can fetter the soul in its intercourse with God. We may be thrown into a dungeon, but communion with God may be maintained there. We may be cast out and despised by men, but we may come at once unto God, and lie will not cast us away. Further. We are not now strangers and foreigners. We belong to the family of God. We are fellow-citizens with the saints. Ver. 19. We are participants of the hope of the redeemed, and we share their honours and their joys. It is right that true Christians should rejoice, and their joy is of such a character that no man can take it from them.

8. Let us make our appeal on all doctrines and duties to the Bible — to the prophets and the apostles. Ver. 20. On them and their doctrine we can build. On them the church is reared. It is not on the opinion of philosophers and lawgivers; not on creeds, symbols, traditions, and the decisions of councils; it is on the authority of the inspired book of God. The church is in its most healthy state when it appeals for its doctrines most directly to the Bible. Individual Christians grow most in grace when they appeal most to this 'book of books.' The church is in great danger of error when it goes off from this pure 'standard' and makes its appeal to other standards — ^to creeds and symbols of doctrine. " The Bible is the religion of Protestants;" and the church will be kept pure from error, and will advance in holiness, just as this is made the great principle which shall always govern and control it. If a doctrine is not found in the 'apostles and prophets' — in some part of the Bible, it is not to be imposed on the conscience. It may, or may not be true; it may, or may not "be fitted to edify a people; but it is not to be an article of faith, or imposed on the consciences of men.

He is the precious corner-stone on which the whole spiritual temple ia reared. On him the church rests. How important, then, that the church should have correct views of the Redeemer! How important that the true doctrine respecting his divine nature; his atonement; his incarnation; his resurrection, should be maintained. It is not a matter of indifterence whether he be God or man; whether he died as an atoning sacrifice or as a martyr; whether he be the equal of God, or whether he be an archangel. Everything depends on the view which is held of that Redeemer — and as men entertain difierent opinions about him, they go oft' into different systems as wide from each other as the poles. Everything in the welfare of the church, and m the individual peace of its members, depends on proper views of the Lord Jesus.

10. The church is designed as the place of the special residence of the Holy Spirit on earth. Vs. 21, 22. It is the beautiful temple where he -dwells; the edifice which is reared for his abode. How holy should that church be; how pure should be each Christian to be an appropriate habitation for such a guest! Holy should be the heart where that Spirit dwells With what anxious care should we cherish the presence of such a guest; with what solicitude should we guard our conduct that we may not grieve him away! How anxious we are so to live that we may not grieve away our friends from our dwellings! Should an illustrious guest become an inmate in our abode, how anxious should we be to do all that we can to please him, and to retain him with us! How much more anxious should we be to secure the indwelling of the eternal Spirit! How desirous that he should make our hearts and the church his constant abode!

This chapter consists properly of three parts: —

I. A statement that the Gentiles were to be made partakers of the gospel, and that the work of proclaiming this was especially intrusted to Paul. Vs. 1—12. In illustrating this, Paul observes.

(1.) That he was the prisoner of Jesus Christ in behalf of the Gentiles. Ver. 1. He was in bonds for maintaining that the gospel was to be preached to the Gentiles, and for endeavouring to convey it to them.

(2.) He reminds them all of the feet that he was called by special revelation to make known this truth, and to convey to the Gentiles this gospel — supposing that they had heard of the manner of his conversion. Vs. 2, 3.

(3.) He refers them to what he had said before in few words on this point as proof of his acquaintance with this great plan of the ffospel. Vs. 3, 4. ^ ^ ^ ^

(4.) He speaks of this great truth as a * mystery' — the 'mystery of Christ;' the great and important truth which was concealed until Christ came, and which was fully made known by him. Vs. 4, 5, 6. This had been hidden for ages. But now it had been fully revealed by the Spirit of God to the apostles and prophets in the Christian church that the great wall of partition was to be broken down, and the gospel proclaimed alike to all.

(5.) The apostle says, that to him especially was this office committed to proclaim among the Gentiles the unsearchable riches of Christ Vs. 8,9.

(6.) The design of this was to illustrate, in view of all worlds, the great wisdom of God in the plan of salvation. Vs. 10 — 12. k was inlended to show to other intelligent beings the glory of the divine perfections, and to make manifestations of the divine character which could be perceived nowhere else.

II. Paul expresses an earnest wish that they should comprehend the glory of this plan of salvation. Vs. 13 — 19. Particularly he desires them not to faint on account of his afflictions in their behalf; declares that he bows his knees in prayer before the Great Father of the redeemed family, that God would be pleased to strengthen them, and enlighten them, and give them clear views of the glorious plan.

III. The chapter concludes with an ascription of praise to God, in view of the great goodness which he had manifested, and of the glory of the plan of salvation. Vs. 20, 21.

1. For this cause. On account of preaching this doctrine; that is, the doctrine that the gospel was to be proclaimed to the Gentiles. ^ 1 Paul, the prisoner of Jesus Christ. A prisoner in the service of the Lord Jesus; or made a prisoner in his cause. Not a prisoner for crime, or debt, or as a captive in war, but a captive in the service of the Redeemer. This proves that at the time of writing this, Paul was in bonds, and there can be no question that he was in Rome. This would be more correctly rendered, 'For this cause I, Paul, am the prisoner,' &c. So Tindal renders it, "For this cause I, Paul, the servant of Jesus, am in bonds." So also Locke, Rosenmiiller, Doddridge, Whitby, Koppe, and others understand it. By this construction the abruptness now manifest in our common version is avoided. ^ For you Gentiles. Made a prisoner at Rome on your behalf, because I maintained that tlie gospel was to be preached to the Gentiles. See Acts xxii. 21 — ^23. He was taken first to Cesarea, and then to Rome. The cause of his impris-

FOR this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

2 (If ye have heard of the dis- onment and of all his difficulties was, that he maintained that the gospel was to be preaclied to the Gentiles; that when the Jews rejected it God rejected them; and that he was specially called to carry the message of salvation to the heathen world.

2. If ye have heard. Etye. "i/" at least, if indeed, if so be, spoken of what is taken for granted." Robinson. Comp. 2 Cor. v. 3. Gal. iii. 4. Eph. iv. 21. Col. i. 23, for the use of the particle. The particle here is not designed to express a doubt whether they had heard of it or not, for he takes it for granted that they had. Doddridge renders it, 'since I well know you have heard,' &.c. He had informed them of his being called to be the minister to the Gentiles (ver. 3), but still there was a possibility that they had not received the letter containing the information, and he goes, therefore, into another statement on the subject, that they might fully comprehend it. Hence this long parenthetical sentence — one of the longest that occurs in the writings of Paul, and expressed under the impulse of a mind full of the subject; so full, as we would say, that he did not know what to say first. Hence it is exceedingly difficult to understand the exact state of mind in which he was. It seems to me that the whole of this long statement grew out of the incidental mention (ver. 1) of the fact that he was a prisoner for the Gentiles. Instantly he seems to have reflected that they would be grieved at the intelligence that he was (suffering on their account. He goe*, the^efor^, into this long ac- pensation « of the grace ^ of God, w^hich is given me to you-v^ard:

3 How that by revelation « he made known unto me the mys-

count, to show them how it happened; that it was by the appointment of God; that it was in the evolving of a great and glorious mystery; that it was in a cause adapted to promote, in an eminent degree, the glory of God; that it was according to an eternal purpose; and he, therefore (ver. 13), says, that he desires that they would not " faint" or be unduly distressed on account of his sufferings for them, since his sufferings were designed to promote their "glory." He was comforted in the belief that he was making known, the glorious and eternal plan of God, and in the belief that it was for the welfare of mankind; and he, therefore, entreated them also not to be troubled inordinately at his sufferings. ^ The dispensation. Gr. economy; rendered stewardship, Luke xvi. 2, 3, 4; and dispensation, Eph. i. 10; iii. 2. Col. i. 25. See Notes on ch. i. 10. It means here that this arrangement was made that he should be the apostle to the Gentiles. In the assignment of the different parts of the work of preaching the gospel, the office had been committed to him of making it known to the heathen. ^ Of the grace of God. In the arrangements of his grace. *[f Which is given me to you-ward. Toward you who are Gentiles. Not to the Ephesians particularly, but to the nations at large See Notes on Gal. ii. 7.

3. How that by revelation. See Notes on Gal. i. 12. He refers to the revelation which was made to him when he was called to the apostolic office, that the gospel was to be preached to the Gentiles, and that he was converted for the special pur-

4 Whereby, when ye read, ye may understand my knowledge in the " mystery of Christ;

pose of carrying it to them. See Acts ix. 15; xxii. 21. If Unto me the mystery. The hitherto concealed truth that the gospel was to be preached to the Gentiles. See Notes, ch. i. 9, on the meaning of the word mystery. ^ As I lorote afore in few words. Marg., a little before. To what this refers commentators are not agreed. Bloomfield, Doddridge, Rosenmiiller, Erasmus, Grotius, Locke, and others, suppose that he refers to what he had written in the two previous chapters respecting the plan of God to call the Gentiles to his kingdom. Calvin supposes that he refers to some former epistle which he had written to them, but which is now lost. He remarks in regard to this, ' If the solicitude of Paul be rightly considered; if his vigilance and assiduity; if his zeal and studious habits; if his kindness and promptitude in assisting his brethren, it is easy to suppose that he wrote many epistles publicly and privately to this place and to that place. But those only which the Lord saw necessary to the welfare of his church has he taken care to have preserved.' In this opinion there is nothing in itself improbable (Comp. Introduction to Isaiah, § 5, (1.)), but it may be doubted whether Paul here refers to any such epistle. The addition which lie makes, ♦whereby, when ye read,' &c., seems rather to imply that he refers to what he had just written.

4. Whereby, when ye read. By the bare reading of which you may understand the view which I entertain of the plan of salvation, and the knowledge whick'. 1 have of God's

5 Which in other ages was not * made known unto the sons of men, as it is now revealed unto the holy apostles and prophets by the Spirit;

method of saving men, particularly of his intention in regard to the salvation of the Gentiles. ^ In the mystery of Christ. This does not refer to anything mysterious in the person of Christ; or the union of the divine and human nature in him; or to any thing difficult of apprehension, in the work of the atonement. It means the hitherto concealed doctrine that through the Messiah, the Gentiles were to be received to the same privileges as the Jews, and that the plan of salvation was to be' made equally free for all. This great truth had been hitherto concealed, or but partially understood, and Paul says that he was appointed to make it known to the world. His knowledge on the subject, he says, could be understood by what he had said, and from that they could judge whether he was qualitied to state and defend the doctrines of the gospel. Paul evidently supposed that the knowledge which he had on that subject was of eminent value; that it was possessed by few; that it was important to understand it. Hence he dwells upon it. He speaks of the glory of that truth. He traces it back to the counsels of God. He shows that it entered into his eternal plans; and he evidently felt that the truth which he had communicated in the former part of this epistle, was among the most important that could come before the mind.

5. Which in other ages. The great purposes of God in regard to the salvation of mankind were not revealed. See Notes on Rom. xvi. 25. ^ And prophets. Those who exercised the office of a prophet o*

6 That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel;

7 Whereof I was made a minister, according to the gift of the

inspired teacher in the Christian church. See Notes on 1 Cor. xii. 1. ^ By the Spirit. This proves that those who exercised the office of prophet in the Christian church were inspired. They were persons endowed in this manner for the purpose of imparting to the newly formed churches the doctrines of the Christian system. There is no evidence that this was designed to be a permanent order of n^en in the church. They were necessary for settling the church on a permanent basis, in the absence of a full written revelation, and when the apostles were away. When the volume of revelation was finished, and the doctrines of the gospel were fully understood, the functions of the office ceased.

6. That the Gentiles should be fellow-heirs. Fellow-heirs with the ancient people of God — the Jews — and entitled to the same privileges. See Notes on Rom. viii. 17, and Eph. ii. 13—18.

7. Whereof I was made a minister. See Notes on ver. 2. If According to the gift of the grace of God. It was not by my own seeking or merit; it was a free gift. % Of the grace of God. The sentiment is, that throughout it was a mere matter of grace that he was called into the ministry, and that so important an office was intrusted to him as that of bearing the gospel to the Gentiles. *|f By the effectual working of his power. Not by any native inclination which / had to the gospel, and not by any power which I have put forth. It is by 'the energy of his power.' Comp. Notes,

grace of God given unto me by the effectual ** working of his power.,

8 Unto me, who am less ^ than the least of all saints, is this grace given, that I should preach among

Gal. ii. 8. Locke understands this of the energy or power which God put forth in converting the Gentiles under his ministry. But it seems to me that it refers rather to the power which God put forth in the conversion of Paul himself, and putting him into the ministry. This is clear from the following verse. The meaning is, that such was his opposition to the gospel by nature, that nothing but the ' energy of God' could overcome it, and that his conversion was to be traced to that alone.

8. Unto me, loho am less than the least of all saints. This is one of the class of expressions peculiar to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically. Comp. Notes on 2 Cor. iv. 17. The word here used — i-koLxt'OT^otspo^ — does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers. See Bloomfield and Rosenmiiller for examples., The word means here, 'who ann incomparably the least of all the saints; or who am not worthy to be reckoned among the saints.' It is expressive of the deep sense which he had of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour; and perhaps of his sense of his low attainments in piety. See Notes on 1 Cor. xv. 9. Paul never could forget the guilt of his former life; never forget the time when he was engaged in persecuting the the Gentiles the unsearchable riches " of Christ;

9 And to n^ake all men see,

church of God. ^ The unsearchable riches of Christ. On the word riches, as used by Paul, see Notes on ch. L 7. The word rendered unsearchable, av£^v%vCaaTfov, occurs but once elsewhere in the New Testament (Rom. xi. 33), where it is rendered pasi^/idin^ 0I^^ See Notes on that verse. It means that which cannot be traced out, or explored; which is inscrutable, or incomprehensible. The meaning here is, that there was a sufficiency in Christ which could not be traced out or explored. It was wholly incomprehensible. The fulness of the riches in him could not be appreciated. There is no more emphatic expression in the New Testament than this. It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honour to be permitted to tell the world that there were such riches in the Redeemer.

9. And to make all men see. In order that the whole human family might see the glory of God in the plan of salvation. Hitherto the revelation of his character and plans had been confined to the Jews. Now it was his design that all the race should be made acquainted with it. %What is the fellowship of the mystery. Instead o^ fellowship here — xoivuivio, — most MSS. and versions read olxovofjua — dispensation. See Mill. This reading is adopted by Griesbach, Tittman, Rosenmiiller, Koppe, and is regarded by most critics as bemg the genuine reading. The mistake might easily have been made by a transcriber. The meaning then would be, ' to enlighten all in respect to the dispensation of this 6*

what is the fellowship of the mystery, * which from the beginning of the ^vorld hath been hid

mystery;' that is, to cause all to understand the manner in which tliis great truth of the plan of salvation is communicated to men. If the word fellowship is to be retained, it means that this doctrine, or secret counsel of God, was now common to all believers. It was not to be confined to any class or rank of men. Locke renders it, " and to make all men perceive how this mystery comes now to be communicated to the world." Archbishop Whately (Errors of Romanism, ch. ii. § 1) renders it, "the common participation of the mystery;" that is, of truths formerly unknown, and which could not be known by man's unaided powers, but which were now laid open by the gracious dispensation of Divine Providence; no longer concealed, or confined to a few, but to be partaken of by all. The allusion, according to him, is to the mysteries of the ancient pagan religions; and he supposes that the apostle designs to contrast those 'mysteries' with Christianity. In those * mysteries' there was a distinction between the initiated and uninitiated. There was a revelation to some of the worshippers, of certain holy secrets from which others were excluded. There were in some of the mysteries, as the Eleusinian, great and lesser doctrines, in which different persons were initiated. In strong contrast with these, the ' great mystery' in Christianity was made known to all. It was concealed from n(9ne, and there was no distinction made among those who were initiated. No truths which God had revealed were held back from any part, but there was a common participation by all. Christianity has no hidden truths for a part only of its friends; it has no in God, who created all things by

* reserved' doctrines; it has no truths to be intrusted only to a sacred priesthood. Its doctrines are to be published to the wide world, and every follower of Christ is to be a partaker of all the benefits of the truths which Christ has revealed. It is difficult to determine wliich is the true reading, and it is not very important. The general sense is,' that Paul felt himself called into the ministry in order that all men might understand now that salvation was free for all — a truth that had been concealed for ages. Bearing this great truth, he felt that he had a message of incalculable value to mankind, and he was desirous to go and proclaim it to the wide world. On the word mystery, see Notes, ch. i. 9. IT Hath been hid in God. With God. It has been concealed in his bosom. The plan was formed, but it had not before been made known. ^ Who created all things. This is plain enough; but it is not quite so plain why the declaratiwi is introduced in this place. Locke and Rosenmijller suppose that it refers to the new creation, and that the sense is, that God frames and manages this new creation wholly by Jesus Christ. But the expression contains a truth of larger import, and naturally conveys the idea that all things were made by God, and that this was only a part of his great and universal agency. The meaning is, that God formed all things, and that this purpose of extending salvation to the world was a part of his great plan, and was under his control. f By Jesus Christ. As this stands in our common Greek text, as well as in^our English version, there is a striking resemblance between the passage and that in Col. i. 15, 16. But the phrase is wanting in the

10 To the intent that now unto the principaHties and powers in

Vulgate, the Syriac, the Coptic, and in several of the ancient MSS. Mill remarks that it was probably inserted here b}'^ some transcriber from the parallel passage in Col. i. 16; and it is rejected as an interpolation by Griesbach. It is not very material whether it be retained in this place or not, as the same sentiment is elsewhere abundantly taught. See John i. 3; Col. i. 16; Heb. i. 2. If it is to be retained, the sentiment is that the Son of God — the second person of the Trinity — was the great and unmediate agent in thecreation of the universe.

10. To the intent. Greek, Hhaf — "Iva. The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, thr formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the divine character which could be obtained only in connection with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man. ^ That now. The word now — wv — is wanting in the Vulgate, Syriac, and Arabic; and is omitted by many of the Fathers. See Koppe. If it is to be retained, it means that this

heavenly places might be known, by the church, the manifold wisdom " of God,

11 According to the eternal' purpose which he purposed in Christ Jesus our Lord:

display is to^e made under the gospel. *No\v, since the Messiah is come; now, under the christian dispensation, this revelation is to be made to distant worlds.' Tf Unto the 'principalities and powers. To the angelic hosts — the intelligent beings that surround the throne of God. See Notes on ch. i. 21. ^ By the church. By the incarnation of the Redeemer to save it; by the mercy shown to it; by the wise arrangement made to recover his people from the fall; and by aft the graces and beauties which that redeemed, church will evince on earth and in heaven. — % The manifold wisdom of God. Literally, much-variegated. Tt means the greatly-diversified wisdom. It does not mean merely that there was great wisdom, but that the wisdom shown was diversified and varied; like changing, variegated colours. There was a "beautiful and wellordered variety of dispensations" towards that church, all of which tended to evince the wisdom of God. It is like a landscape, or a panoramic view passing before the mind, with a great variety of phases and aspects, all tending to excite admiration. In the redemption of the church, there is not merely one form or one phase of wisdom. It is wisdom, ever-varying, ever-beautiful. There was wisdom manifested when the plan was formed; wisdom in the selection of the Redeemer; wisdom in the incarnation; wisdom in the atonement; wisdom in the means of renewing the heart, and sanctifying the soul; wisdom in the various dispensations by which the church is sanctified, guided, and brought to glory. The wisdom thus shown is like the evervarying beauty of changing clouds, when Sie sun is reflected on them at evening. Each aspect is full of beauty. One bright cloud differs in appearance from others; yet all tend to fill the mind with elevated views of God.

11. According to the eternal purpose. See Note ch. i. 4. Literally, ' the purpose of ages,' or of eternity. Locke, Chandler, and Whitby render this, ' according to that disposition or arrangement of the ages which he made in Jesus Christ, or through him.' The object of such an interpretation seems to be to avoid the doctrine that God had a purpose or plan in the salvation of men, and hence such expositors suppose it refers to the arrangement of the ages of the world by which the plan of redemption was introduced. On the word here rendered purpose — rtpo^f (5c$ — see Notes on Rom. viii. 28. Comp. Eph. i. 11. It is rendered shewbread — ' the bread of setting before. Matt xii. 4. Mark ii. 26. Luke vi. 4. Heb. ix. 2; purpose, Acts xi. 23; xxvii. 13.;^m. viii. 28; ix. 11. Eph. i. 11; iii. 11. 2 Tim. i. 9; iii. 10. It does not occur elsewhere in the New Testament. In most of these cases it refers to the purpose or intention of God; in not a single case does it mean arrangement or disposition in any sense like that of making an arrangement of ages or periods of the world; and the interpretation proposed by Whitby, Locke, Clarke, and others, is wholly at variance with the settled use of the word. The word Hindered eternal — atu>vwv — may mean ages; but it also most usually means eternity. See ver. 9. Here it may mean * the purpose of ages,-' i. e. the purpose formed in past ages; but the word is most commonly used in the New Testament in thf sense of

12 In whom we have holdiiess " and access with confidence by the faith of him.

ever, and for ever. Comp. the following places, where it is so rendered in our common version, and beyond a doubt correctly. Matt. vi. 13; xxi. 19. Mark iii. 29; xi. 14. Luke i. 33. 55. John iv. 14; vi. 51, 58; viii. 35; xiv. 16. Rx)m. i. 25; ix. 5; xi. 36; xvi. 27. 2 Cor. ix. 9; xi. 31. Gal. i. 5. The fair meaning of the passage here is, that God had formed a plan which was eternal in reference to the salvation of men; that that plan had* reference to the Lord Jesus; and that it was now executed by the gospel. It is impossible to get away from the idea that God has a plan. It is too often affirmed in the Scriptures, and is too consonant with our reason, to be disputed. It is as undesirable as it is impossible to escape from that idea. Who could respect or honour an intelligent being that had no plan, no purpose, no intention, and that did all tilings by caprice and hap-hazard'? If God has any plan, it must be eternal. He has no new schemes; he has no intentions which he did not always have. ^ Which he purposed. Literally, 'which he made.'' ^ In Christ Jesus. With reference to him; or which were to be executed through him. The eternal plan had respect to him, and was to be executed by his coming and work.

12. We have boldness. The word here used — Ttappvjalav — means, properly, boldness of speaking. 2 Cor. vii. 4. John vii. 26. Acts iv. 13. 29. 39 Here it seems to mean * freedom of utterance;' and the idea is, that we may come to God now in prayer with confidence through the Lord Jesus. See Heb. iv. 16. IT And access. See Notes ch. ii. 18. ^[F By the faith of him. By faith in him. The sense is, that we may now come

13 Wherefore I desire thai ye faint not at my tribulations for you, which ^ is your glory.

confidently and boldly tif the throne of grace for mercy in the name of the Redeemer. Boldness is not rashness; and faith is not presumption; but we may come without hesitating, and with an assurance that our jrayers will be heard.

13. Wherefore I desire that ye faint not. The connection here is this. Paul was then a prisoner at Rome. He had been made such in consequence of his efforts to diffuse the Christian religion among the Gentiles. See Notes on ver. 1. His zeal in this cause, and the opinions which he held on this subject, had roused the wrath of the Jews, and led to all the calamities which he was now suffering. Of that the Ephesians, he supposes, were aware. It was natural that they should be distressed at his sufferings, for all his privations were endured on their ^ account. But here he tells them not to be troubled and disheartened. He was indeed suffering; but he was reconciled to it, and they should be also, since it was promoting their welfare. The word rendered " faint" — ixxaxsco — ^means literally, to turn out a coward, or to lose one's courage; then to be faint-hearted, &c. Notes, 2 Cor. iv. 1. It is rendered faint in Luke xviii. 1. 2 Cor. iv. 1. 16. Eph. iii. 13, and weary in Gal. vi. 9. 2 Thess. iii. 13. It does not elsewhere occur. It is rendered here by Locke dismayed. Koppe supposes it means that they should not suppose that the Christian religion was vain and false because he was suffering so much from his countrymen on account of it. But it rather means that they might be in danger of being discouraged by the fact that he was enduring so much. They might become disheartened in their

14 For this cause I bow my knees unto the Father of our Lord Jesus CJirist,

Rttachment to a system of rehgion which exposed its friends to such calamities. Paul tells them that this ought not to follow. They were to be profited by all his sufferings, and they should, therefore, hold fast to a religion which was attended with so many benefits to them — though Jie should suffer. IT Which is your glory. Which tends to your honour and welfare. You have occasion to rejoice that you have a friend who is willing thus to suffer for you; you have occasion to rejoice in all the benefits which will result to you from his trials in your behalf.

14. For this cause. Some suppose that this is a resumption of what he had commenced saying in ver. 1, but which had been interrupted by a lon^ parenthesis. So Bloom field explains it. But it seems to me more probable that he refers to what immediately precedes. ' Wherefore, that the great work may be carried on, and that the purposes of these my sufferings may be answered in your benefit and glory, I bow my knees to God, and pray to him.' ^ 1 bow my knees. 1 pray. The usual, and the proper posture of prayer is to kneel. Comp. 2Chron. vi. 13. Dan. vi. 10. Luke xxii. 21. Acts yii. 60; ix. 40; xx. 26; xxi. 5. It is a posture which indicates reverence, and should, therefore, be asaumed when we come before God. It has been an unhappy thing that the custom of kneeling in public worship has ever been departed from in the Christian clmrches. ^ Unto the Father of our Lord Jesus Christ. To whom, undoubtedly, prayer should •ordinarily be addressed. But tliis does not make it improper to address the Lord Jesus in prayer. See Notes on Acts i. 24; vii. 59, 60.

15 Of whom the whole family in heaven and earth is named,

15. Of whom the whole family. This expression 'of whom,' may refer either to ' the Father,' or to the Lord Jesus. Commentators have been divided in opinion in regard to it. Bloomfield, Chandler, Erasmus, Koppe, and some others, refer it to the Father. Locke, Doddridge, Calvin, and some others, refer it to the Lord Jesus. This is the more natural interpretation. The whole * family of God,' means all his children; and the idea is, that they all bear the same name, derived from the Redeemer; all are Christians. No matter where they are, in heaven or in earth; no matter from what nation they are converted, whether Jews or Gentiles, they all have one natfie, and one Redeemer, and all belong to one family. See ch. iv. 4 — 6. If In heaven. Spirits of just men made perfect. It does not properly refer to angels, for he is not speaking of them, but of the family of the redeemed. Ifthe phrase 'in heaven,' could ever be taken to denote the Jews as contradistinguished from the Gentiles, I should think that this was one of the places. Many expositors have supposed that it is frequently so used in this epistle, but I see no clear evidence of it, and no instance where it seems very probable, unless this should be one. And it is not necessary here, for it may mean all the redeemed, whether in heaven or earth, though the connection would seem rather to have suggested a reference to the Jews and the Gentiles. An expression similar to this occurs in Col. i. 20. " To reconcile all things to himself, whether they be things in earth, or things in heaven." The passage before us is one that is commonly explained by a reference to Jewish

16 That he would grant you according to the riches " of his glory, to be * strengthened with might by his Spirit in the inner man;«

opinions. The Jews were accustomed to call the angels in heaven God's upper family, and his people on earth his lower family. See the passages ^ited from the Rabbinical writers in Wetstein. ^ Is named. This means substantially the same as is. They are all of one femily. They alPhave one father, and are all of one community. The expression is taken from the custom in a family, where all bear the name of the head of the family; and the meaning is, that all m heaven and on earth are united under one head, and constitute one community. It does not mean that all are called by the same name, or that the name Christian is given to the angels, but that they all pertain to the same community, and constitute the same great and glorious brotherhood. Part are in heaven, near his throne; part in distant worlds; part are angels of light; part redeemed and happy spirits; part are in the church on earth; but they are all united as one family, and have one head and Father. This gtorious family will yet be gathered together in heaven, and will encompass the throne of their common Father rejoicing.

16. According to the riches of his glory. According to the glorious abundance of his mercy. See Phil, iv. 19. Out of those stores of rich grace which can never be exhausted. % The word riches, so often used by Paul, denotes abundance, and the idea here is, that his grace was inexhaustible and ample for all their wants. % To be strengthened with might. To be powerfully strengthened. That is, to give you abun-

17 That Christ may dwell * in your hearts by faith; that ye, being « rooted and grounded in love,

18 May be able to comprehend dant strength to bear trials; to perform your duties; to glorify his name. ^ In the inner man. In the heart, the mind, the soul. See Notes on Rom. vii. 22. The body needs to be strengthened every day. In like manner the soul needs constant supplies of grace. Piety needs to be constantly invigorated, or it withers and decays. Every Christian needs grace given each day to enable him to bear trials, to resist temptation, to discharge his duty, to live a life of faith.

17. That Christ may dwell in your hearts by faith. See Notes, ch. ii. 22. Expressions like this often occur in the Scriptures, where God is said to dwell in us, and we are said to be the temples of the Holy Ghost. See Notes on John xiv. 23. 1 Cor. vi. 19. ^ That ye being rooted. Firmly established — as a tree is whose roots strike deep, and extend afar. The meaning is, that his love should be as firm in our hearts, as a tree is in the soil, whose roots strike deep mto the earth. ^ And grounded. 'ts^s^e'Kuiifiivoi— founded — as a building is on a foundation. The word is taken from architecture where a firm foundation is laid, and the meaning is, that he wished them to be as firm in the love of Christ, as a building is that rests on a solid basis. ^ In love In love to the Redeemer — perhaps also in love to each other — anc to all. Love was the great principle of the true religion, and the apostle wished that they might be fully settled in that.

18. May be able to comprehend with alt saints. That all others with all saints, what is the breadth, and length, and depth, and height;

with you may be able to understand tliis. It was his desire that others, as well as they, might appreciate the wonders of redemption. ^ What is the breadth, and length, &c. It has been doubted to what this refers. Locke says it refers to the mystery of calling the Gentiles as well as the Jews. Chandler supposes there is an allusion in all this to the temple at Ephesus. It was one of the wonders of the world — excitin^ admiration by its length, and height, and dimensions in every way, as well as by its extraordinary riches and splendour. In allusion to this, the object of so much admiration and pride to the Ephesians, he supposes that Paul desires that they should become fully acquainted with the extent and beauty of the spiritual temple. But I do not see that there is clear evidence that there is allusion here to the temple at Ephesus. It seems rather to be the language of a heart that was full of the subject, and impressed with its greatness; and the words are employed to denote the dimensions of that love, and are similar to what would be meant if he had said, 'that you may know how large, or how great is that love.' The apostle evidently meant to express the strongest sense of the greatness of the love of the Redeemer, and to show in the most emphatic manner how much he wished that they should fully understand it. On the phrase * depth and height,' comp. Notes on Rom. viii. 39.

19. And to knoto the love of Christ. The love of Christ towards us; the immensity of redeeming love. It is not merely the love which he showed for the Gentiles in calling them into his kingdom, which is here referred to; it is the love which is shown for the lost world hi giving

19 And to know the love ol Christ, which passeth knowledge

himself to die. This love is oflcD referred to in the New Testament, and is declared to surpass all other which has ever been evinced. See Notes on Rom. v. 7, 8. John xv. 13. To know this; to feel this; to have a lively sense of it, is one of the highest privileges of the Christian. Nothing will so much excite gmtitude in our hearts; nothing will prompt us so much to a life of selfdenial; nothing will make us so benevolent and so dead to the world. See Notes on 2 Cor. v. 14. f Which passeth knowledge. There seems to be a slight contradiction here in expressing a wish to know what cannot be known, or in a desire that they should understand that which cannot be understood. But it is the language of a man whose heart was full to overflowing. He had a deep sense of the love of Christ, and he expressed a wish that they should understand it. Suddenly he has such an apprehension of it, that he says it is indeed infinite. No one can attain to a fiill view of it. It had no limit. It was unlike any thing which had ever been evinced before. It was love which led the Son of God to become incarnate; to leave the heavens; to be a man of sorrows; to be ^reviled and persecuted; to be put to death in the most shameful manner — on a CROSS. Who could understand that ] Where else had there been any tiling like that? What was there with which to compare it] What was there by which it could be illustrated] And how could it be fully understood] Yet something of it might be seen, known, felt J^ and the apostle desired that as far as possible they should understand that great love which the Lord Jesus had manifested for a dying world. IT That y.e might be filled with all the fulness of God. What an ex* that ye might he filled with all the fulness ** of God.

20 Now ^ unto him that is able to do exceeding abundantly above all that we ask or think, accord-

pression! How rich and glorious! Who can comprehend all that it implies 1 Let us inquire into its meaning. There may be here in these verses an allusion to the temple. The apostle had spoken of their being founded in love, and of surveying the length, and breadth, and depth, and height of that love, as of a vast and splendid edifice, and he now desires that those whom he addressed might be pervaded or filled with the indwelling of God. The language here is cumulative, and is full of meaning a:id richness. (1.) They were to be full of God. That is, he would dw'ell in them. (2.) They were to be filled with the fulness of God — to TfKrfiUiiia t'oi; Obov. On the word rendered /wZne.ss, see Notes on ch. L 10. 23. It is a favourite word with Paul. Thus he speaks of the fulness of the Gentiles, Rom. xi. 25; the fulness of time. Gal. iv. 4; the fulness of him that filleth all in all, Eph. i. 23; the /w/ness of Christ, Eph. iv. 13; the /wZncss of the Godhead in Christ, Col. i. 19; ii. 9. It means here, ' that you may have the richest measures of divine consolation and of the divine presence; that you may partake of the entire enjoyment of God in the most ample measure in which he bestows his favours on his people.' (3.) It was to be with all the fulness of God; not with partial and stinted measures ^ of his gracious presence, but with all which he ever bestows. Religion is not a name. It is not a matter of form. It is not a trifle. It is the richest, best gift of God to man. It ennobles our nature. It more clearly teaches ^is our true dignity ing 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.

than all the profound discoveries which men can make in science; for none of them will ever fill us with the fiilness of God. Religion is spiritual, elevating, pure. Godlike. We dwell with God; walk with God; live with God; commune with God; are like God. We become partakers of the divine nature (2 Pet i. 4); in rank we are associated with angels; in happiness and purity we are associated with God!

20. Now unto him. It is not uncommon for Paul to utter an ascription of praise in the midst of an argument. See Rom. ix. 5; xi. 36. Gal. i. 5. Here his mind is fiill of the subject; and in view of the fact that God communicates to his people such blessings — that they may become filled with all his fulness, he desires that praise should be given to him. ^ That is able to do. See Notes, Rom. xvi. 25. ^ Exceeding abundantly. The compound word here used occurs only in this place, and in 1 Thess. iii. 10; v. 13. It means, to an extent which we cannot express. IF Above all that we ask or think. More than all that we can desire in our prayers; more than all that we can conceive. See Notes on 1 Cor. ii. 9. ^ According to the power that worketh in us. The exertion of that same power can accomplish for us more than we can now conceive.

21. Unto him be glory. See Notes, Rom. xvi. 27. ^ In the church. Or, by the church. Ver. 10 The church was to be the instrumen; by which the glory of God would bgp shown; and it was by the church that his praise would be celebrated. ^ Throughout all ages, world without end. There is a richness and amplification of language here which shows that his heart weis full of the subject, and that it was difficult to find words to express his conceptions. It means, in the strongest sense, for EVER. It is one of "the apostle's self-invented phrases" (Bloomfield); and Blackwall says that no version can fiilly express the meaning. It is literally, ' Unto all generations of tne age of ages,' or ' unto all the generations of the eternity of eternities, or the eternity of ages.' It is the language of a heart full of the love of God, and desiring that he might be praised without ceasing for ever and ever.

1. It is a great and glorious truth that the offers of the gospel are made to us, who are by nature Gentiles; and that those offers are confined to no class or condition of men — to no nation or tribe. Vs. 1 — 6. This truth had. been concealed for ages. The Jews regarded themselves as a peculiar people, and as exclusively the fa vourites of Heaven. The great effort has been made everywhere to show that there was a favoured class of men — ^a class whom God regarded with peculiar affection, on account of their birth, or rank, or nation, or wealth, or complexion. In one nation, there has been a distinction of caste carefully kept up from age to age, and sustained by all the power of the priesthood and the laws; and it has been held that that one class was the favourite of Heaven, and that every other was overlooked or despised. In another nation, it has been held that the services of an illustrious ancestry made a difference among men, and that this fact was to be regarded, even in religion. In another, complexion has made a difference; and the feeling haa insen- sibly grown up that one class were the favourites of Heaven, because they had a skin not coloured like others, and that those not thus favoured might be doomed to hopeless toil and servitude. In another, the attempt is made to create such a distinction by wealth; and it is felt that the rich are the favourites of Heaven. In all these cases, there is the secret feeling that in virtue of rank, or blood, or property, one class are the objects of divine interest, more than others; and that the same plan of salvation is not needed for them which is required for the poor, for the ignorant, and for the slave. The gospel regards all men as on a level; offers the same salvation to all; and offers it on the same terms. This is one of its glories; and for this we should love it. It meets man as he is — as everywhere a fallen and a ruined being — and provides a plan adapted to raise all to the glories of the same heaven.

2. Humility becomes us. Ver. 8. Paul felt that he was the least of all saints. He remembered his former life. He recalled the time when he persecuted the church. He felt that he was not worthy to be enrolled in that society which he had so greatly injured. If Paul was humble, who should not hel Who, since his time, has equalled his ardour, his zeal, his attainments in the divine life ] Yet the remembrance of his former life served always to keep him humble, and operated as a check on all the tendencies to pride in hia bosom. So it should be with us — with all Christians. There has been enough in our past lives to make us humble, if we would recall it, and to make us feel that we are not worthy ^ to be enrolled among the saints. One has been an infidel; one licentious; one intemperate; one rash, revengeful, passionate; one has been proud and ambitious; one has been false, dishonest, faithless; all have had hearts opposed to God, alienated froni good, and prone to evil; and there is not a Christian in the world who will not find enough in his past life to make him humble, if he will

. examine himself — enough to make him feel that he deserves not even the lowest place among the saints. So we shall feel if we look over our lives since we made a profession of religion. The painful conviction will come over our souls, that we have lived so fiir from God, and done so little in his cause, that we are not worthy of the lowest place among the blessed.

3. It is a privilege to preach the gospel. Ver. 8. So Paul felt. It was an honour of which he felt that he was by no means worthy. It was ph)of of the favour of God towards

- him that he was permitted to do it. It is a privilege — an honour — to preach the gospel, anywhere, and to any class of men. It is an honour to be permitted to preach in christian lands; it is an honour to preach among tlie heathen. It is an honour far above that of conquerors; and he who does it will win a brighter and more glorious crown than he who goes forth to obtain glory by dethroning kings, and laying nations waste. The warrior goes with the sword in one hand, and the torch in the other. His path is marked with blood, and with smouldering ruins. He treads among the slain; and the music of his march is made up of dying groans, and the shrieks of widows and orphans. Yet he is honoured, and his name is blazoned abroad; he is crowned with the laurel, and triumphal arches are reared, and monuments are erected to perpetuate his fame. The man who carries the gospel goes for a different purpose. He is the minister of peace. He goes to tell of salvation. He fires no city; lays waste no field; robs no one of a home, no wife of a husband, no child of a father, no sister of a brother; — ^he goes to elevate the intellect, to mould the heart to virtue, to establish schools and colleges; to promote temperance, industry, and chastity; to wipe away tears, and to tell of heaven. His course is marked by intelligence and order; by peace and purity; by the joy of the domestic circle, and the happiness of a virtuous fire-side; by consolation on the bed of pain, and by the hope of heaven that cheers the dying. Wlio would not rather be a preacher of the gospel than a blood-stained warrior ] Who would not rather have the wreath that shall encircle the brows of Paul, and Schwartz, and Martin, and Brainerd, than the laurels of Alexander and Csesar'?

4. There is ample fulness in the plan of salvation by the Redeemer. Ver. 8. In Christ there is unsearchable riches. None can understand the fulness that there is in him; none can exhaust it. Millions, and hundreds of millions, have been saved by the fulness of his merits; and still those merits are as ample as ever. The sun in the heavens has shone for six thousand years, and has shed light and comfort on countless millions; but his beams are not exhausted or diminished in splendour. To-day, while I write — this beautiful, calm, sweet day — (June 24, 1840) his beams are as bright, as rich, as fiill, as they were when they were shed on Eden. So of the Sun of righteousness. Millions have been enlightened by his beams; but today they are as full, and rich, and glorious, as they were when the first ray fi-om that sun reached the benighted mind of a penitent sinner. And that fulness is not to be exhausted. No matter how many partake of his abundance; no matter how many darkened minds are enlightened; no matter though nation aftei nation comes and partakes of his fq^ ness, yet there is no approach to oX' haustion. The sun in the heavens may waste his fires and burn out, and become a dark orb, diffusing horror over a cold and cheerless world; but not so with the Sun of righteousness. That will shine on in glory for ever and ever; and the last penitent sinner on earth who comes to partake of the riches of the grace of Christ shall find it as fiill and free as did the first who sought pardon through his blood. Oh, the unsearchable RICHES of Christ! Who can understand this ] Who can grow weary m its contemplation I

5. There is no good reason why any sinner should be lost. Ver. 8. If the merits of the Saviour were limited; if his arm were a feeble human arm; if he died only for a part, and if his merit were already wellnigh exhausted, we might begin to despair. But it is not so. The riches of his grace are unbounded and inexhaustible. And why then does the sinner die ] I can answer. He dies like the man who expires of thirst while fountains bubble and streams flow all around him; like him who is starving amidst trees loaded with fruit; like him who is dying of fever in the midst of medicines that would at once restore him; like him who holds his breath and dies while the balmy air of heaven — pure, full, and free — floats all around him. If a man thus dies, who is to blame 1 If a man goes down to hell from lands where the ffospel is preached, whose is the fault 1 It is not because the merits of Christ are limited; it is not because they are exhausted.

6. The church is designed to accomplish a most important purpose in the manifestation of the divine glory p.nd perfections. Ver. 10. It is by that tliat his great wisdom is shown. It is by that entirely that his mercy is displayed. Ch. ii. 7. jjjLiB power is shown in the creation and support of the worlds; his goodness in the works of creation and Providence; his truth in his promises and threatenings; his greatness and majesty are everywhere displayed in the universe which he has brought into being. His mercy is shown in the church; and there alone. Angels in heaven not having sinned, have had no occasion for its exercise; and angels that are fallen have had no offer of pardon. Throughout the wide universe there has been, so far as we know, no exercise of mercy but in the church. Hence the interest which the angelic beings feel in the work of redemption. Hence they desire to look into these things, and to see more of the heighth and depth and length and breadth of the love of God evinced in the work of redemption. Hence the church is to be honoured for ever as the means of making known to distant worlds the way in which God shows mercy to rebellious creatures. It is honour enough for one world thus to be the sole means of making known to the universe one of the attributes of God; and while other worlds may contain more proofs of his power and greatness, it is enough for ours that it shows to distant worlds how he can exercise compassion.

7. All tribulation and affliction may be intended to do some good, and may benefit others. Ver. 13. Paul felt that his sufferings were for the "glory" — the welfare and honour of the Gentiles in whose cause he was suffering. He was then a prisoner at Rome. He was permitted no longer to go abroad fi*om land to land to preach the gospel. How natural would it have been for him to be desponding, and to feel that he wets leading a useless life. But he did not feel thus. He felt that in some way he might be doing good. He was suffering in a good cause, kand his trials had been brought on him by the appointment of Grod. He gave himself to writing letters; he talked with all who would come to him (Acts xxviii. 30, 31), and he expected to accomplish something by his example in his sufferings. The sick, the afflicted, and the imprisoned often feel that they are useless. They are laid aside from public and active life, and they feel that they are living in vain. But it is not so. The long imprisonment of John Bunyan — so mysterious to him and to his friends — was the means of producing the Pilgrim's Progress, now translated into more tlian twenty languages, and already blessed to the salvation of thousands. The meekness, and patience, and kindness of a Christian on a bed of pain, may do more for the honour of religion than he could do in a life of health. It shows the sustaining power of the gospel; and this is much. It is loorth much suffering to show to a world what the gospel can do in supporting the soul in times of trial; and he who is imprisoned or persecuted; he who lies month after montli or year after year on a bed of languishing, may do more for the honour of religion than by many years of active life.

8. There is but one family among the friends of God. Ver. 15. They all have one Father, and all are brethren. In heaven and on earth they belong to the same family, and worship the same God. Let Christians, therefore, first love one another. Let them lay aside all contention and strife. Let them feel that they are brethren — that though they belong to different denominations, and are called by different names, yet they belong to the same family, and are united under the same glorious head. Let them, secondly, realize how highly they are honoured. They belong to the some family as the angels of light and the spirits of just men made perfect. It is an honour to belong to such a family; an honour to be a Christian. Oh, if we saw this in its true light, how much more honourable would it be to belong to this "family" than to belong to the families of the great on earth, and to have our names enrolled with nobles and with kings!

9. Let us seek to know more of the love of Christ in our redemption — to understand more of the extent of that love which he evinced for us. Vs. 16 — 19. It is worth our study. It will reward our efforts. There are few Christians — if there are any — who understand the richness and fulness of tl^e gospel of Christ; few who have such elevated views as they might have and should have of the glory of that gospel. It is wonderful that they who profess to love the Lord Jesus do not study that system more, and desire more to know the heighth, and depth, and length, and breadth of the love of Christ True, it passes knowledge. We cannot hope fully to fiithom it in this world. But we may know more of it than we do. We may aspire to being filled with all the fulness, of God. We may long for it; pant for it; strive for it; pray for it — and we shall not strive in vain. Though we shall not attain all we wish; though there will be an infinity beyond what we can understand in this world, yet there will be enough attained to reward all our efforts, and to fill us with love and joy and peace. The love of God our Saviour is mdeed an illimitable ocean; but we may see enough of it in this world to lead us to adore and praise Grod with overflowing hearts.

This chapter is the commericeraent of the practical part of the epistle, and is made up, like the remaining chapters, of various exhortations. It is in accordance with the usual habit of Paul to conduct an argument in his epistles, and then to enforce various practical duties, either growing out of the argument which he had maintained, or, more commonly, adapted to some particular state of things in the church to which he wrote. The points of exhortation in this chapter are, in general, the following:

I. An exhortation to unity. Vs. 1—6. He entreats them to walk worthy of their vocation (ver. 1); shows them how it could be done, or what he meant; and that, in order to that, they should show meekness and kindness (ver. 3), and partic^iilarly exhorts them to unity (ver. 3); for they had one God, one Saviour, one baptism, one religion. Vs. 4 — 6.

II. He shows them that God had made ample provision for his people, that they might be sound in the faith, and in unity of life and of doctrine, and need not be driven about with every wind of opinion. Vs. 7 — 16. He assures them that to every Christian is given grace in the Redeemer adapted to his circumstances (ver. 7); that the Lord Jesus ascended to heaven to obtain gifts for his people (vs. 8 — 10); that he had given apostles, prophets, and evangelists, for the very purpose of imparting instruction, and confinning them in the faith of the gospel (vs. 11, 1*2); that this was in order that they might attain to the highest elevation in christian knowledge and piety (ver. 13); and particularly that they might not be driven to and fro, and carried about with every wind of ^ctrine. Vs. 14—16.

III. Having these arrangements 7* made for their knowledge and piety, he exhorts them not to live as the heathen around them lived, but to show that they were under a better influence. Vs. 17 — M. Their understanding was darkened, and they were alienated from the life of God^ or true religion (ver. 18); they were past feeling, and were given over to every form of sensuality. Ver. 19. The Ephesians, however, had been taught a different thing (vs. 20, 21), and the apostle exhorts them to lay aside everything pertaining to their former course of life, and to become wholly conformed to the principles of the new man. Vs. 22 — ^24.

IV. He exhorts them to perform particular christian duties, and to put away certain evils, of which they and all others were in danger. Vs. 25 — 32. In particular, he entreats them to avoid lying (ver. 25); anger (ver. 26); theft (ver. 28); corrupt and corrupting conversation (ver. 29); grieving the Holy Spirit (ver. 30); bitterness, evil-speaking, and malice (ver. 31); and entreats them to manifest in their intercourse with each other a spirit of kindness and forgiveness. Ver. 32.

1. /, therefore. In view of the great and glorious truths which God has revealed, and of the grace which he has manifested towards you who are Gentiles. See the previous chapters. The sense of the word 'therefore' — ow — in this place, is, ' Such being your exalted privileges; since God has done so much for you; since he has revealed for you such a glorious system; since he has bestowed on you the honour of calling you into his kingdom, and making you partakers of his mercy, I entreat you to live in accordance with these elevated privileges, and to show your sense of his goodness by devoting your all to his service.' The force of the word "/," they would all feel. It was the appeal and ex-

THEREFORE, the prisoner ^ of the Lord,) beseech you that ye walk *» worthy of the vocation wherewith ye are called.

hortation of the founder of their church— of their spiritual father — of one who had endured much for them, and who was now in bonds on account of his devotion to the welfare of the Gentile world. — ^ The prisoner of the Lord. Marg., in. It means, that he was now a prisoner, or in confinement in the cause of the Lord; and he regarded himself as having been made a prisoner because the Lord had so willed and ordered it. He did not feel particularly that he was the prisoner of Nero; he was bound and kept because the Lord willed it, and because it was in his service. See Notes on ch. iii. 1. ^ Beseech you that ye walk worthy. That you live as becomes those who have been called in this manner into the kingdom of God. The word walk is often used to denote Zi/e, conduct^ &c. See Notes on Rom. iv. 12; vi. 4. 2 Cor. v. 7. '^ Of the vocation. Of the calling — tri^ xX^cjecoj. This word properly means a call, or an invitation — as to a banquet. Hence it means that divine invitation or calling by which Christians are hitroduced into the privileges of the gospel. The word is translated calling in Rom. xi. 29. 1 Cor. i. 26; vii. 20. Eph. i. 18; iv. 1. 4. Phil. iiL 14. 2 Thess. i. 11. 2 Tim. i. 9. Heb. iii. 1. 2 Pet. i. 10. It does not elsewhere occur. The sense of the word, and the agency employed in calling us, are well expressed in the Westminster Shorter Catechism. " Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel." This calling or vocation is through the agency of the Holy Spirit, and is his appropriate work on the human heart. It consists essentially in influencing the mind to turn to God, or to enter into his kingdom. It is the exertion of so much influence on the mind as is necessary to secure the turning of the sinner to God. In this all Christians are agreed, though there have been, almost endless disputes about the actual influence exerted, and the mode in which the Spirit acts on the mind. Some suppose it is by " moral suasion;" some by physical power; some by an act of creation; some by inclining the mind to exert its proper powers in a right way, and to turn to God. What is the precise agency employed perhaps we are not to expect to be able to decide. See John iii. 8. The great, the essential point is held, if it be maintained that it is by the agency of the Holy Spirit that the result is secured — and this I suppose to be held by all evangelical Christians. But though it is by the agency of the Holy Spirit, we are not to suppose that it is without the employment of means. It is not literally like the act of creation. It is preceded and attended with means adapted to the end; means which are almost as various as the individuals who are called into the kingdom of God. Among those means are the following. (1.) Preaching. Probably more are called into the kingdom by this means than any other. It is " God's great ordinance for the salvation of men." It is f minently fitted for it. The pulpit has higher advantages for actmg on the mind than any other means of affecting men. The truths that are dispensed; the sacredness of the place; the peace and quietness of the sanctuary; and the appgals to the reason, the conscience, and the heart — all are fitted to afifect men, and to bring them to reflection. The Spirit makes use of the word preached, but in a great variety of ways. Sometunes many are impressed simultaneously; sometimes the same truth affects one mind while others are unmoved; and sometimes truth reaches the heart of a sinner which he has heard a hundred times before, without being interested. The Spirit acts with sovereign power, and by laws which have never yet been traced out (2.) The events of Providence are used to call men into his kingdom. God appeals to men by laying them on a bed of pain, or by requiring them to follow a friend in the still and mournful procession to the grave. They feel that they must die, and they are led to ask the question whether they are prepared. Much fewer are affected in this way than we should suppose would be the case; but still there are many, in the aggregate, who can trace their hope of heaven to a fit of sickness, or to the death of a friend. (3.) Conversation is one of the means by which sinners are called into the kingdom of God. In some states of mind, where the Spirit has prepared the soul like mellow ground prepared for the seed, a few moments' conversation, or a single remark, will do more to arrest the attention than much preaching. (4.) Readmg is often the means of calling men into the kingdom. Tlie Bible is the great means — and if we can get men to read that, we have veryi cheering indications that they will be converted. The profligate Earl of Rochester was awakened and led to the Saviour by rfe^djhg. a chapter in Isaiah. And who can^e^imate the number of tliose who have been converted by reading Baxter's Call to the Unconverted; AUeine's Alarm; the Dairyman's Daughter; or the Shepherd of Salisbury Plain " He does good who places a good book in the way of a sumer. That mother or sister is doing good, and making the conversion of a son or brother probable, who puts a Bible in his chest when he goes to sea, or in his trunk when he goes on a journey. Never should a son be allowed to go from home without one. The time will come when, far away from home, he will read it. He will read it when his mind is pensive and tender, and the Spirit may bear the truth to his heart for his conversion. (5.) The Spu-it calls men into the kingdom of Christ by presiding over, and directing in some unseen manner their own reflections, or the operations of their own minds. In some way unknown to us, he turns the thoughts to the past life; recalls forgotten deeds and plans; makes long past sins rise to remembrance; and overwhelms the mind with conscious guilt from the memory of crime. He holds this power over the soul; and it is among the most mighty and mysterious of all the influences that he has on the heart. Sometimes — a man can hardly tell how — the mind will be pensive, sad, melancholy; then conscious of guilt; then alarmed at the future. Often, by sudden transitions, it will be changed from the gay to the grave, and from the pleasant to the sad; and often, unexpectedly to himself, and by associations which he cannot trace out, the sinner will find himself reflecting on death, judgment, and eternity. It is the Spirit of God that leads the mind along. It is not by force; not by the violation of its laws, but in accordance with those laws, that the mind is thus led along

2 With all lowliness ** and to the eternal world. In such ways, and by such means, are men " called''' into the kingdom of God. To *walk worthy of that calling,' is to live as becomes a Christian, an heir of glory; to live as Christ did. It is, (1.) To bear our religion with us to all places, companies, employments. Not merely to be a Christian on the Sabbath, and at the communion table, and in our own land, but every day, and everywhere, and in any land where we may be placed. We are to live religion, and not merely to profess it. We are to be Christians in the counting-room, as well as in the closet; on the farm as well as at the commuhion table; among strangers, and in a foreign land, as well as in our own country and in the sanctuary. (2.) It is to do nothing inconsistent with the most elevated Christian character. In temper, feeling, plan, we are to give expression to no emotion, and use no language, and perform no deed, that shall be inconsistent with the most elevated Christian character. (3.) It is to do right always: to be just to all; to tell the simple truth; to defraud no one; to maintain a correct standard of morals; to be known to be honest. There is a correct standard of character and conduct; and a Christian should be a man bo living, that we may always know exactly where to find him. He should so live, that we shall have no doubts that, however others may act, we shall find him to be the unflinching advocate of temperance, chastity, honesty, and of every good work — of every plan that is really fitted to alleviate human woe, and benefit a dying world. (4.) It is to live as one should who expects soon to be in heaven. Such a man will feel that the earth is not his home; that he is a stranger and a pilgrim meekness, with long-suffering, forbearing one another in love;

here; that riches, honours, and pleasures are of comparatively little importance; that he ought to watch and pray, and that he ought to be holy. A man who feels that he may die at any foment, will watch and pray. A man who realizes that to-morrow he may be in heaven, will feel that he ought to be holy. He who begins a day on earth, feeling that at its close he may be among the angels of God, and the spirits of just men made perfect; that before its close he may have seen the Saviour glorified, and the burning throne of God, will feel the importance of living a holy life, and of being wholly devoted to the service of God. Pure should be the eyes that are soon to look on the throne of God; pure the hands that are soon to strike the harps of praise in heaven; pure the feet that are to walk the ' golden streets above.'

2. With all lowliness. Humility. See Notes on Acts xx. 19, where the same Greek word is used. Comp. alfeo the following places, where the same Greek word occurs: Phil. ii. 3, " in lowliness of mind, let each esteem other better than themselves;" Col. ii. 18, " in a voluntary humility.-" Col. ii. 23; iii. 12. 1 Pet. V. 5. The word does not elsewhere occur in the New Tes|j|Lment. The idea is, that humility of mind becomes those who are " called" (ver 1), and that we walk worthy of that calling when we evince it. ^ And meekness. See Notes on Matt. v. 5. Meekness relates to the manner in which we receive injuries. We are to bear them patiently, and not to retaliate, or seek revenge. The meaning here is, that we adorn the gospel when we show its power in enabling us to bear injuries without anger or a desire of revenge, or with a mild and forgiving spirit.

See 2 Cor. x. 1. Gal. v 23; vi. 1. 2 Tim. ii. 25. Titus iii. 2; where the same Greek word occurs. ^ With long -suffering, &c. Bearing patiently with the foibles, faults, and infirmities of others. See Notes on 1 Cor. xiii. 4. The virtue here required is that which is to be manifested in our manner of receiving the provocations which we meet with from our brethren. No virtue, perhaps, is more frequently demanded in our intercourse with others. We do not go far with any fellow-traveller on the journey of life, before we find there is great occasion for its exercise. He has a temperament different fi'om our own. He may be sanguine, or choleric, or melancholy; while we may be just the reverse. He has peculiarities of taste, and habits, and disposition, which differ much from ours. He has his own plans and purposes of life, and his own way and time of doing things. He may be naturally irritable, or he may have been so trained that his modes of speech and conduct differ much from ours. Neighbours have occasion to remark this in their neighbours; friends in their friends; kindred in their kindred; one churchmember in another. A husband and wife — such is the imperfection of human nature — can find enough in each other to embitter life, if they choose to magnify imperfections, and to become irritated at trifles; and there is no friendship that may not be marred in this way, if we will allow it Hence, if we would have life move on smoothly, we must learn to bear and forbear. We must indulge the friend that we love in the little peculiarities of saymg and doing things which may be injportant to hun, but which may be of little moment to us. Like children, we must suffer each one to build his play-house in his own way, and not quarrel with him because he does not think our way the best. All usefiilness, and all comfort, may be prevented by an unkind, a sour, a crabbed temper of mind — a mind that can bear with no difference of opinion or temperament. A spirit of fault-finding; an unsatisfied temper; a constant irritability; little inequalities in the look, the temper, or the manner; a brow cloudy and dissatisfied — your husband or your wife cannot tell why — will more than neutralize all the good you can do, and render life anything but a blessing. It is in such gentle and quiet virtues as meekness and forbearance, that the happiness and usefulness of life consist, far more than in brilliant eloquence, in splendid talent, or illustrious deeds that shall send the name to future times. It is the bubbling spring which flows gently; the little rivulet which glides through the meadow, and which runs along day and night by the farmhouse, that is useful, rather than the swollen flood or the roaring cataract. Niagara excites our wonder; and we stand amazed at the power and greatness of God there, as he ' pours it from his hollow hand.' But one Niagara is enough for a continent or a world; while that same world needs thousands and tens of thousands of silver fountains, and gently flowing rivulets, that shall water every farm, and every meadow, and every garden, and that shall flow on, every day and every night, with their gentle and quiet beauty. So with the acts of our lives. It is not by great deeds only, like those of Howard — not by great sufferings only, like those of the martyrs — that good is to be done; it is by the daily and quiet virtues of life — ^the christian temper, the meek forbearance, the spirit of forgiveness m the husband, the wife, the father, the mother, the brother, the sister, the friend, the neighbour — that good ia to be done; and in this all may be useful.