Commentary on Romans; Systematic Theology

THE APOSTLE CONTRASTS THE SPIRITUAL STATE OF THE EPHESIANS BEFORE THEIR CONVERSION, WITH THAT INTO WHICH THEY HAD BEEN INTRODUCED BY THE GRACE OF GOD, VS. 1-10.—HE CONTRASTS THEIR PREVIOUS CONDITION AS ALIENS, WITH THAT OF FELLOW-CITIZENS OF THE SAINTS AND MEMBERS OF THE FAMILY OF GOD, VS. 11-22.

And you hath he quickened, who were dead in trespasses and sins,

2. wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

3. among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

4. But God, who is rich in mercy, for his great love wherewith he loved us,

5. even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

6. and hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

7. that in the ages to come he might show the exceeding riches of his grace in his kindness towards us, through Christ Jesus.

8. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

9. not of works, lest any man should boast.

10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

There are three principal topics treated of in this Section. First, the spiritual state of the Ephesians before their conversion. Second, the change which God had wrought in them. Third, the design for which that change had been effected.

I. The state of the Ephesians before their conversion, and the natural state of men universally, is one of spiritual death, which includes—1. A state of sin. 2. A state of subjection to Satan and to our own corrupt affections. 3. A state of condemnation, vs. 1-3.

II. The change which they had experienced was a spiritual resurrection; concerning which the apostle teaches—1. That God is its author. 2. That it is a work of love and grace. 3. That it was through Christ, or in virtue of union with him. 4. That it involves great exaltation, even an association with Christ in his glory, vs. 4-6.

III. The design of this dispensation is the manifestation through all coming ages of the grace of God. It is a manifestation of grace—1. Because salvation in general is of grace. 2.. Because the fact that the Ephesian Christians believed or accepted of this salvation was due not to themselves but to God. Faith is his gift. 3. Because good works are the fruits not of nature, but of grace. We are created unto good works.

V. 1. And you hath he quickened, who were dead in trespasses and sins. There is an intimate connection between this clause and the preceding paragraph. In v. 19 of the first chapter the apostle prays that the Ephesians might duly appreciate the greatness of that power which had been exercised in their conversion. It was to be known from its effects. It was that power which was exercised in the resurrection and exaltation of Christ, and which had wrought an analogous change in them. The same power which quickened Christ has quickened you. The conjunction kai therefore is not to be rendered also, "you also," you as well as others. It serves to connect this clause with what precedes. God raised Christ from the dead, and he has given life to you dead in trespasses and sins.'

The grammatical construction of these words is doubtful. Some connect them immediately with the last clause of the first chapter.—Who fills all in all and you also,' i. e. umas is made to depend on pleroume'nou. This, however, to make any tolerable sense, supposes the preceding clause to have a meaning which the words will not bear. Others refer the beginning of this verse to the 20th ver. of the preceding chapter or at least borrow from that verse the verb required to complete the sense in this. God raised Christ, and he has raised you, egeiras ton Christon, kai humas egeire. There is indeed this association of ideas, but the two passages are not grammatically thus related. The first seven verses of this chapter form one sentence, which is so long and complicated that the apostle is forced, before getting to the end of it, slightly to vary the construction; a thing of very frequent occurrence in his writings. He dwells so long in vs. 2, 3, 4, on the natural state of the Ephesians, that he is obliged in v. 5, to repeat substantially the beginning of v. 1, in order to complete the sentence there commenced. You dead on account of sin,—wherein ye walked according to the course of the world, subject to Satan, associated with the children of disobedience, among whom we also had our conversation, and were the children of wrath even as others—us, dead on account of trespasses hath God quickened.' This is the way the passage stands. It is plain, therefore, that the sentence begun in the first verse, is resumed with slight variation in the fifth. This is the view taken by our translators, who borrow from the fifth verse the verb ezoopoi'ese necessary to complete the sense of the first.

Paul describes his readers before their conversion as dead. In Scripture the word life is the term commonly used to express a state of union with God, and death a state of alienation from him. Life, therefore, includes holiness, happiness and activity; and death, corruption, misery and helplessness. All the higher forms of life are wanting in those spiritually dead; they are secluded from all the sources of true blessedness, and they are beyond the reach of any help from creatures. They are dead.

The English version renders the clause, tois parapto'masi kai` tais amarti'ais, dead in trespasses and sins.' But there is no preposition in the original text, and therefore, the great majority of commentators consider the apostle as assigning the cause, and not describing the nature of this death, Dead on account of trespasses and sins.'¹ The former of these words is generally considered as referring to outward transgressions, the latter is more indefinite, and includes all sinful manifestations of amarti'a, i. e. of sin considered as an inherent principle.²

V. 2. Wherein in time past ye walked. Their former condition, briefly described in the first verse, as a state, of spiritual death, is in this and the verses following. more particularly characterized. They walked in sin. They were daily conversant with it, and devoted to it. They were surrounded by it, and clothed with it. They lived according to the course of this world. In this clause we have not only the character of their life stated, but the governing principle which controlled their conduct. They lived according to, and under the control of, the spirit of the world. The expression to`n aiona tou ko'smou does not elsewhere occur, and is variously explained. The most common interpretation assumes that the word aion is here used in its classical, rather than its Jewish sense. It is referred to the old verb ao, to breathe, and hence means, breath, vital principle, life, life-time, and then duration indefinitely. According to the life of this world, therefore, means according to the ruling principle, or spirit of the world.' This is substantially the sense expressed in our version, and is much to be preferred to any other interpretation. In all such forms of speech the depravity of men is taken for granted. To live after the manner of men, or according to the spirit of the world, is to live wickedly, which of course implies that men are wicked; that such is the character of the race in the sight of God.

Others, adhering to the New Testament sense of the aion, translate this clause thus: according to the age of this world, i. e. in a way suited to the present age of the world, as it is now, compared to what it is to be when Christ comes. Others again give aion a Gnostic sense—according to the Eon of this world, i. e. the devil. To this Meyer objects: 1. That it is more than doubtful whether any distinct reference to nascent Gnosticism is to be found in this epistle; and 2. That such a designation of Satan would have been unintelligible to all classes of readers.

This subjection to sin is, at the same time, a subjection to Satan, and therefore the apostle adds, kata` to`n a'rchonta tes exousi'as tou ae'ros, according to the prince of the power of the air. In 2 Cor. 4, 4, Satan is called the god, and in John 12, 31, the prince, of this world. He is said to be the prince of the demons. Matt. 9, 34. A kingdom is ascribed to him, which is called the kingdom of darkness. All wicked men and evil spirits are his subjects, and are led captive by him at his will. It is according to this ruler of the darkness of this world, agreeably to his will and under his control, that the Ephesians lived before their conversion. Though there is perfect unanimity among commentators, that the phrase to`n a'rchonta tes exousi'as is a designation of Satan, there is much difference of opinion as to the precise import of the terms. First, the genitive, exousi'as, may be taken as qualifying the preceding noun—Prince of the power,' for powerful prince,' or, prince to whom power belongs.' Or, secondly, exousi'a may be taken metonymically for those over whom power is exercised, i. e. kingdom, as it is used in Col. 1, 13. Or, thirdly, it may designate those to whom power belongs, as in the preceding ch. v. 21. All principality and power' there means, all those who have dominion and power. This last mentioned explanation is the one generally preferred, because most in accordance with Paul's use of the word, and because the sense thus obtained is so suited to the context and the analogy of Scripture. Satan is the prince of the powers of the air, i. e. of those evil spirits, who are elsewhere spoken of as subject to his dominion.

Of the air. The word aer signifies either the atmosphere, or darkness. The whole phrase, therefore, may mean either, the powers who dwell in the air, or the powers of darkness. In favour of the former explanation is the common meaning of the word, and the undoubted fact that both among the Greeks and Jews it was the current opinion of that age that our atmosphere was the special abode of spirits. In favour of the latter, it may be urged that the Scriptures nowhere else recognize or sanction the doctrine that the air is the dwelling place of spirits. That opinion, therefore, in the negative sense at least, is unscriptural, i. e. has no scriptural basis, unless in this place. And secondly, the word skotos, darkness, is so often used just as aer is here employed, as to create a strong presumption that the latter was meant to convey the same meaning as the former. Thus, "the power of darkness," Luke 22, 53; "the rulers of darkness," Eph. 6, 12; "the kingdom of darkness," Col. 1, 13, are all scriptural expressions, and are all used to designate the kingdom of Satan. Thirdly, this signification of the word is not without the authority of usage. The word properly, especially in the earlier writers, means the lower, obscure, misty atmosphere, as opposed to aither, the pure air. Hence it means obscurity, darkness, whatever hides from sight.

There is a third interpretation of this phrase, which retains the common meaning of the word, but makes it express the nature and not the abode of the powers spoken of. Of the earth' may mean earthy; so of the air' may mean aerial. These demons do not belong to our earth, they have not a corporeal nature; they belong to a different and higher order of beings. They are aerial or spiritual. This passage is thus brought into accordance with what is said in Eph. 6, 12. Evil spirits are there said to be in heavenly places,' i. e. in heaven. That is, they do not belong to this earth; they are heavenly in their nature, as spirits without the trammels of flesh and blood. Such at least is one interpretation of Eph. 6, 12. By powers of the air, according to this view, we are to understand, unearthly, superhuman, incorporeal, spiritual beings over whom Satan reigns. This interpretation seems to have been the one generally adopted in the early church.

The spirit that now worketh in the children of disobedience, tou pneu'matos tou nun energountos, ktl. This again is a difficult clause. Our version assumes that the word pneu'matos, spirit, is in apposition with the word a'rchonta, prince. The prince of the power of the air, i. e. the spirit, who now works in the children of disobedience.' The objection to this is that pneu'matos is in the genitive and a'rchonta in the accusative. This interpretation therefore cannot be adopted without assuming an unusual grammatical irregularity. Others prefer taking pneu'matos as in apposition to exousi'as. The sense is then either: Prince of the power of the air, i. e. prince of the spirit, i. e. spirits, who now work;' or, Prince of the spirit, which controls the children of disobedience.' The former of these expositions gives a good sense. Satan is the prince of those spirits who are represented in Scripture as constantly engaged in leading men into sin. But it does violence to the text, as there is no other case where the singular pneuma is thus used collectively for the plural. To the latter interpretation it may be objected that the sense thus obtained is feeble and obscure, if the word spirit is made to mean disposition of men;' which, to say the least, is a very vague and indefinite expression, and furnishes no proper parallelism to the preceding clause "powers of the air." But by spirit may be meant the evil principle which works in mankind. Compare 1 Cor. 2, 12. Luther and Calvin both give the same interpretation that is adopted by our translators. Beza, Bengel, and most of the moderns make spirit mean the spirit of the world as opposed to the Spirit of God.

The phrase children of disobedience (en tois uiois tes apeithei'as) does not mean disobedient children—for that would imply that those thus designated were represented as the children of God, or children of men, who were disobedient. The word children expresses their relation, so to speak, to disobedience, which is the source of their distinctive character. The word son is often used in Scripture to express the idea of derivation or dependence in any form. Thus the 'sons of famine' are the famished; the 'sons of Belial' are the worthless; the 'sons of disobedience' are the disobedient. The word apeitheia means, unwillingness to be persuaded, and is expressive either of disobedience in general, or of unbelief which is only one form of disobedience. In this case the general sense is to be preferred, for the persons spoken of are not characterized as unbelievers, or as obstinately rejecting the gospel, but as disobedient or wicked. The fact asserted in this clause, viz., that Satan and evil spirits work in men, or influence their opinions, feelings and conduct, is often elsewhere taught in Scripture. Matt. 13, 38. John 12, 31; 8, 44. Acts 26, 18. 2 Cor. 4, 4. The fact is all that concerns us, we need not understand how they exert this influence. We do not know how the intercourse of disembodied spirits is conducted, and therefore cannot tell how such spirits have access to our minds to control their operations. The influence, whatever it is, and however effectual it may be, does not destroy our freedom of action, any more than the influence of one man over his fellows. Still it is an influence greatly to be dreaded. These spirits of wickedness are represented as far more formidable adversaries than those who are clothed in flesh and blood. Blessed are those for whom Christ prays, as he did for Peter, when he sees them surrounded by the wiles of the devil.

V. 3. Among whom also we all had our conversation in times past. It appears not only from ch. 1: 11, 13, and from the connection in this place, but still more clearly from v. 11 and those following, in this chapter, that by you in this whole epistle, the apostle means Gentiles; and by we, when the pronouns are contrasted as here, the Jews. The spiritual condition of the Ephesians before their conversion was not peculiar to them as Ephesians or as heathen. All men, Jews and Gentiles, are by nature in the same state. Whatever differences of individual character, whatever superiority of one age or nation over another may exist, these are but subordinate diversities. There is as to the main point, as this apostle elsewhere teaches. no difference; for all have sinned and come short of the glory of God. There is also no essential difference as to the way in which different communities or individuals manifest the depravity common to them all. There is very great difference as to the degree and the grossness of such manifestations, but in all the two comprehensive forms under which the corruption of our nature reveals itself, "the desires of the flesh and of the mind," are clearly exhibited. The apostle therefore does not hesitate to associate his countrymen with the Gentiles in this description of their moral condition, although the former were in many respects so superior to the latter. Nay, he does not hesitate to include himself, though he was before his conversion as touching the righteousness which is of the law blameless.' All men, whatever their outward conduct may be, in their natural state have "a carnal mind" as opposed to "a spiritual mind." See Rom. 8, 5-7. They are all governed by the things which are seen and temporal, instead of those which are not seen and eternal. Paul therefore says of himself and fellow Jews that they all had their conversation among the children of disobedience. They were not separated from them as a distinct and superior class, but were associated with them, congenial in character and life.

Wherein this congeniality consisted is stated in the following clauses. As the Gentiles so also the Jews had their conversation, i. e. they lived in the lusts of the flesh. The word epithumi'a, lust, means strong desire, whether good or bad. In Scripture most commonly it is taken in a bad sense, and means inordinate desire of any kind. The lusts of the flesh' are those irregular desires which have their origin in the flesh. By the flesh, however, is not to be understood merely our sensuous nature, but our whole nature considered as corrupt. The scriptural usage of the word sarx is very extensive. It means the material flesh, then that which is external, then that which is governed by what is material, and in so far sinful; then that which is sinful without that limitation; whatever is opposed to the Spirit, and in view of all these senses it means mankind. See Phil. 3, 4, where the apostle includes under the word flesh, his descent from the Hebrews, his circumcision, and his legal righteousness. Gal. 3, 3. 5, 19-21. In this latter passage, envy, hatred, heresy, are included among the works of the flesh, as well as revellings and drunkenness. It depends on the immediate context whether the word, in any given place, is to be understood of our whole nature considered as corrupt, or only of the sensuous or animal part of that nature. When it stands opposed to what is divine, it means what is human and corrupt; when used in opposition to what is intellectual or spiritual in our nature, it means what is sensuous. In the present case it is to be taken in its wide sense because there is nothing to limit it, and because in the following clause it is defined as including both,—"the desires of the flesh (in the restricted sense of the word) and of the mind." The word thele'mata rendered desires, means rather behests, commands. The things done were those which the flesh and the mind willed to be done. They were the governing principles to whose will obedience was rendered. Dianoia, mind, is used here for the whole thinking and sentient principle, so far as distinguished from the animal principle. Frequently it means the intellect, here it refers more to the affections. Comp. Col. 1, 21, "Enemies in your mind." Lev. 19, 7, "Thou shalt not hate thy brother in thy mind." Numbers 15, 39, "Follow not after your own minds." Jews and Gentiles, all men, therefore, are represented in their natural state as under the control of evil. They fulfil the commands of the flesh and of the mind.

And were by nature the children of wrath even as others, kai` e'metha te'kna phu'sei orges. The expression " \children of wrath," agreeably to a Hebrew idiom above referred to, means the objects of wrath,' obnoxious to punishment. Compare Deut. 25, 2, 'son of stripes,' one to be beaten. 1 Sam. 20, 31. 2 Sam. 12, 5, 'son of death,' one certainly to die. The idea of worthiness is not included in the expression, though often implied in the context. The phrase 'son of death,' means one who is to die, whether justly or unjustly. So children of wrath,' means simply the objects of wrath.' But as the wrath spoken of is the displeasure of God, of course the idea of ill-desert is necessarily implied.

The word phu'sis in signification and usage corresponds very nearly to our word nature. When used, as in this case, to indicate the source or origin of any thing in the character or condition, it always expresses what is natural or innate, as opposed to what is made, taught, superinduced, or in any way incidental or acquired. This general idea is of course variously modified by the nature of the thing spoken of. Thus when the apostle says, Gal. 2, 15, hemeis phu'sei Ioudaioi, we by nature Jews, he means Jews by birth, in opposition to profession. In Gal. 4, 8, it is said of the heathen deities that they are not by nature gods, they are such only by appointment, or in virtue of the opinions of men. In Rom. 2, 13, men are said to do by nature the things of the law, i. e. the source of these moral acts is to be sought in their natural constitution, not in the instruction or example of others. In Rom. 2, 27, uncircumcision is said to be by nature, i. e. natural, not acquired. This usage is common in the classic writers. Thus Plato, de Legibus, lib. 10, says, Some teach that the gods are hou phusei, alla tisi nomois,' i. e. that they owe their divinity not to nature but to certain laws. Afterwards he says, Some things are right by nature, others by law.' In another place, he says, of certain persons, They were phusei barbarians, no'mo Greeks;' by birth barbarians, but by law Greeks. In these writers the expressions, by nature selfish,' by nature swift to anger,' by nature avaricious,' &c., are of very frequent occurrence. In all such cases the general sense is the same. The thing predicated is affirmed to be natural. It is referred to the natural constitution or condition as opposed to what is acquired. According to this uniform usage the expression, We were by nature the children of wrath,' can only mean, We were born in that condition.' It was something natural. We did not become the children of wrath, but were already such as we were born.³ The simple fact is asserted, not the reason of it. It is by nature, not on account of nature that we are here declared to be the children of wrath. The Scriptures do indeed teach the doctrine of inherent, hereditary depravity, and that that depravity is of the nature of sin, and therefore justly exposes us to the divine displeasure. And this doctrine may be fairly implied in the text, but it is not asserted. In other words, phu'sis does not mean natural depravity, and the dative (phu'sei) does not here mean on account of. The assertion is that men are born in a state of condemnation, and not that their nature is the ground of that condemnation. This is, indeed, an old and widely extended interpretation; but it does violence to the force of the word phu'sis, which means simply nature, and not either holy or corrupt nature. The idea of moral character may be implied in the context, but is not expressed by the word. When we say, a man is by nature kind,' it is indeed implied that his nature is benevolent, but nature does not signify natural benevolence.' Thus when it is said, men are by nature corrupt,' or, by nature the children of wrath,' all that is asserted is that they are born in that condition.

Others take phu'sis to mean in this place simply disposition, character, inward state of mind; very much as we often use the word heart. According to this view, the word means not quod nascenti inest, sed quod consuetudo in naturam vertit. The sense then is: We, as well as others are, as to our inward disposition or state of mind, children of wrath.' All the expressions quoted by Clericus and other advocates of this interpretation, are really proofs that the word phu'sis has not the signification which they assign to it. When it is said that Barbarians are by nature rapacious, the Syrians by nature fickle, the Lacedemonians taciturn, more is meant than that such is the actual character of these people. The characteristic trait asserted of them is referred to what is innate or natural. In other words phu'sis does not mean, in such cases, simply disposition, but innate disposition.

Still more remote from the proper meaning of the terms is the interpretation which renders phu'sei truly, really. This is substituting an idea implied in the context for the signification of the word. When Paul says, the heathen deities are not by nature gods, he does indeed say they are not really gods; but this does not prove that by nature means truly.

Another exposition of this passage is, that the apostle here refers to the incidental cause of our being the children of wrath. Our exposure to the divine displeasure is due to our nature, because that nature being what it is, filled with various active principles innocent or indifferent, leads us into sin, and we thus become children of wrath. It is not by nature, but durch Entwickelung natürlicher Disposition, through the development of natural disposition,' as Meyer expresses this idea. This is a theological hypothesis rather than an interpretation. When it is said men are by nature desirous of truth, by nature honest, by nature cruel, more is affirmed than that they become such, under the influence of natural principles of which these characteristics cannot be predicated. The very reverse is the thing asserted. It is affirmed that love of truth, honesty, or cruelty are attributes of the nature of those spoken of. In like manner when it is said, We are by nature the children of wrath,' the very thing denied is, that we become such by a process of development. The assertion is that we are such by nature, as we were born. The truth here taught, therefore, is that which is so clearly presented in other parts of Scripture, and so fully confirmed by the history of the world and faith of the church, viz. that mankind as a race are fallen; they had their probation in Adam, and therefore are born in a state of condemnation. They need redemption from the moment of their birth; and therefore the seal of redemption is applied to them in baptism, which otherwise would be a senseless ceremony.

V. 4. The apostle having thus described the natural state of men, in this and the following verses, unfolds the manner in which those to whom he wrote had been delivered from that dreadful condition. It was by a spiritual resurrection. God, and not themselves, was the author of the change. It was not to be referred to any goodness in them, but to the abounding love of God. The objects of this love were not Jews in distinction from the Gentiles, nor the Gentiles as such, nor men in general, but us, i. e. Christians, the actual subjects of the life-giving power here spoken of. All this is included in this verse.

?Ho de` Theo`s, but God, i. e. notwithstanding our guilt and corruption, God, being rich in mercy, plou'sios o`n en ele'ei, i. e. because he is rich in mercy. Eleos is, ipsum miseris succurrendi studium,' the desire to succour the miserable;' oiktirmos is pity. Love is more than either. It was not merely mercy which has all the miserable for its object; but love which has definite individual persons for its objects, which constrained this intervention of God for our salvation. Therefore the apostle adds, dia` te`n polle`n aga'pen autou. Dia is not to be rendered through, but on account of. It was to satisfy his love, that he raised us from the death of sin.

V. 5. Kai` o'ntas emas. The conjunction kaidoes not serve merely to resume the connection; nor is it to be referred to emas, us also, us as well as others; but it belongs to the participle.—And being,' i. e. even when we were dead in trespasses. Notwithstanding our low, and apparently helpless condition, God interfered for our recovery.

Sunezoopoi'ese to Christo, he quickened us together with Christ. Zoopoiein means, to make alive, to impart life. In the New Testament it is almost always used of the communication of the life of which Christ is the author. It either comprehends every thing which is included in salvation, the communication of life in its widest scriptural sense; or it expresses some one point or moment in this general life-giving process. As the death from which the Christian is delivered includes condemnation (judicial death), pollution, and misery; so the life which he receives comprehends forgiveness (justification), regeneration, and blessedness. Thus in 2 Cor. 2, 12. 13, the apostle says, "And you being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses." As, however, in the passage before us, the words "hath raised us up," and "hath made us to sit in heavenly places," are connected with the word "he hath quickened," the latter must be limited to the commencement of this work of restoration. That is, it here expresses deliverance from death and the imparting of life, and not the whole work of salvation.

We are said to be quickened together with Christ.' This does not mean merely that we are quickened as he was, that there is an analogy between his resurrection from the grave, and our spiritual resurrection; but the truth here taught is that which is presented in Rom. 6, 6. 8. Gal. 2, 19. 20. 2 Cor. 5, 14. 1 Cor. 15, 22. 23, and in many other passages, viz. that in virtue of the union, covenant and vital, between Christ and his people, his death was their death, his life is their life, and his exaltation is theirs. Hence all the verbs used in this connection, sunezoopoi'ese, sunegeire, sunekathise, are in the past tense. They express what has already taken place, not what is future; not what is merely in prospect. The resurrection, the quickening and raising up of Christ's people were in an important sense accomplished, when he rose from the dead and sat down at the right hand of God. Ei gar he aparche ze, kai hemeis, is the pregnant comment of Chrysostom. The life of the whole body is in the head, and therefore when the head rose, the body rose. Each in his order however; first Christ, and then they that are Christ's.

The apostle says, by way of parenthesis, by grace are ye saved. The gratuitous nature of salvation is one of the most prominent ideas of the context and of the epistle. The state of men was one of helplessness and ill-desert. Their deliverance from that state is due to the power and the unmerited love of God. They neither deserved to be saved, nor could they redeem themselves. This truth is so important and enters so deeply into the very nature of the Gospel, that Paul brings it forward on every fit occasion. And if the mode in which le speaks of our deliverance, does not of itself show it to be gratuitous, he introduces the declaration parenthetically, lest it should be for a moment forgotten.

V. 6. And hath raised us up and caused us to sit together in heavenly places in Christ Jesus. This is an amplification of what precedes. In its widest sense the life, which in v. 5 is said to be given to us, includes the exaltation expressed in this verse. It is, therefore, only by way of amplification that the apostle, after saying we are made partakers of the life of Christ, adds that we are raised up and enthroned with him in heaven. To understand this we must know what is here meant by "heavenly places," and in what sense believers are now the subjects of the exaltation here spoken of. Throughout this epistle the expression "heavenly places" means heaven. But the latter phrase has in Scripture a wide application. It means not only the atmospheric heavens in which the clouds have their habitation; and the stellar heavens in which the sun, moon and stars dwell; and the third heavens, i. e. the place where God specially manifests his presence and where the glorified body of Christ now is, but also the state into which believers are introduced by their regeneration. In this last sense it coincides with one of the meanings of the phrase "kingdom of heaven." It is that state of purity, exaltation and favour with God, into which his children are even in this world introduced. The opposite state is called "the kingdom of Satan;" and hence men are said to be translated from "the kingdom of darkness into the kingdom of God's dear Son." It is in this sense of the word that we are said, Phil. 3, 20, to be the citizens of heaven. We, if Christians, belong not to the earth, but heaven; we are within the pale of God's kingdom; we are under its laws; we have in Christ a title to its privileges and blessings, and possess, alas! in what humnble measure, its spirit. Though we occupy the lowest place of this kingdom, the mere suburbs of the heavenly city, still we are in it. The language of the apostle in the context will appear the less strange, if we apprehend aright the greatness of the change which believers, even in this life, experience. They are freed from the condemnation of the law, from the dominion of Satan, from the lethargy and pollution of spiritual death; they are reconciled to God, made partakers of his Spirit, as the principle of everlasting life; they are adopted into his family and have a right to all the privileges of the sons of God both in this life and in that which is to come. This is a change worthy of being expressed by saying: "He hath quickened us, and raised us up, and made us to sit together with Christ in heavenly places."—All this is in Christ. It is in virtue of their union with Christ that believers are partakers of his life and exaltation. They are to reign with him. The blessings then of which tile apostle here speaks, are represented as already conferred for two reasons: first, because they are in a measure already enjoyed; and secondly, because the continuance and consummation of these blessings are rendered certain by the nature of the union between Christ and his people. In him they are already raised from the dead and seated at the right hand of God.

V. 7. Why has God done all this? Why from eternity has he chosen us to be holy before him in love? Why has he made us accepted in the Beloved? Why when dead in trespasses and sins hath he quickened us, raised us up and made us to sit together in heavenly places in Christ? The answer to these questions is given in this verse. It was, in order that, in the ages to come, he might show the exceeding riches of his grace in his kindness towards us, through Christ Jesus,?i'na endei'xetai—ton plouton tes cha'ritos—en chresto'teti eph' emas. The manifestation of the grace of God, i. e. of his unmerited love, is declared to be the specific object of redemption. From this it follows that whatever clouds the grace of God, or clashes with the gratuitous nature of the blessings promised in the gospel, must be inconsistent with its nature and design. If the salvation of sinners be intended as an exhibition of the grace of God, it must of necessity be gratuitous.

The words, in the ages to come, en tois aiosin tois eperchome'nois, are by many understood to refer to the future generations in this world; secula, aetates seu tempora inde ab apostolicis illis ad finem mundi secuturas, as Wolf expresses it. Calvin, who understands the apostle to refer specially to the calling of the Gentiles in the preceding verses, gives the same explanation. Gentium vocatio mirabile est divinae bonitatis opus, quod filiis parentes et avi nepotibus tradere per manus debent, ut nunquam ex hominum animis silentio deleatur. As however there is nothing in the context to restrict the language of the apostle to the Gentiles, so there is nothing to limit the general expression ages to come to the present life. Others, restricting verse 6th to the resurrection of the body, which is to take place at the second advent of Christ, understand the phrase in question to mean the world to come,' or the period subsequent to Christ's second coming. Then, when the saints are raised up in glory, and not before, will the kindness of God towards them be revealed. But the preceding verse does not refer exclusively to the final resurrection of the dead, and therefore this phrase does not designate the period subsequent to that event. It is better therefore to take it without limitation, for all future time.

The simplest construction of the passage supposes that en chresto'teti is to be connected with endei'xetai; eph' emas with chresto'teti, and en Christo with the words immediately preceding. God's grace is manifested through his kindness towards us, and that kindness is exercised through Christ and for his sake. The ground of this goodness is not in us but in Christ, and hence its character as grace, or unmerited favour.

Vs. 8, 9. These verses confirm the preceding declaration. The manifestation of the grace of God is the great end of redemption. This is plain, for salvation is entirely of grace. Ye are saved by grace; ye are saved by faith and not by works; and even faith is not of yourselves, it is the gift of God. We have then here a manifold assertion, affirmative and negative, of the gratuitous nature of salvation. It is not only said in general, ye are saved by grace,' but further that salvation is by faith, i. e. by simply receiving or apprehending the offered blessing. From the very nature of faith, as an act of assent and trust, it excludes the idea of merit. If by faith, it is of grace; if of works, it is of debt; as the apostle argues in Rom. 4, 4. 5. Faith, therefore, is the mere causa apprehendens, the simple act of accepting, and not the ground on which salvation is bestowed. Not of works. The apostle says works, without qualification or limitation. It is not, therefore, ceremonial, as distinguished from good works; or legal, as distinguished from evangelical or gracious works; but works of all kinds as distinguished from faith, which are excluded. Salvation is in no sense, and in no degree, of works; for to him that worketh the reward is a matter of debt. But salvation is of grace and therefore not of works lest any man should boast. That the guilty should stand before God with self-complacency, and refer his salvation in any measure to his own merit, is so abhorrent to all right feeling that Paul assumes it (Rom. 4, 2) as an intuitive truth, that no man can boast before God. And to all who have any proper sense of the holiness of God and of the evil of sin, it is an intuition; and therefore a gratuitous salvation, a salvation which excludes with works all ground of boasting, is the only salvation suited to the relation of guilty men to God.

The only point in the interpretation of these verses of any doubt, relates to the second clause. What is said to be the gift of God? Is it salvation, or faith? The words kai` touto only serve to render more proninent the matter referred to. Compare Rom. 13, 11. 1 Cor. 6, 6. Phil. 1, 28. Heb. 11, 12. They may relate to faith (to pisteuein), or to the salvation spoken of (sesosmenous einai). Beza, following the fathers, prefers the former reference; Calvin, with most of the modern commentators, the latter. The reasons in favour of the former interpretation are, 1. It best suits the design of the passage. The object of the apostle is to show the gratuitous nature of salvation. This is most effectually done by saying, Ye are not only saved by faith in opposition to works, but your very faith is not of yourselves, it is the gift of God.' 2. The other interpretation makes the passage tautological. To say: Ye are saved by faith; not of yourselves; your salvation is the gift of God; it is not of works,' is saying the same thing over and over without any progress. Whereas to say: Ye are saved through faith (and that not of yourselves it is the gift of God), not of works,' is not repetitious; the parenthetical clause instead of being redundant does good service and greatly increases the force of the passage. 3. According to this interpretation the antithesis between faith and works, so common in Paul's writings, is preserved. Ye are saved by faith, not by works, lest any man should boast.' The middle clause of the verse is therefore parenthetical, and refers not to the main idea ye are saved, but to the subordinate one through faith, and is designed to show how entirely salvation is of grace, since even faith by which we apprehend the offered mercy, is the gift of God. 4. The analogy of Scripture is in favor of this view of the passage, in so far that elsewhere faith is represented as the gift of God. 1 Cor. 1, 26-31. Eph. 1, 19. Col. 2, 12, et passim.

V. 10. That salvation is thus entirely the work of God, and that good works cannot be the ground of our acceptance with him, is proved in this verse—1st. By showing that we are God's workmanship. He, and not ourselves, has made us what we are. And 2d. By the consideration that we are created unto good works. As the fact that men are elected unto holiness, proves that holiness is not the ground of their election; so their being created unto good works shows that good works are not the ground on which they are made the subjects of this new creation, which is itself incipient salvation.

?Autou ga'r esmen poi'ema. The position of the pronoun at the beginning of the sentence renders it emphatic. His workmanship are we. He has made us Christians. Our faith is not of ourselves. It is of God that we are in Christ Jesus. The sense in which we are the workmanship of God is explained in the following clause, created in Christ Jesus; for if any man is in Christ he is a new creature. Union with him is a source of a new life, and a life unto holiness; and therefore it is said created unto good works. Holiness is the end of redemption, for Christ gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. Titus 2, 14. Those therefore who live in sin are not the subjects of this redemption.

Oi?s proetoi'mase, is variously interpreted. The verb signifies properly to prepare beforehand. As this previous preparation may be in the mind, in the form of a purpose, the word is often used in the sense of preordaining, or appointing. Compare Gen. 24, 14. Matt. 25, 34. 1 Cor. 2, 9. Rom. 9, 23. This however is rather the idea expressed in the context than the proper signification of the word. The relative is by Bengel and others connected, agreeably to a common Hebrew idiom, with the following pronoun, hois oen autois, in which, and the verb taken absolutely. The sense then is,' In which God has preordained that we should walk.' By the great majority of commentators hois is taken for ha, by the common attraction, which God had prepared beforehand, in order that we should walk in them.' Before our new creation these works were in the purpose of God prepared to be our attendants, in the midst of which we should walk. A third interpretation supposes hois to be used as a proper dative, and supposes hemas as the object of the verb. To which God has predestined us, that we should walk in them.' The second of these explanations is obviously the most natural.

Thus has the apostle in this paragraph clearly taught that the natural state of man is one of condemnation and spiritual death; that from that condition believers are delivered by the grace of God in Christ Jesus; and the design of this deliverance is the manifestation, through all coming ages, of the exceeding riches of his grace.