2. Because his power in heavenly places and his influence in heathen minds, specially in idolatry, was before the Spirit's mind.
3. Just wrath, but shows Jews, though nearer in dispensation, alike objects of it.
7. The word is used in contrast with the present time, but I do not doubt as a generality it includes all.
14. Because it is a great deal plainer thus generalized; to whom would ἀμφοτίρτους apply?
21. The context shows that it means the whole building. The criticism is difficult. I am disposed to leave out ή. (א has it as a correction. Chrys. in text); but I think πάσα ή οίκοίϋ/ιή would not do, as it would be then built, and that the force is as a whole, all the building. Compare Acts 2:3636Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:36): Ezek. 16:22Son of man, cause Jerusalem to know her abominations, (Ezekiel 16:2). Moral words have not the article; in them ‘every’ and ‘the whole' run into one another, as “all righteousness,” everything so characterized. This is quite general: so used of δΰναμις. We get all Israel as an army where it is Israel as a whole, not those of it; and where a thing which may be composed of many parts but is viewed as a whole, not as one, the article is not added. Often ‘every’ is tantamount. This is practically the case with πᾶσα γραφὴ θεόπνευστος where ‘all’ is as good as ‘every,’ or better. πᾶς δ Ἰσραήλ is one object, πᾶς Ἰσραήλ Israel as a whole. In Eph. 2 the church as a building is viewed as a whole (not yet ναὸς ἄγιος, it is growing to that); it is a building going on, the building grows as a whole. The following verse gives the particular present habitation in which the Gentiles συνοικοδομουωται.