such apparent equality, he being one part and they another of the foundation. On the other hand, however, it may be said that there is a true and obvious sense in which the apostles are the foundation of the church; secondly, they are expressly so called in Scripture, as in Rev. xxi. 14, besides the disputed passage, Matt. xvi. 18; and, thirdly, the figure here demands this interpretation. In this particular passage, Christ is the corner-stone, the apostles the foundation, believers the edifice. The corner-stone is distinguished from the foundation. To express the idea that the church rests on Christ, he is sometimes called the foundation, and sometimes the corner-stone of the building; but where he is called the one, he is not represented as the other. This representation no more implies the equality of Christ and the apostles, than believers being represented as constituting with him one building implies their equality with him.

As the corner-stone of a building is that which unites and sustains two walls, many suppose that the union and common dependence on Christ of the Jews and Gentiles are intended in the application of this term to the Redeemer. But as the same figure is used where no such reference can be assumed, it is more natural to understand the apostle as expressing the general idea that the whole church rests on Christ. This Isaiah predicted should be the case, when he represents Jehovah as saying, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste," Isa. xxviii. 16; Ps. cxviii. 22; Matt. xxi. 42; Acts iv. 11; 1 Cor. iii. 11; 1 Pet. ii. 6-8.

Ver. 21. Christ being the corner-stone, every thing depends on union with him. Therefore the apostle adds, In whom all the building fitly framed together groweth unto a holy temple in the Lord.-Christ is the principle at once of support and of growth. He not only sustains the building, but carries it on

to its consummation. The words v are not to be rendered "on which," referring to the foundation, but "in whom," referring to Christ. Union with him is the sole essential condition of our being parts of that living temple of which he is the corner-stone.

The words πᾶσα ἡ οἰκοδομή, even without the article, which, because wanting in the oldest manuscripts, many critics omit, must here mean 66 "the whole," and not every building." It would destroy the whole consistency of the figure to represent every congregation" as a temple by itself, resting on Christ Christ has but one body, and there is but one temple, composed of Jews and Gentiles, in which God dwells by his Spirit.

66

as the corner-stone.

All the parts of this temple are fitly framed together, ovvagMoλoyouμévn.-Intimate union by faith with Christ is the necessary condition of the increase spoken of immediately afterwards. The building, however, is not only thus united with the corner-stone, but the several parts one with another, so as to constitute a well-compacted whole. This union, as appears from the nature of the building, is not external and visible, as a worldly kingdom under one visible head, but spiritual.

Groweth unto a holy temple, aüğɛı eiç vaòv äyιov, i.e., increases so as to become a holy temple.-A temple is a building in which God dwells. Such a temple is holy, as sacred to him. It belongs to him, is consecrated to his use, and can neither be appropriated by any other, nor used for any thing but his service, without profanation. This is true of the church as a whole, and of all its constituent members. The money-changers of the world cannot, with impunity, make the church a place of traffic, or employ it in any way to answer their sordid or secular ends. The church does not belong to the state, and cannot lawfully be controlled by it. It is "sacred," set apart for God. It is his house, in which he alone has any authority.

The words v Kugíw, in the Lord, at the end of this verse,

admit of different constructions. They may be connected with the word "temple" immediately preceding, and be taken as equivalent to the genitive- Temple in the Lord' for 'Temple of the Lord.' But as the word Lord must refer to Christ, and as the temple is the house of God, this explanation produces confusion. They may be connected with the word "hely:"Holy in the Lord,' i.e., holy in virtue of union with the Lord, which gives a very good sense. Or they may be referred to the verb: Grows by,' or better, in union with the Lord.' This has in its favour the parallel passage, chap. iv. 16. The church compacted together in him grows in him, in virtue of that union, into a holy temple.

Ver. 22. What was said of the whole body of believers is here affirmed of the Ephesian Christians: In whom ye also are builded together for an habitation of God through the Spirit.

Builded together, ovvornodoμetode, may mean either, 'you together with other believers;' or, 'you severally are all united in this building.' The former appears more consistent with the context. Habitation of God, xatoinnτýgioν Tou ou, is only an equivalent expression to the phrase "holy temple" of the preceding verse. There seems to be no sufficient reason for considering that the xarango of this verse refers to individual believers, and vaòs äyros in the preceding to the united body. So that the sense were, God, by dwelling in each of you by his Spirit, makes you collectively his temple.' This confuses the whole figure. The two verses are parallel: 'The whole building grows to a holy temple. And you Ephesians are builded together with other believers so as to form with them this habitation of God.'

The words v TVEμTI, at the end of the verse, are variously explained. Some make them qualify adjectively the preceding word: 'Habitation in the Spirit' for Spiritual habitation.' Others express the sense paraphrastically, thus: 'Habitation of God in virtue of the indwelling of the Spirit.' This is in

accordance with other passages in which the church is called the temple of God because he dwells therein by the Spirit. The Spirit being a divine person, his presence is the presence of God. Finally, the words may be connected with the verb, and the preposition have an instrumental force: ‘Ye are builded by the Spirit into an habitation of God.' This is perhaps the best explanation. The church increases in the Lord, ver. 21, and is builded by the Spirit, ver. 22. It is in union with the one and by the agency of the other this glorious work is carried on.

CHAPTER III.

THE NATURE AND DESIGN OF PAUL'S COMMISSION, VER. 1-13-HIS PRAYER FOR THE EPHESIANS, VER. 14-21.

1.

SECTION I.-Ver. 1-13.

For this cause I Paul, the prisoner of Jesus Christ for you Gen2. tiles, if ye have heard of the dispensation of the grace of God which 3. is given me to you-ward: how that by revelation he made known 4. unto me the mystery; (as I wrote afore in few words; whereby,

when ye read, ye may understand my knowledge in the mystery of 5. Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by 6. the Spirit; that the Gentiles should be fellow-heirs, and of the same 7. body, and partakers of his promise in Christ by the gospel : whereof

I was made a minister, according to the gift of the grace of God 8. given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9. and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who 10. created all things by Jesus Christ: to the intent that now unto the

principalities and powers in heavenly places might be known by 11. the church the manifold wisdom of God, according to the eternal 12. purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him. 13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

ANALYSIS.

The office which Paul had received was that of an apostle to