Locke 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. Locke 5 For every man shall bear his own burden. For every one shall be accountable only for his own actions. Paul having laid some restraint upon the authority and forwardness of the teachers, and leading men amongst them, who were, as it seems, more ready to impose on the galatians what they should not, than to help them forward in the practice of gospel-obedience; he here takes care of them, in respect of their maintenance, and exhorts the galatians to liberality towards them, and, in general, towards all men, especially christians.
Locke 6 Let him, that is taught in the word, communicate unto him that teacheth in all good things. Locke 7 Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. Locke 8 For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. Locke 9 And let us not be weary in well-doing; for in due season we shall reap, if we faint not. Locke 10 As we have, therefore, opportunity, let us do good unto all men, especially unto them who are of the household of faith.
Locke 6 Let him, that is taught the doctrine of the gospel, freely communicate the good things of this world to Locke 7 him that teaches him. He, that lays out the stock of good things he has, only for the satisfaction of his own bodily necessities, conveniences, or pleasures, shall, at the harvest, find the fruit and product of such husbandry to be corruption and perishing. In doing thus, what is good and right, let us not wax weary; for in due season, when the time of harvest comes, we shall reap, if we continue on to do good, and flag not.
Locke 10 Therefore, as we have opportunities, let us do good unto all men, especially to those who profess faith in Jesus Christ, i. One may see what lay upon St. The like we have in Edition: current; Page: [ 74 ] the last chapter to the romans. He here winds up all with admonitions to the galatians, of a different end and aim they had, to get the galatians circumcised, from what he had in preaching the gospel.
Locke 11 You see how large a letter I have written unto you, with mine own hand,. Locke 12 As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. Locke 13 For neither they themselves, who are circumcised, keep the law; but desire to have you circumcised, that they may glory in your flesh. Locke 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
Locke 15 For, in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature. Locke 16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
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Locke 17 From henceforth let no man trouble me; for I bear in my body the marks of the Lord Jesus. Locke 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Locke 13 For even they themselves, who are circumcised, do not keep the law. And on all those, who walk by this rule, viz. Locke 17 From henceforth, let no man give me trouble by questions, or doubt whether I preach circumcision or no. It is true, I am circumcised. But yet the marks I now bear in my body, are the marks of Jesus Christ, that I am his.
The marks of the stripes, which I have received from the jews, and which I still bear in my body for preaching Jesus Christ, are Locke 18 an evidence that I am not for circumcision.
But finding them obstinate in their opposition to the gospel, he turned to the gentiles, ver. His stay here was about two years, as appears from Acts xviii. Besides what his so long abode in this one city, and his indefatigable labour every where, might induce one to presume, of the number of converts he made in that city; the scripture itself, Acts xviii. Corinth itself was a rich merchant-town, the inhabitants greeks, a people of quick parts, and inquisitive, 1 Cor. These things considered may help us, in some measure, the better to understand St.
This epistle was writ to the corinthians, anno Christi 57, between two and three years after St. Paul had left them. In this interval, there was got in amongst them a new instructor, a jew by nation, who had raised a faction against St. With this party, whereof he was the leader, this false apostle had gained great authority, so that they admired and gloried in him, with an apparent disesteem and diminishing of St.
Why I suppose the opposition to be made to St. Paul, in this church, by one party, under one leader, I shall give the reasons, that make it probable to me, as they come in my way, going through these two epistles; which I shall leave to the reader to judge, without positively determining on either side; and therefore shall, as it happens, speak of these opposers of St. Paul, sometimes in the singular, and sometimes in the plural number. This at least is evident, that the main design of St. Paul, in this epistle, is to support his own authority, dignity, and credit, with that part of the church which stuck to him; to vindicate himself from the aspersions and calumnies of the opposite party; to lessen the credit of the chief and leading men in it, by intimating their miscarriages, and showing their no cause of glorying, or being gloried in: that so withdrawing their party from the admiration and esteem of those their leaders, he might break the faction; and putting an end to the division, might re-unite them with the uncorrupted part of the church, that they might all unanimously submit to the authority of his divine mission, and with one accord receive and keep the doctrine and directions he had delivered to them.
This is the whole subject from chap. In the remaining part of this epistle, he answers some questions they had proposed to him, and resolves some doubts; not without a mixture, on all occasions, of reflections on his opposers, and of other things, that might tend to the breaking of their faction. Locke 1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother:. Locke 2 Unto the church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours.
Locke 4 I thank my God always, on your behalf, for the grace of God, which is given you, by Jesus Christ;. Locke 5 That, in every thing, ye are enriched by him, in all utterance, and in all knowledge:. Locke 6 Even as the testimony of Christ was confirmed in you.
Locke 7 So that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ:. Locke 8 Who also shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. Locke 9 God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ, our Lord. I thank God always, on your behalf, for the favour of God, which is bestowed on Locke 5 you, through Jesus Christ; So that, by him, you are enriched with all knowledge and utterance, and Locke 6 all extraordinary gift: As at first, by those miraculous gifts, the gospel of Christ was confirmed Locke 7 among you.
For God, who has called you unto the fellowship of his Son Jesus Christ, our Lord, may be relied on for what is to be done on his side. There were great disorders in the church of Corinth, caused chiefly by a faction raised there, against St. Paul: the partisans of the faction mightily cried up, and gloried in their leaders, who did all they could to disparage St. Paul, and lessen him in the esteem of the Edition: current; Page: [ 83 ] corinthians.
Paul makes it is business, in this section, to take off the corinthians from siding with, and glorying in, this pretended apostle, whose followers and scholars they professed themselves to be; and to reduce them into one body, as the scholars of Christ, united in a belief of the gospel, which he had preached to them, and in an obedience to it, without any such distinction of masters, or leaders, from whom they denominated themselves.
Commentaries on Ephesians
He also, here and there, intermixes a justification of himself, against the aspersions which were cast upon him, by his opposers. How much St. Paul was set against their leaders, may be seen, 2 Cor. The arguments used by St. Paul, to break the opposite faction, and put an end to all divisions amongst them, being various, we shall take notice of them, under their several heads, as they come in the order of this discourse. Christ; and therefore were not to fall into parties, denominated from distinct teachers, as they did in their schools of philosophy.
Locke 10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Edition: current; Page: [ 84 ] divisions among you; but that ye be perfectly joined together, in the same mind, and in the same judgment. Locke 11 For it hath been declared unto me, of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Locke 13 Is Christ divided? Locke 15 Lest any should say, that I had baptized in my own name.
Locke 16 And I baptized also the houshold of Stephanus: besides, I know not whether I baptized any other. Was Paul crucified for you? I baptized also the household of Stephanas; farther, I know not whether I baptized any other. The next argument of St. Paul, to stop their followers from glorying in these false apostles, is, that neither any advantage of extraction, nor skill in the learning of the jews, nor in the philosophy and eloquence of the greeks, was that, for which God chose men to be preachers of the gospel.
Those, whom he made choice of, for overturning the mighty and the learned, were mean, plain, illiterate men. Locke 17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. Locke 18 For the preaching of the cross is to them that perish foolishness: but unto us, which are saved, it is the power of God. Locke 19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
Locke 20 Where is the wise? Locke 21 For after that, in the wisdom of God, the world, by wisdom, knew not God, it pleased God, by the foolishness of preaching, to save them that believe. Locke 22 For the jews require a sign, and the greeks seek after wisdom:. Locke 23 But we preach Christ crucified, unto the jews a stumbling block, and unto the greeks foolishness. Locke 24 But unto them which are called, both jews and greeks, Christ, the power of God, and the wisdom of God:.
Locke 25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. Locke 26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. Locke 27 But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty:. Locke 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:.
Locke 29 That no flesh should glory in his presence. Locke 30 But of him are ye, in Christ Jesus, who, of God, is made unto us wisdom, and righteousness, and sanctification, and redemption:. Where the professor of human arts and sciences? Hath not God rendered all the learning and wisdom of this world foolish, and useless for the discovery of the truths of Locke 21 the gospel? For since the world, by their natural parts, and improvements in what, with them, passed for wisdom, acknowledged not the one, only, true God, though he had manifested himself to them, in the wise contrivance and admirable frame of the visible works of the creation; it pleased God, by the plain, and as the world esteems it foolish doctrine of the gospel, to save those who receive and believe Locke 22 it.
For reflect upon your selves, brethren, and you may observe, that there are not many of the wise and learned men, not many men of power, or of birth, among you, that Locke 27 are called. Locke 30 Natural, human abilities, parts or wisdom, could never have reached this way to happiness: it is to his wisdom alone, that ye owe the contrivance of it; to his revealing of it, that ye owe the knowledge of it; and it is from him alone, that you are in Christ Jesus, whom God has made to us, Christians, wisdom, and righteousness, and sanctification, and redemption, which is all the dignity and preeminence, all that is of any value, amongst us Christians: Locke 31 That as it is written, He that glorieth, should glory only in the Lord.
Locke 1 And I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the testimony of God. Locke 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. Locke 3 And I was with you in weakness, and in fear, and in much trembling. Locke 5 That your faith should not stand in the wisdom of men, but in the power of God. Neither did I in my discourses, or preaching, make use of any human art of persuasion, to inveigle you. The next argument the apostle uses to show them, that they had no reason to glory in their teachers, is, that the knowledge of the gospel was not attainable by our natural parts, however they were improved by arts and philosophy, but was wholly owing to revelation.
Locke 6 Howbeit we speak wisdom amongst them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought. Locke 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained, before the world, unto our glory. Locke 8 Which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory. Locke 10 But God hath revealed them unto us, by his Spirit; for the Spirit searcheth all things: yea, the deep things of God.
Locke 11 For what man knoweth the things of a man, save the spirit of a man, which is in him? Locke 12 Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things, that are freely given to us of God. Locke 14 But the natural man receiveth not the things of the Spirit of Edition: current; Page: [ 96 ] God: for they are foolishness unto him; neither can he know them; because they are spiritually discerned. Locke 15 But he, that is spiritual, judgeth all things, yet he himself is judged of no man. Locke 16 For who hath known the mind of the Lord, that he may instruct him?
Edition: current; Page: [ 95 ] Locke 11 For, as no man knoweth what is in the mind of another man, but only the spirit of the man himself that is in him: so, much less doth any man know, or can discover, the thoughts and counsels of Locke 12 God, but only the Spirit of God. But I who, renouncing all human learning and knowledge in the case, take all, that I preach, from divine revelation alone, I am sure, that therein I have the mind of Christ; and therefore, there is no reason why any of you should prefer other teachers to me; glory in them who oppose and villify me; and count it an honour to go for their scholars, and be of their party.
The next matter of boasting, which the faction made use of, to give the pre-eminence and preference to their leader, above St. Paul, seems to have been this, that their new teacher had led them farther, and given them a deeper insight into the mysteries of the gospel, than St. Paul had done. To take away their glorying on this account, St. Paul tells them, that they were carnal, and not capable of those more advanced truths, or any thing, beyond the first principles of christianity, which he had taught them; and, though another had come and watered what he had planted, yet neither planter, nor waterer, could assume to himself any glory from thence, because it was God alone, that gave the increase.
But, whatever new doctrines they might pretend to receive, from their magnified, new apostle, yet no man could lay any other foundation, in a christian church, but what he St. Paul, had laid, viz. Some of the particular hay and stubble, which this leader brought into the church at Corinth, he seems particularly to point at, chap. He further adds, that these extolled heads of their party were, at best, but men; and none of the church ought to glory in men; for even Paul, and Apollos, and Peter, and all the other preachers of the gospel, were for the use and benefit, and glory of the church, as the church was for the glory of Christ.
Moreover, he shows them, that they ought not to be puffed up, upon the account of these their new teachers, to the undervaluing of him, though it should be true, that they had learned more from them, than from himself, for these reasons:. Because all the preachers of the gospel are but stewards of the mysteries of God; and whether they have been faithful in their stewardship, cannot be now known: and, therefore, they ought not to be some of them magnified and extolled, and others depressed and blamed, by their hearers here, until Christ their Lord come; and then he, knowing how they have behaved themselves in their ministry, will give them their due praises.
Besides, these stewards have nothing, but what they have received; and, therefore, no glory belongs to them for it. Because, if these leaders were as was pretended apostles, glory, and honour, and outward affluence here, was not their portion, the apostles being destined to want, contempt, and persecution. They ought not to be honoured, followed, and gloried in, as apostles, because they had not the power of miracles, which he intended shortly to come, and show they had not.
Locke 1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
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Locke 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. Locke 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? Locke 5 Who then is Paul, and who is Apollos, but ministers, by whom ye believed, even as the Lord gave to every man?
Locke 6 I have planted, Apollos watered; but God gave the increase. Locke 7 So then, neither is he that planteth any thing, neither he that watereth; but God, that giveth the increase. Locke 8 Now he that planteth, and he that watereth, are one; and every man shall receive his own reward, according to his own labour. Locke 10 According to the grace of God, which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon.
But let every man take heed how he buildeth thereupon. Locke 11 For other foundation can no man lay, than that is laid, which is Jesus Christ. Locke 12 Now, if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;. Locke 16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? Locke 17 If any man defile the temple of God, him shall God destroy: for the temple of God is holy, which temple ye are. Locke 18 Let no man deceive himself: if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
Locke 19 For the wisdom of this world is foolishness with God: for it is written, He taketh the wise in their own craftiness. Locke 20 And again, The Lord knoweth the thoughts of the wise, that they are vain. Locke 21 Therefore let no man glory in men: for all things are yours:. Locke 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come: all are yours:. Locke IV. Locke 2 Moreover, it is required in stewards, that a man be found faithful.
Locke 4 For I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord.
Locke 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. Locke 6 And these things, brethren, I have in a figure transferred to myself, and to Apollos, for your sakes; that ye might learn in us, not to think of men above that which is written, that no one of you be puffed up, for one against another.
Locke 7 For who maketh thee to differ from another? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it? Locke 8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. Locke 9 For I think that God hath set forth us the apostles last, as it were, appointed to death. For we are made a spectacle unto the world, and to angels, and to men. Locke 11 Even unto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place.
Locke 12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:. Locke 13 Being defamed, we intreat: we are made as the filth of the world, and are the off-scouring of all things unto this day. Locke 14 I write not these things to shame you; but, as my beloved sons, I warn you. Locke 15 For, though you have ten thousand instructors in Christ, yet have ye not many fathers: for, in Christ Jesus, I have begotten you, through the gospel.
Locke 16 Wherefore I beseech you, be ye followers of me. Locke 17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways, which be in Christ, as I teach every where in every church. Locke 18 Now some are puffed up, as though I would not come to you. Locke 19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.
Locke 20 For the kingdom of God is not in word, but in power. What, then, are any of the preachers of the gospel, that you should glory in them, and divide into parties, under their Locke 5 names? Who, for example, is Paul, or who Apollos? What are they else, but bare ministers, by whose ministry, according to those several abilities and gifts, which God has besowed upon each of them, ye have received the gospel? They are only servants, employed to bring unto you a religion, derived entirely from divine revelation, wherein human abilities, or wisdom, had nothing to do.
The preachers of it are only instruments, by whom this doctrine is conveyed to you, which, whether you look on it in its original, it is not a thing of human invention or discovery; or whether you look upon the gifts of the teachers who instruct you in it, all is entirely from God alone, and affords you not the least ground to attribute any thing to your Locke 6 teachers. For example I planted it amongst you, and Apollos watered it: but nothing can from thence be ascribed to either of us: there is no reason for your calling yourselves, some of Paul, and others of Apollos.
Ephesians by Charles Hodge
Locke 7 For neither the planter, nor the waterer, have any power to make it take root, and grow in your hearts; they are as nothing, in that respect; the growth and Locke 8 success is owing to God alone. The planter and the waterer, on this account, are all one, neither of them to be magnified, or preferred, before the other; they are but instruments, concurring to the same end, and Edition: current; Page: [ ] therefore ought not to be distinguished, and set in opposition one to another, or cried up, as more deserving Locke 9 one than another.
We, the preachers of the gospel, are but labourers, employed by God, about that which is his work, and from him shall receive reward hereafter, every one according to his own labour; and not from men here, who are liable to make a wrong estimate of the labours of their teachers, preferring those, who do not labour together with God, who do not carry on the design, or work of God, in the gospel, or perhaps do not carry it on, equally with others, who are undervalued by them.
Besides which, no man can lay any other. If what he hath taught be sound and good, and will stand the trial, as silver and gold, and precious stones abide in the fire, he Locke 15 shall be rewarded for his labour in the gospel. But, if he hath introduced false and unsound doctrines into christianity, he shall be like a man, whose building, being of wood, hay, and stubble, is consumed by the fire, all his pains in building is lost, and his works destroyed and gone, though he himself should escape Locke 16 and be saved.
For all your teachers, whether Paul, or Apollos, or Peter, even the apostles themselves, nay, all the world, and even the world to come, all things are yours, for your sake and use:. Locke 1 As for me I pretend not to set up a school amongst you, and as a master to have my scholars denominated from me; no, let no man have higher thoughts of me, than as a minister of Christ, employed as his steward, to dispense the truths and doctrines of the gospel, which are the mysteries which God wrapped up, in types and obscure predictions, where they have lain hid, till by us, his apostles, he now reveals them.
Locke 2 Now that, which is principally required and regarded in a steward, is, that he be faithful in dispensing Locke 3 what is committed to his charge. But as for me, I value it not, if I am censured by some of you, or by any man, as not being a faithful steward: nay, as to Locke 4 this, I pass no judgment on myself. For though I can truly say, that I know nothing by myself, yet am I not hereby justified to you: but the Lord, whose steward I am, at the last day will pronounce sentence on my behaviour in my stewardship, and Locke 5 then you will know what to think of me.
But praise ought not to be given them, before the time, by their hearers, who are ignorant, Locke 6 fallible men. For what maketh one to differ from another? And if he received it as a steward, why does he glory in that, which is not Locke 8 his own?
However, you are mightily satisfied with your present state; you now are full, you now are rich, and abound in every thing you desire; you have not need of me, but have reigned like princes without me; and I wish truly you did reign, that I might come Edition: current; Page: [ ] and share in the protection and prosperity you enjoy, Locke 9 now you are in your kingdom. Locke 11 Even to this present hour, I both hunger and thirst, and want clothes, and am buffeted, Locke 12 wandering without house or home; And maintain myself with the labour of my hands. Being reviled, Locke 13 I bless: being persecuted, I suffer patiently: Being defamed, I intreat: I am made as the filth of the world, and the off-scouring of all things unto this Locke 14 day.
I warn you, I say, as Locke 15 your father: For how many teachers soever you may have, you can have but one father; it was I, that begot you in Christ, i. I converted you to Locke 16 christianity. Some, indeed, are puffed up, and make Locke 19 their boasts, as if I would not come to you. But I intend, God willing, to come shortly; and then will make trial, not of the rhetoric, or talking of those boasters, but of what miraculous power of the Holy Locke 20 Ghost is in them.
Another means, which St. Paul makes use of, to bring off the corinthians from their false apostle, and to stop their veneration of him, and their glorying in him, is by representing to them the fault and disorder, which was committed in that church, by not judging and expelling the fornicator; which neglect, as may be guessed, was owing to that faction. Because it is natural for a faction to support and protect an offender, that is of their side.
From the great fear St. Paul was in, whether they would obey him, in censuring the offender, as appears by the second epistle; which he could not fear, but from the opposite faction; they, who had preserved their respect to him, being sure to follow his orders. From what he says, ch. For that we may conclude, from his immediately insisting on it so earnestly, he had in his view, when he beseeches them to be followers of him, and consequently that they might join with him, and take him for their leader, ch. It may further be suspected, from what St. Paul says, ch.
For the judging spoken of, chap. The whole 6th chapter is spent in prosecuting the business of the fornicator, begun in the 5th. That this is so, is evident from the latter end, as well as beginning of the 6th chapter. And therefore, what St. Paul says of lawful, chap. Paul subjoin so many arguments wherewith he concludes this 6th chapter, and this subject to prove the fornication, in question, to be by the law of the gospel, a great sin, and consequently fit for a christian church to censure, in one of its members, however it might pass for lawful, in the esteem, and by the laws of gentiles?
There is one objection, which, at first sight, seems to be a strong argument against this supposition; that the fornication, here spoken of, was held lawful by the gentiles of Corinth, and that, possibly, this very case had been brought before the magistrate there, and not condemned. The objection seems to lie in these words, ch. The case, therefore, here seems to be this; the woman had parted from her husband; which it is plain, from chap.
For if, by the law of that country, a woman could not divorce herself from her husband, the apostle had there, in vain, bid her not leave her husband. Suitably hereunto, it is very remarkable, that the arguments, that St. Paul uses, in the close of this discourse, chap. That our bodies are made for the Lord, ver. That our bodies are members of Christ, ver. That our bodies are the temples of the Holy Ghost, ver. That we are not our own, but bought with a price, ver. All which arguments concern christians only; and there is not, in all this discourse against fornication, one word to declare it to be unlawful, by the law of nature, to mankind in general.
Those he professes, ch. These considerations afford ground to conjecture, that the faction, which opposed St. Paul, had hindered the church of Corinth from censuring the fornicator, and that St. Paul showing them their miscarriage herein, aims thereby to lessen the credit of their leader, by whose influence they were drawn into it. For, as soon as they had unanimously shown their obedience to St. Paul, in this matter, we see his severity ceases, and he is all softness and gentleness to the offender, 2 Cor. And he tells them in express words, ver. Locke 21 What will ye? Locke 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed, might be taken away from among you.
If we set aside worldly ways of thinking about work and embrace God's vision, we will be able to live fruitfully, with our work as a primary means to serve God and our fellow human beings, as well as a way to enjoy the fullness of life God intends for us. What is the place of our work in the grand scheme of things? Is work just an activity we need to get by in life? Or is it also a place where we find meaning, healing, and personal integration?
Thus Ephesians gives a new perspective, not only about God but also about ourselves. Our lives, our actions, and indeed our work take on fresh meaning. We live differently, we worship differently, and we work differently because of what God has done and is doing in Christ. Part I contains the introduction, translation, and exposition with notes on critical problems.
Part II provides one of the finest exegetical treatments to be found anywhere. The exposition is clear and nontechnical. This work is significantly different than the above work. Lloyd-Jones — An Ephesians of Ephesians , 8 vols. Ellicott, Charles J. Miller, Herbert Sumner — Commentary on St. Westcott, Brooke F. The Early Church on Ephesians. Chrysostom — Homilies on Galatians, Ephesians. Aquinas, Thomas — Commentary on Ephesians. Lightfoot, J.
On his work on Eph. A more sound, earnest, and instructive divine never lived. This book consists of notes of sermons preserved by a hearer. It is well worthy of study. His Memoir contains fragmentary remarks upon Ephesians 1. It is practical to a high degree, and goes into minute details of the married life, etc.
Manton, Thomas — Sermons upon Eph. Latin Commentary on Ephesians.