εἰς τὴν ἑνότητα τῆς πίστ.] to the unity of the faith;' 'that oneness of faith' (Peile, see Wordsw.) which was the aim and object towards which the spiritual efforts of the various forms of ministry were all directed; ews av δειχθῶμεν πάντες μίαν [rather, τὴν μίαν] πίστιν ἔχοντες· τοῦτο γάρ ἐστιν ἑνότης πίστεως ὅταν πάντες ἓν ώμεν, ὅταν πάντες ὁμοίως τὸν σύνδεσμον ἐπιγινώσκωμεν· Chrys.

καὶ τῆς ἐπιγνώσεως κ.τ.λ.] and of the (true) knowledge of the Son of God;' further development,-not only faith in the Son, but saving knowledge of Him; the gen. τοῦ υἱοῦ τοῦ Θεοῦ being the gen. objecti (Winer, Gr. § 30. obs. p. 168), and belonging to both substantives. The κal is thus not 'exegetice positum' (Calv.), but simply copulative; the former interpr., though grammatically admissible (see on Gal. vi. 16), would here be contextually untenable, as πίστις and ἐπίγνωσις (see notes on ch. i. 17) obviously convey different ideas (Mey.), and are terms by no means mutually explanatory; 'cognitio perfectius quiddam fide sonat:' Beng.

Such sentences

as the present may serve to make us careful in obtruding too hastily on every passage the meaning of πίστις 'Inooû Xp. alluded to on ch. iii. 12, and noticed in notes on Gal. ii. 16. εἰς ἄνδρα τέλειον] ' to a perfect, full grown, man;' metaphorical apposition to the foregoing member, the concrete term being probably selected rather than any abstract term (ή τελειοτέρα τῶν δογμάτων [better τοῦ Χριστοῦ] yvwois, Theoph.), as forming a good contrast to the following výπio (ver. 14, comp. I Cor. xiii. 10, 11), and as suggesting by its 'singular' the idea of the complete unity of the holy per

sonality, further explained in the next clause, into which they were united and consummated. Instances of a similar use of Telecos are cited by Raphel. Annot. Vol. II. p. 477; see esp. Polyb. Hist. v. 29. 2, where Taiδίον νήπιον and τέλειον ἄνδρα stand in studied contrast to each other.

εἰς μέτρον κ.τ.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 on ch. iii. 19, and on the accumulation of genitives, Winer, Gr. § 30. 3, obs. I, p. 172; comp. 2 Cor. iv. 4. It is doubtful whether λikia is to be referred (a) to age (John ix. 21, so clearly Matth. vi. 27), or (b) to stature (Luke xix. 3), both being explanations here equally admissible; see Bos, Exercit. p. 183. In the former case τοῦ πληρ. 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 Tŷя \к.,—'the age when the fulness of Christ is received:' in the latter the gen. is purely possessive. The antithesis (τέλειοι...νήπιοι) seems in favour of (a); still,—as both words are metaphorical,— as μέτρον is appropriately used in reference to 'stature' (see esp. Lucian, Imag. 6, cited by Wetst.; even in Hom. Od. XVIII. 216, ἥβης μέτρ. is associated with the idea of size), and still more, as the separate words πλήρωμα, αὐξή owμev, &c. no less than the context ver. 16, all suggest ideas of matured growth in respect of magnitude,—the latter interpr. (b) seems most probable and satisfactory; so Syr., Goth. ('vahstaus'), Copt. (maiē), appy. Æth., and our own Auth. Version. 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, whensoever and wheresoever, the functions of the Christian ministry will cease.

14. ἵνα μηκέτι κ. τ. λ.] in order that we may be no longer children;' purpose contemplated in the limitation as to duration of the gifts specified in ver. 11 sq. The connexion is not perfectly clear. Is this verse (a) co-ordinate with ver. 13, and immediately dependent on 11, 12 (Harl.), or (b) is it subordinate to it, and remotely dependent on ver. II, 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 thence more remotely in the bestowal of a ministry so characterized; see Meyer in loc., who has ably elucidated the connexion.

For a sound sermon on this text in reference to the case of 'Deceivers and Deceived,' see Waterl. Serm. XXIX. Vol. v. p. 717 sq. μηκέτι] ' κο longer; τὸ μηκέτι δείκνυσι πάλαι τοῦτο παθόντας. Chrys. This is not however said in reference to the Ephesians only, but as the context (távtes, ver. 13) suggests, in ref. to Christians generally. Eadie somewhat singularly stops to comment on the use of 'μŋkéτι hot οὐκέτι: surely to ἵνα in its present sense 'particula un consen

about like waves' ('usvagidai,' Goth., comp. Syr., Arm.),-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 κλυδ. ἀνέμῳ. The exx. however adduced by Wetst. and Krebs (κλυδωνίζεσθαι ἐκ τοῦ πόθου, Aristæn. Epist. I. 27, ταρασσόμενος καὶ κλυδωνι Jouevos, Joseph. Antiq. IX. 11. 3) confirm the passive use and the former meaning; comp. James i. 6. ἀνέμῳ τῆς διδασκαλίας] • wind of doc trine.' The article does not show 'the prominence which teaching possessed in the Church' (Eadie), but specifies didaσkalla in the abstract, every kind and degree of it: see Middleton, Art. V. I, p. 89 sq. (ed. Rose). On the probable distinction between διδασκαλία and didaxn, see on 2 Tim. iv. 2. ἐν τῇ κυβείᾳ κ.τ.λ.] * in the sleight of men," -of men, not the faith and knowledge of the Son of God, ver. 13. 'E may be plausibly considered instrumental (Arm., Mey.); as however this would seem pleonastic after the instrumental, or what Krüger (Sprachi. $ 48. 151 sq.) more inclusively terms the dynamic dat. ȧvéuw (see Heb. xiii. 9), and would mar the seeming parallelism with ἐν ἀγάπῃ (ver. 15), the prep. appears rather to denote the element, the evil atmosphere as it were, in which the varying currents of doctrine exist and exert their force; so Vulg., Clarom., Copt., Æth.Pol., and perhaps Goth., but see De Gabel. in loc. The term Kußela (p Heb.) properly denotes

Εν

'playing with dice' (Plato, Phædr. 274 D, πεττείας καὶ κυβείας: see Xen. Mem. I. 3. 2), and thence, by an easy transition, sleight of hand,' 'fraud' (πανουργία, Suid. ; comp. κυβεύειν, Arrian, Epict. II. 19, III. 21, cited by Wetst.): ἴδιον δὲ τῶν κυβευόντων τὸ τῇδε κᾀκεῖσε μεταφέρειν τοὺς ψήφους καὶ πανούργως τοῦτο ποιεῖν· Theod.; see Suicer, Thesaur. s. v. Vol. II. p. 181, Schoettg. Hor. Heb. Vol. I. p. 775- ἐν πανουργίᾳ πρὸς κ. τ. λ.] in craftiness tending to the deliberate system of error,' 'in astutiâ ad circumventionem erroris,' Vulg.; appositional and partly explanatory clause to the foregoing. The Auth. Ver. (comp. Syr.) is here too paraphrastic, and obscures the meaning of both πpòs and μelodeía. The former is not equivalent to κará, Rück., 'with,' Peile, but denotes the aim, the natural tendency, of Tavovpyía (comp. notes on Tit. i. 1); the μelodeía tŷs πλ. is that which Tavouрyia has in view (comp. πρÒя TÒν кαTарт. ver. 12), and to which it is readily and naturally disposed. As Tavovpyla is anarthrous, the omission of the art. before πpòs (which induces Rück. incorrectly to refer the clause to pepóμevo) is perfectly regular; see Winer, Gr. § 20. 4, p. 126. The somewhat rare term μεθοδεία, a δις λεγόμ. in the Ν.Τ. (see ch. vi. 11), must have its meaning fixed by μεθοδεύω. This verb denotes, the pursuit, &c. of a settled plan'-(a) honestly (Diod. Sic. 1. 81, μ. τὴν ἀλήθειαν ἐκ τῆς ἐμπειρίας), or (6) dishonestly (Polyb. Fr. Hist. xxxvIII. 4. 10), and hence comes to imply 'deception,' '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.) Xeiv: see also Münthe, Obs. p. 367.

Thus then μelodela is a deliberate planning or system' (Peile; tǹv μnXavǹv ékáλeσev, Theod.), the further idea of 'fraud' (téxvn ǹ dóλos, Suid., Eπißový, Zonar.) being here expressed in Tλávns: see Suicer, Thesaur. s. v. Vol. II. p. 329. The reading is doubtful: Tisch. (ed. 7) adopts the form Melodíar with B'D'FGKLN, and seve ral mss., but appy. without sufficient reason; as changes in orthography which may be accounted for by itacism or some mode of erroneous transcription must always be received with caution; comp. Winer, Gr. § 5. 4, p. 47. πλάνης has not here (nor Matth. xxvii. 64, 2 Thess. ii. 11) the active meaning of 'misleading' (De ut sedu

W., comp. Syr.?

cant), nor even necessarily that of ' delusion' (Harl.), but its simple, classical, and regular meaning, ‘error,' -'erroris,' Vulg., 'airzeins,' Goth. The gen. is obviously not the gen. objecti (Rück.), but subjecti,—it is the πλάνη which μεθοδεύει,— and thus stands in grammatical parallelism with the preceding gen. Tŵv ȧv0p. The use of the article must not be overlooked: it serves almost to personify πλάνη, not however as metonymically for 'Satan' (Beng.), but as 'Error' in its most abstract nature, and thus renders the contrast to ἡ ἀλήθεια, implied in ¿λŋ0εúovтes, more forcible and significant.

15. ἀληθεύοντες δέ] • but holding the truth, walking truthfully;' participial member attached to αὐξήσωμεν, and with it grammatically dependent on iva (ver. 14),-the whole clause, as the use of de (after a negative sentence) seems distinctly to suggest (comp. Hartung, Partik. dé, 2. 11, Vol. I. p. 171), standing in simple and direct op

position to the whole preceding verse (esp. to the concluding πλávŋs, De W.), without however any reference to the preceding negation, which would rather have required ἀλλά: see esp. Klotz, Devar. Vol. II. p. 3, 361, Donalds. Cratyl. § 201. The meaning of άλn@eúew is somewhat doubtful. On the one hand, such translations as ' veritati operam dare' (Calv.) and

even

"Wahrheit festhalten' (Rück.) are lexically untenable (see Rost u. Palm, Lex. s. v. åλŋ0. 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, Theat. 202 B, åλŋ@eúew tǹv ux [verum sentire,' Ast] Tepl autó: so in effect, but somewhat too strongly, Vulg., Clarom., Goth., 'veritatem facientes,' and sim. Copt. ἐν ἀγάπῃ] The connexion of these words has been much discussed. Are they to be joined (a) with the participle (Syr., Æth., Theoph., Ecum.), or (b) with the finite verb (Theod., who however omits aλn0., and appy. Chrys., τῇ ἀγάπῃ συνδεδεμένοι)? 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 ȧy. and either of the preposit. clauses in ver. 14 forms a negative argument, and the concluding words of ver. 16 (whether ev ȧy. be

joined immediately with αὔξησιν ποιεῖται Mey., or with οἰκοδομὴν) supply a positive argument in favour of (b) of such force, that this latter connexion must be pronounced the more probable, and certainly the one most in harmony with the context; comp. ch. i. 4. The order may have arisen from a desire to keep avròv as near as possible to its relative. εἰς αὐτόν] 'into Him,' Auth. Ver.; eis not implying merely 'in reference to' (Mey.), -a frigid and unsatisfactory interpretation of which that expositor is too fond (comp. notes on Gal. iii. 27), nor 'for' (Eadie), nor even simply 'unto,' 'to the standard of' (Conyb.; comp. eis ävdpa Téλecov, ver. 13), but retaining its fuller and deeper theological sense inlo,' so that aug. with els conveys both ideas, 'unto and into.' The growth of Christians bears relation to Christ both 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. Tа Távτа] 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. It now need scarcely be said that no 'supplement of Kaтà' (Eadie, Stier) is required; và πáνта is the regular accus. of what is termed the quantitative object (Hartung, Casus, p. 46), and serves to characterize the extent of the action; see Madvig, Gr. § 27, Krüger, Sprachl. § 46. 5. 4. ὅς ἐστιν

K. T.λ.]' who is the Head, even Christ.' There is here neither transposition (Grot., comp. Syr.), nor carelessness of construct. for εἰς αὐτὸν τὸν Χρ. (Pisc.). Instead of the ordinary form of simple, or what is termed parathetic

apposition (see exx. Krüger, Sprachl. $ 57. 9), the Apostle, not improbably for the sake of making è où, ver. 16, perfectly perspicuous (De W.), adopts the relatival sentence, with the structure of which the apposition is assimilated; see exx. Winer, Gr. § 48. 4. p. 424 (ed. 5), and Stallb. Plat. Apol. 41 A. The reading is somewhat doubtful: Rec. prefixes the art. to Xp. with DEF GKLX4; most mss.; Chrys., Theod. (De W., Mey.),—but appy. on authority inferior to that for its omission, viz. ABCN1; 3 mss.; Did., Bas., Cyr., al. (Lachm., Tisch., Alf.). Internal arguments cannot safely be urged, as the preponderance of instances of real omission (53) over those of insertion (31) is not very great; see the table drawn up by Rose in his ed. of Middleton, Gr. Art. Append. II. p. 490 sq., and Gersdorf, Beiträge, III. p. 272 sq. Under any circumstances the position of the word at the end of the verse gives it both force and emphasis.

6

16. oû] from whom,' Auth., 'ex quo,' Syr., Vulg., Clarom.,—not

in quo,' Æth. (both); è où, as the instructive parallel, Col. ii. 19, clearly suggests, being joined with auşnow TOLεîтαι, and ẻк, with its proper and primary force of origin, source, denoting the origin, the 'fons augmentationis,' Beng.; see notes on Gal. ii. 16. It is not wholly uninteresting to remark that the force of the metaphor is enhanced by the apparent physiological truth, that the energy of vital power varies with the distance from the head: see Schubert, Gesch. der Seele, § 22, p. 270 (ed. 1). συναρμολοyoúμevov] 'being fitly framed together;' pres. part., the action still going on: see notes on ch. ii. 21. συνβι

Bagóμevov] compacted,' OO

[et colligatum] Syr., 'connexum,' Vulg., Clarom., 'gagahafliÞ,' Goth.,-or more literally and with more special reference to derivation [BA-, Baívw], 'put together;' comp. Col. ii. 19, and in a figurative sense, Acts ix. 22, xvi. 10. The difference of meaning between συναρμ. and συνβ. has been differently stated. According to Bengel, the first denotes the harmony, the second the solidity and firmness of the structure. Perhaps the more exact view is that which the simple meanings of the words suggest, viz. that ouvß. refers to the aggregation, ovvapμ. to the inter-adaptation of the component parts. The external authority for the form σvvßiß. [AB(?)CD1FGN] is appy. sufficient to warrant the adoption of this less usual form; see Tisch. Prolegom. p. XLVII. διὰ πάσης ἁφῆς]

by means of every joint,' 'per omnem juncturam,' Vulg., Clarom., and sim. all the ancient Vv. Meyer still retains the interpr. of Chrys., Theod., ἁφὴ = αἴσθησις, and connects the clause with αὔξ. ποιεῖται: but the parallel passage, Col. ii. 19, τῶν ἁφῶν καὶ συνdéoμwv (observe esp. the omission of the 2nd article, Winer, § 19. 4, p. 116) leaves it scarcely doubtful that the meaning usually assigned (comp. Athen. III. 202 E, Plut. Anton. 27) is correct, and that the clause is to be connected with the participles. Tηs éπxopηylas] of the (spiritual) supply; the article implying the specific ἐπιχορ. which Christ supplies, τῆς χορηγίας τῶν χαρισμάτων, Chrys.: on the meaning of the word comp. notes on Gal. iii. 5. The gen. is not the gen. of apposition (Rück., Harl.), nor a