i. 1. Moreover, as Mey. justly observes, the second member, eis epyov K. T.A., would thus much more naturally and logically stand first. De Wette and others connect eis-eis closely with πpós, but are thus necessitated to give διακονία a less usual, and here (after the previous accurate definitions) extremely doubtful meaning. It seems, then, best and most consonant with the fundamental (ethical) meaning of the prepositions to connect eis-els with ědwкe, and, as els, with the idea of destination, frequently involves that of attainment (see Jelf, Gr. § 625. 3, Krüger, Sprachl. § 68. 21, 5, and comp. Hand, Tursell. 'in,' III. 23, Vol. III. 23), to regard eis-eis as two parallel members referring to the more immediate, πρòs to the more ultimate and final purpose of the action. We may thus paraphrase: 'He gave apostles, &c., to fulfil the work of the ministry and to build up the body of Christ, His object being to perfect his saints;' comp. Rom. xv. 2, ἀρεσκέτω εἰς τὸ ἄγαθον πρὸς οἰκοδομήν, which seems to admit a similar explanation.

τὸν

καταρτισμόν] ' the perfecting, τὴν τελείωσιν, Theophyl., comp. κατάρTɩɩs, 2 Cor. xiii. 9: the nature of this (definite) perfecting is explained ver. 13. The primary (ethical) meaning of KатαρTÍŠEш (reconcinnare,' Palm u. Rost, Lex. s. v.) appears only in Gal. vi. I (comp. notes): in all other passages in the N. T. of ethical reference (e.g. Luke vi. 40, 1 Cor. i. 10, 2 Cor. xiii. 11, Heb. xiii. 11, 1 Pet. v. 10), the secondary meaning, 'to make άρTɩos,' 'to make perfect, complete' (TEλELOV, Hesych.), appears to prevail: : comp. καταρτίζειν τριήρεις, Diod. Sic. XIII. 70, see exx. in Schweigh. Lex. Polyb. s. v. Any allusion to 'the

Χρι

accomplishment of the number of the elect,' Pelag. (comp. Burial Service) would here be wholly out of place. ἔργον διακονίας] The meaning of both these words has been unduly strained. "Epyov is not pleonastic (see Winer, Gr. § 67. 5, obs. p. 699) or in the special sense of 'building' (comp. I Cor. iii. 13), but in the simple sense of business,' 'function,' I Tim. iii. I,-not 'res perfecta,' but 'res gerenda,' in exact parallelism with the use of οἰκοδομή. Atakovía, again, is not 'service' generally, but as its prevailing usage in the N. T. (Rom. xi. 13, 2 Cor. iv. I, &c.), and especially the present context suggests, 'spiritual service of an official nature:' see Meyer in loc. Eadie unduly presses in translation the absence of both articles, 'for work of service,' comp. Peile: it is probable that diakovía is left studiedly anarthrous, not the ministry,' Auth. Ver., but 'spiritual ministration,' in reference to the different modes of exercising it alluded to in ver. II, and the various spiritual wants of the Church (Hamm.): ěpyov, however, seems clearly definite in meaning, though by the principle of correlation (Middleton, Art. III. 3, 6) it is necessarily anarthrous in form. οἰκοδ. τοῦ σώματος is parallel to, but at the same time more nearly defines the nature of the epyov. The article is not required (as with kaтaρт.), as it was not any absolute, definite, process of edifying, but edifying generally that was the object. The observation which some commentators make on 'the confusion of metaphors' is nugatory: as тò σŵμα тоû Xp. has a distinct metaphorical sense, so has oikoSoun. On the nature of Christian oikodouń, see Nitzsch, Theologie, § 39 Vol. I. p. 205.

στοῦ,

13. μέχρι καταντήσωμεν] ' until

we come to, arrive at.' Eadie (after Harl. and Mey.) notices the omission of av as giving an air of less uncertainty to the subj.; see notes on Gal. iii. 19. As a general principle this is of course right (Herm. Partic. äv, 11. 9, p. 109 sq., Hartung, Partik. åv, 3, Vol. II. p. 291 sq.); we must be cautious, however, in applying the rule, as the tendency of later Greek to the use of the subj., and to the use of these temporal particles with that tense, without av, is very discernible: see Winer, Gr. § 42. 3, p. 343. The use of the subj. (the mood of conditioned but objective possibility), not fut., as Chrys., shows that the кaтaνTâv is represented not only as the eventual, but as the expected and contemplated result of the edwкe; Scheuerl. Synt. § 36. 1, p. 393, Jelf, Gr. § 842. 2; comp. Bernhardy, Synt. XI. 9, p. 401. This use of the subj. deserves observation. Karavтâv with ènì or eis (only the latter in the N.T.) simply means 'pervenire ad,' without any necessary reference to former wanderings or diverse starting points (Zanch., Vatabl. ap. Poli Syn.): see exx. in Schweigh. Lex. Polyb. s. v. oi Távτes] 'we all,' 'the whole of us -Christians,' implied in the TŵV ȧyiwv, ver. 12. It is difficult to agree with Ellendt, Lex. Soph. s. v. πâs, III.

I,

oneness of faith' (Peile) which was the aim and object towards which the spiritual efforts of the various forms of ministry were all directed.

καὶ τῆς ἐπιγνώσεως κ. τ. λ. ] Not exegetice positum,' Calv.; for though kal is indisputably so used by St. Paul (see notes on Gal. vi. 16), yet the context here precludes such an interpretation, as πίστις and ἐπίγνωσις (see notes ch. i. 17) convey different ideas (Mey.), and are terms by no means mutually explanatory: 'cognitio perfectius quiddam fide sonat,' Beng. The two substantives are both to be connected with τοῦ υἱοῦ τ.

Vol. II. p. 519, in the assertion that in the plural the addition or omission of the article, 'cum sensus fert,' makes no difference. The distinction is not always obvious, see Middleton, Art. VII. I, but may generally be deduced from the fundamental laws of the article. εἰς τὴν ἑνότητα] 'to the unity;' Távтes μlav [rather, τὴν μίαν] πίστιν ἔχοντες, Chrys. : “ that

the gen.

being clearly the gen. objecti. Such sentences make us careful in obtruding too hastily on every passage the meaning of πίστις Ἰησοῦ Χρ. alluded to on ch. iii. 12, and noticed in notes on Gal. ii. 16. ἄνδρα τέλειον]

'perfect, full grown, man;' metaphorically used with reference to ἡ τελειοτέρα τῶν δογμάτων (rather τοῦ Χριστοῦ) yvŵσis, Theophyl., and in manifest opposition to výжο, ver. 14: Chrys. compares 1 Cor. xiii. 9. Instances of a similar use of Téλetos are cited by Raphel, Annot. Vol. II. p. 477; see esp. Polyb. Hist. v. 29, 2, which is very pertinent. The use of the singular is noticeable; ut unitatem declaret,' Beza. εἰς μέτρον

K. T.λ.] to the measure of the stature of Christ's fulness;' i. e. 'of the fulness which Christ has,' Toû Xp. being the gen. subjecti, see esp. notes ch. iii. 19. The coacervation of genitives is noticed by Winer, Gr. § 30. 3, obs. 1, p. 218, comp. 2 Cor. iv. 4. It is doubtful whether λikia is to be referred to age (John ix. 21, so clearly Matth. vi. 27) or stature (Luke xix. 3), both being admissible, Bos, Exercit. p. 183. In

the former case, τοῦ πλήρ. τ. Χρ. will be the qualifying, or rather characterizing gen. (Scheuerl. Synt. § 16. 3, p. 115, and notes on ch. i. 10), and will more nearly define τῆς ἡλικ., the age when the fulness of Christ is received:' in the latter the gen. is purely possessive. The antithesis τέλειοι ) Výπio seems certainly in favour of the former, still, as both words are metaphorical, as μéтpov is appropriately used in reference to 'stature' (see esp. Lucian, Imag. 6, cited by Wetst.; even in Hom. Od. XVIII. 217, ñßns μérp. is associated with the idea of size), and still more, as the separate words πλήρωμα, αὐξήσωμεν, &c., and also the context (ver. 16), suggest ideas of matured growth in respect of magnitude, the latter interpr., that of the Syr. and Auth. Ver., seems most probable and satisfactory. It has been considered a question whether the Apostle is here referring solely to present (Chrys.), or to future life (Theod.). The mention of rioris, and the tenor of ver. 14, 15, incline us to the former view: still it is probable (see Olsh.) that no special distinction was intended. St. Paul regards the Church as one; he declares its issue and destination as ἑνότης and τελειόTηs; on the realization of this, when. soever and wheresoever, the functions of the Christian ministry will cease.

14. va] The connection is not perfectly clear. Is this verse co-ordinate to ver. 13, and immediately dependent on II, 12 (Harl., so appy. Waterl. in his Sermon on this text, Vol. v. p. 718), or is it subordinate to it and remotely dependent on ver. 11, 12? The latter seems most probable: ver. 13 thus defines the 'terminus ad quem' which characterizes the functions of

the Christian ministry; ver. 14 explains the object, viz., our ceasing to be výπio, contemplated in the appointment of such a terminus,' and of a ministry so characterized: see Meyer in loc., who has ably elucidated the connection. μηκέτι] ‘κο longer: τὸ ‘μηκέτι δείκνυσι πάλαι TоÛTO Tаlbνтаs, Chrys. This is not, however, said in reference to the Ephesians only, but as the context (Távтes, ver. 13) suggests, to Christianity generally. Eadie most singularly stops to comment on the use of · μηκέτι hot οὐκέτι: surely to ἵνα in its present sense, 'particula un consentanea est,' Gayler, Partic. Neg. p. 168. κλυδωνιζόμενοι] • tossed about like waves,'-not 'by the waves.' Stier, assuming the latter to be the true meaning of the pass. ('metaphor from a ship lying at hull,' Bramh. Catching Lev. ch. 3, Vol. IV. p. 592), adopts the middle (comp. 'fluctuantes,' Vulg.) to avoid the then incongruous kλvd. ȧvéμw. The exx. however, adduced by Wetst. and Krebs, viz., Aristan. Epist. I. 27, kλudwv. Èk TOU TOOOυ, Joseph. Antiq. IX. 11. 3, ταρασσόμενος καὶ κλ., confirm the passive use and the former meaning. τῆς διδασκαλίας] The article does not show 'the prominence which teaching possessed in the Church,' Eadie, but specifies didaσκaλía in the abstract, every kind and degree of it: see Middleton, Art. v. 1, p. 89 sq. (ed. Rose). ἐν τῇ κυβείᾳ

K. T..] in the sleight, of men,'-of men, not the faith and knowledge of the Son of God, ver. 13. 'Ev may be plausibly considered instrumental (De Wette, Mey.); as, however, this would seem pleonastic after the instrumental, or what Krüger more correctly terms

the dynamic dat. ȧvéμw (see Heb. xiii.
9), and would mar the seeming paral-
lelism with ἐν ἀγάπῃ, ver. 15, ἐν ap-
pears rather to denote the element,
the evil atmosphere, as it were, in
which the varying currents of doctrine
exist and exert their force. Kußeia
(Heb.), properly denotes 'playing
with dice (Plato, Phædr. 274 D,
πεττείας καὶ κυβείας, see Xen. Mem.
I. 3. 2), and thence, by an easy transi-
tion, 'sleight of hand,' 'fraud' (тav-
oupyía, Suid., comp. kußeúew, Arrian,
Epict. II. 19, III. 21, cited Wetst.):
ἴδιον δὲ τῶν κυβευόντων τὸ τῇδε κἀκεῖσε
μεταφέρειν τοὺς ψήφους καὶ πανούργως
TOÛTO TOLεTV, Theodoret. See Suicer,
Thesaur. s.v. Vol. II. p. 181, Schoettg.
Hor. Heb. Vol. I. p. 775.

ἐν πανουργίᾳ πρὸς κ. τ. λ.] * in
craftiness which works or tends to the
deliberate system of error;' apposi-
tional and partly explanatory clause to
the foregoing. The Auth. Ver. is
here too paraphrastic, and obscures
the meaning of both πρὸς and μεθοδεία.
The former is not equivalent to кará,
Rück., 'with,' Peile, but denotes the
aim, the natural tendency, of ravoup-
γία ; the μεθοδεία τῆς πλ. is that which
πανουργία has in view (comp. πρὸς
TÒν катаρт. ver. 12), and to which it
is readily and naturally disposed. As
Tavouрyla is anarthrous, the omission

of the art. before pòs (which induces
Rück. to incorrectly refer the clause to
pepóμevo) is perfectly regular: see
Winer, Gr. § 19. 4, p. 159. Melodeía,
a dis λeybu., see ch. vi. 16, must have
its meaning fixed by μεθοδεύω. This
verb denotes, the pursuit, &c. of a
settled plan,' (a) honestly (Diod. Sic.
Ι. 81, μ. τὴν ἀληθείαν ἐκ τῆς ἐμπειρίας),
or (b) dishonestly (Polyb. Fr. Hist.
XXXVIII. 4. 10), and hence 'decep-
tion,' 'fraud,' with more or less of
plan, 2 Sam. xix. 27: comp. Chrys.
on Eph. vi. II. μεθοδεῦσαί ἐστι τὸ
ἀπατῆσαι καὶ διὰ συντόμου (μηχανῆς
Sav.) éλev; see also Münthe, Obs. p.
367. Thus then μe odela is 'a delibe-
rate planning or system,' Peile, the
further idea of 'fraud' (ch. vi. 19)
being here expressed in πλάνης.
„λávŋs has not here (nor Matth.
xxvii. 64, 2 Thess. ii. 11) the active
meaning of 'misleading,' De Wette,
nor even necessarily that of 'delusion,'
Harl., but its simple, classical, and
regular meaning, 'error.' The gen. is
obviously not the gen. objecti (Rück.),
but subjecti,—the πλάνη which μεθο-
devel, and is thus in grammatical pa-
rallelism with the preceding gen. Tŵv
åvep. The use of the article must not
be overlooked: it serves almost to
personify λávη, not, however, as me-
tonymically for 'Satan,' Beng., but as

'Error' in its most abstract nature; the contrast to ἡ ἀληθεία, implied in ἀληθεύοντες, is thus more forcible and significant.

15. áληleúovтes dé] but holding the truth, walking truthfully;' grammatically dependent on iva, ver. 14, and, as dè (after a negative) seems to suggest (Hartung, Partik. dé, 2. 11, Vol. I. p. 171), in simple and direct opposition to λávŋ, and (less directly) to výжLoL K.T.., without, however, any reference to the preceding negation, which would rather have required áλλá; see esp. Klotz, Devar. Vol. II. p. 3, 361. The meaning of ¿λŋ0eúeiv is somewhat doubtful. On the one hand, such translations as 'veritati operam dare,' Calv., and even 'Wahrheit festhalten,' Rück., are lexically untenable (see Palm u. Rost, Lex. 8. v. Vol. I. p. 97); on the other, the common meaning, ' veritatem dicere' (Gal. iv. 16), seems clearly exegetically unsatisfactory. It is best then to preserve an intermediate sense, 'walking in truth,' Olsh., or (to preserve an antithesis in transl. between πλάνης and ἀληθ.) • holding the truth, Scholef. (Hints, p. 100), which latter interpr., if 'holding' be not unduly pressed, is almost justified by Plato, Thect. 202 B, ἀληθεύειν τὴν ψυχὴν ['verum sentire,' Ast] Tepi avтó. This meaning is in fullest harmony with the context

ἐν ἀγάπῃ]

The connection of these words has been much discussed. Are they to be joined (a) with the participle, or(b) with the finite verb? It must fairly be conceded that the order, the parallelism of structure with that of ver. 14, and still more the vital association between love and the truest form of truth (see Stier in loc.), are arguments of some weight in favour

of (a); still the absence of any clear antithesis between év ảy. and either of the preposit. clauses in ver. 14 forms a negative argument, and the concluding words of ver. 16 (whether ἐν ἀγ. be joined immediately with αὐξ. TOL. Mey., or with oik.) supply a positive argument of such force in favour of (b) that the connection of èv ảy. and auş. must be pronounced most probable, and certainly most in harmony with the context. The order may have arisen from a desire to keep avròv as near as possible to its relative. εἰς αὐτόν] into Him,' Auth. Ver.: els is not, in reference to,' Mey., a frigid and unsatisfactory interpretation of which Meyer is too fond (comp. notes on Gal. iii. 27), nor 'for,' Eadie, nor even simply 'unto,' 'to the standard of,' Conyb. and Hows., comp. eis avopa Téλelov, ver. 13, but in the fuller and deeper (theological) sense 'into', so that. aug. with eis conveys both ideas, 'into and unto.' The growth of Christians bears relation to Christ as its centre and standard: while the limits of that growth are defined by 'the stature of the fulness of Christ,' its centre is also, and must be, in Him: comp. some profound remarks in Ebrard, Dogmatik, § 445. sq. Tà Távтa] 'in all the parts in which we grow,' Mey. ; 'in all the elements of our growth,' the article being thus most simply explained by the context. No 'supplement of κaтà' (Eadie, Stier) is required; тà πάνта is the regular accus. of the quantitative object (Hartung, Casus, p. 46), and serves to characterize the extent of the action: see Madvig, Gr. § 27. ὅς ἐστιν κ. τ. λ.] There is here neither transposition (Grot., comp. Syr.) nor antiptosis (Pisc.): instead of the ordi