Queries and Answers on Ephesians
Unknown Author
Table of Contents
Queries on Ephesians 1
1. Wherein lies the special fitness of the apostle's designation of himself here (άπ. X. '1. S. θ. Θ.) and of the saints addressed?
4. What does the apostle mean by εἴλατο ἀπ’ ἀρχῆς, (2 Thess. 2:13) as distinguished from ἐξελέξατο ἡ. ἐν αὐ.? And how does πρὸ κατὰ κ. differ from πρὸ χρόνων αἰωνίων (2 Tim. 1:9)? Should ἐω ἀγάπγ be joined with προορίσας?
7. What is the proper force of ἔχομεν? will it bear “ever needing and ever having,” “never complete here below?” Why ἐν ῷ? Why in Col. 1 does the Spirit omit δια τ. αἵ? Why παραπτωμαίων rather than άμ?
8. Difference of σοφία and φρόνησις?
10. What is the force of the plural οὐρ. here and elsewhere as distinct from the singular?
11. Can ἐκληρὠθημεν be taken here as “were chosen as His inheritance?” or “were enfeoffed “.? Does καί bear on it?
13. Construction of ὐμεῖς with what verb to be supplied?
14. τῆς περιποιήσεως, form why? reference? Why ή καθ’ νμας πίστις rather than ή π. ὑμ.?
17. How are we to understand δῷη ύμῖν Πν. σ. κ. ἀποκ. of those already sealed and anointed? Construction of πεφ. τ. ὀφθ.?
19. Difference of δύναμις, κράτος, ἴσχυς?
21. Difference of ἀρχή, εξουσία, δύν. and κυρ.?
23. Precise force of τὰ π. ἐν π. πλ?
Answers on Ephesians 1
Verse 1. There is nothing very special in it, being used in 2 Corinthians, Colossians, and practically in 1 Corinthians.
4. 2 Thess. 2:13, is security in presence of the power of evil; Eph. 1:4 is the special calling of God's purpose in Christ as to our place before God, as verse 5 before the Father. ἐν ἀγάπῃ should not be joined with προορίσας. πρὸ κ. κ. is essentially the same with πρὸ χ. αἰ. but the former alludes to the absolute purpose of God's own mind as wisdom, as in Prov. 8, η. χ. a. compares it with God's dealings in all ages and its present revelation through the appearing of the second Man when probation of angels and men had been gone through.
7. ἔχομεν means we have as a present thing in contrast with ver. 14. ἐν ῷ. however gives it as in Christ, not its application at any given moment. Everything is said to be in Him in a special way. The introduction of complete or incomplete is a mistake; it is what we have in Christ, not in ourselves, though we have it. All is viewed in the thoughts of God, in Christ. In Col. 1:14, the object was to show what we had and in Whom, not how; in Whom, who by Him, and He is before, &c. παράρτωμα is more the actual offense against God, not the wandering from what is right. He deals as to these in the riches of His grace. Compare Rom. 5:17.
8. σοφία is the mind conceiving all things rightly φρονήσις is the activity of the mind seizing the objects presented to it.
. 10. οὐρανοί are the actual heavens; οὐρανός; what it is.
11. ἐκληρώθημεν does not mean chosen as His inheritance (enfeoffed is the opposite of this, put in possession of a fee or feu). It means ‘have been made to have our lot or inheritance,' καί is the inheritance as opposed to calling. We have both, see verse 18.
13. “Trusted” is all right enough, or “pretrusted.”
14. περιποιήσεως is the acquired possession in glory contrasted with our being ourselves redeemed. Compare Col. 1:20, 21. The faith which you have, or which is found in you, is much more expressive; that is all. He realizes a set of people where it is.
17. These questions on δῷη are answered in verse 13. πεφ. τ. ὀφθ. is quite simple, the eyes are the object of the πεφ.
19. δύναμις is competency to act, δύναμαι; κράτος, might, relative power; ἴσχυς! mere bodily or actual strength. But the words are multiplied immutatively.
21.ἀρχή is authority contemplated as the beginning or origin of acts; ἐξουσία one who has a title to act, a right over; δύωαμις power (see above) κυριότης from one who is over or rules, lordship; but it purposely takes in all forms, not with the object of distinction but of Universality.
23. Divine filling of all things absolutely; compare also 4:10, which is not to be left out.
Queries on Ephesians 2
chap. ii.
2. Why the twofold description of the enemy?
3. What is the precise idea of ὀργῆς here?
7. Does the phrase τόῖς αἰῶσιν τ. ἐπερχομένοις take in the eternal state?
14. Why τά ἀμφύτερα rather than τοὺς ἀμφ.?
21. Are we compelled either to adopt the R. T. insertion of ἡ (with A,C,P, &c.) or to admit the later Greek usage and translate πᾶσα οἰκ. “the whole” or “all the building?”
Answers on Ephesians 2
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 2:36: Ezek. 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.
Queries on Ephesians 3
6. Does εἴναι here express not the design but the subject and purpose, “that the Gentiles are?”
8. Is it just to draw from τῷ ἐλαχ. π. ἁ. not only the remembrance of the former persecution of the church but of his own sinful nature (1 Tim. 1:15, εἰμί, not ἠν)?
9. How are we to understand ἀπὸ τῶν αἰώνων compared with Rom. 16:25 Cor. 2:7, as well as verse 11 following?
21. Does the last phrase take in eternity as well as the millennial age?
Answers on Ephesians 3
6. είωαι is the abstract thought; they were to be so.
8. It is a present sense: what he was accounts for his sense of it. Compare 1 Cor. 15:9.
9. The apostle everywhere speaks of a mystery which was in the counsels of God before the world and not revealed before the cross, when the responsibility of man, the first Adam, reached its climax (save Christ's intercession for the Jews on the cross).
21. Yes, it uses elaborate expressions to give continuance and forever.
Queries on Ephesians 4
1-4. What exactly is “the calling” here? and what the unity of the Spirit (ver. 3)? and what the connection with “There is one body” &c?
9. What is the exact meaning of τὰ κατώτερα τῆς γῆς?
12. Are we to regard εἰς-εἰς as two members referring to the more immediate, πρός to the more ultimate and final purpose of the action? Cf. Rom. 15:2.
13. What is the force of the various clauses “at the unity,” &c. “at the full-grown man,” “at the measure” &c.? Was it then, or will it be when all is complete?
22. What is the construction in verse 22-24?
Answers on Ephesians 4
1-4. The calling refers back to chap. 2 and what precedes, only enlarged by chapter 3. The unity of the Spirit is the realization, in walk down here by the power of the Spirit and in spiritual life, of the unity they have in Christ. The body is one and cannot but be; it gives character to the unity but is not it.
9. κατῶτερα does not mean anything particular but what is below, the apparent earth in contrast with above all heavens, so as to fill all things. It naturally suggests Hades, which gives no definite idea, and is not meant to do so.
12. πρός is the proper object and purpose first in the apostle's mind, but then use reaches out to the secondary more collective ones.
13. The whole is Christ being fully formed in us and we after Him in soul, according to the revelation that has been made of Him, my soul formed into all revealed of Him.
22-24. The truth as it is in Jesus is the having put off and having put on; the renewing is constant, hence ἀνανεοῦσθαι, in Colossians ἀωακαιωούμενον and in knowledge.
Queries on Ephesians 5
13. Is it “everything that is manifested” Or “that which maketh everything manifest?”
14. What Old Testament scripture is used, and how?
19. Difference of “psalms, hymns, and spiritual songs?”
21. The best authorities have “fear of Christ: “what is gained spiritually?
23. What is the connection of “He is the Savior of the body?”
Answers on Ephesians 5
13. I believe “what makes everything manifest,” though difficulty is made as to the voice of φαν.
14. I suppose Isa. 60:1·
19. “Hymns” were more especially festival praises to God. “Psalms” were chanted with instruments, but afterward, though in divine service, of a general character. “Spiritual songs” were not necessarily divine service, though spiritual with every kind of development of thought. But the object is not to define but to speak of every sort which saints could sing together in liberty.
21. The importance is the place it puts Christ in. The fear of God is not within the special circle of Christ's government as Lord. This is (so in Colossians), the grace of Christ and word of Christ are not the same surely but bring them close to the heart in the path in which we walk. The fear of God is a general moral state.
23. The connection of husband and wife is in the body though in the Lord, and His delivering power and blessing include the body.
Queries on Ephesians 6
2. Why this use of the law for Christian children? knowing what 1 Tim. 1 says of its application?
12. Why “blood and flesh?” and what is conveyed by the various designations of the power of evil?
24. The force of “in incorruption” and its connection?
Answers on Ephesians 6
2. He is showing the importance which this duty had under the law, and thus God's mind.
12. He refers to Canaan and Joshua. Ours is another kind of combat. “Blood and flesh” are not evil here, but men as such contrasted with wicked spirits.
24. ἐν ἀφθ is the character of their state and affections. But I should recommend the enquirer to study the Word for himself before God, remembering that the things of God are spiritually discerned, and this too connected with the thought of God, the mind of Christ: qui hæret in litera hæret in cortice.
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