*IN CHRIST
*Our mission is to preach the Gospel of Jesus Christ absolutely free. We do not want donation. We only want you to know the truth.
BY WILLIE WONG
ACCORDING TO MERRIAM WEBSTER’S DICTIONARY AS A PREPOSITION “IN” :“used as a function word to indicate inclusion, location, or position within limits.”
When we say “in Christ”, we mean within limits of the inclusion, location, and position of Christ.
1.) Faith in Christ Jesus
Act 24:24, “Now some days later Felix arrived with Drusilla his wife, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus.”
Christians are disciples who have faith in Jesus Christ as their Lord and Savior.
Felix came with his wife Drusilla – Drusilla was the daughter of Herod Agrippa the elder, and was engaged to be married to Epiphanes, the son of King Antiochus, on condition that he would embrace the Jewish religion; but as he afterward refused to do that, the contract was broken off. Afterward she was given in marriage, by her brother Agrippa the younger, to Azizus, king of Emesa, upon his consent to be circumcised. When Felix was governor of Judea, he saw Drusilla and fell in love with her, and sent to her Simon, one of his friends, a Jew, by birth a Cyprian, who pretended to be a magician, to endearour to persuade her to forsake her husband and to marry Felix. Accordingly, in order to avoid the envy of her sister Bernice, who treated her ill on account of her beauty, “she was prevailed on,” says Josephus, “to transgress the laws of her forefathers, and to marry Felix” (Josephus, Antiq., book 20, chapter 7, sections 1 and 2). She was, therefore, living in adultery with him, and this was probably the reason why Paul dwelt in his discourse before Felix particularly on “temperance,” or chastity. See the notes on Acts 24:25.”
He sent for Paul, and heard him – Perhaps he did this in order to be more fully acquainted with the case which was submitted to him. It is possible, also, that it might have been to gratify his wife, who was a Jewess, and who doubtless had a desire to be acquainted with the principles of this new sect. It is certain, also, that one object which Felix had in this was to let Paul see how dependent he was on him, and to induce him to purchase his liberty.
Concerning the faith in Christ – Concerning the Christian religion. Faith in Christ is often used to denote the whole of Christianity, as it is the leading and characteristic feature of the religion of the gospel.”
2Ti 3:15, “and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.”
Gal 2:16, “nevertheless, knowing that a person is not justified by works of the Law but through faith in
Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by works of the Law; since by works of the Law
no flesh will be justified.”
Sons and daughters of God through faith in Christ
Gal 3:26, “For you are all sons and daughters of God
through faith in Christ Jesus.”
Cambridge Bible for Schools and Colleges
- Ye are] The change from the first person ‘we are’ Galatians 3:25 to the second ‘ye are’ marks a transition from an argument to an appeal. The converse is found 2 Corinthians 6:14; 2 Corinthians 6:16; 2 Corinthians 7:1; 1 Thessalonians 5:6.
all] Both Jews and Gentiles—an indirect confirmation of the statement that the law is not against the promises of God.
the children] Better, sons. Comp. John 1:12 ‘As many as received Him, to them gave He power to become the sons of God, even to them which believe on His name.’
26–29. The selection of the metaphor of Galatians 3:24-25 is by no means accidental. It suggests and leads up to the grand revelation of Gospel blessedness contained in the peroration to this chapter. The very fact that we were under tutelage proves that our true relation to God is that of sons, a relationship into which we all, both Jews and Gentiles, entered by believing in Jesus Christ. Of this relationship our Baptism was the sign and pledge and instrument. We therein became clothed with Christ. Our nakedness was covered with the robe of His perfect righteousness. He became the circumambient, enveloping element in which our new life is lived and sustained. And here the external distinctions, of Jew and Gentile, bond and free, nay, even that which has so long separated the sexes, disappears. In Christ all are united who by faith are united to Him. And if we belong to Christ, if we are part of Him, who is the promised Seed, then we are the seed of Abraham, we are heirs according to the promise.”
Phl 3:9, “and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.”
- ) Redemption which is in Christ
Rom 3:24, “being justified as a gift by His grace through the redemption which is in Christ
Jesus.”
Salvation is a gift of God through the redemption which is in Christ Jesus.
Ellicott’s Commentary for English Readers
- Being justified.—We should more naturally say, “but now are justified.” The construction in the Greek is peculiar, and may be accounted for in one of two ways. Either the phrase “being justified” may be taken as corresponding to “all them that believe” in Romans 3:22, the change of case being an irregularity suggested by the form of the sentence immediately preceding; or the construction may be considered to be regular, and the participle “being justified” would then be dependent upon the last finite verb: “they come short of the glory of God, and in that very state of destitution are justified.”
Freely.—Gratuitously, without exertion or merit on their part. (Comp. Matthew 10:8; Revelation 21:6; Revelation 22:17.)
By his grace.—By His own grace. The means by which justification is wrought out is the death and atonement of Christ; its ulterior cause is the grace of God, or free readmission into His favour, which He accords to man.
Redemption.—Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood. This last is the pivot upon which the whole idea of redemption turned. It is therefore clear that the redemption of the sinner is an act wrought objectively, and, in the first instance, independently of any change of condition in him, though such a change is involved in the appropriation of the efficacy of that act to himself. It cannot be explained as a purely subjective process wrought in the sinner through the influence of Christ’s death. The idea of dying and reviving with Christ, though a distinct aspect of the atonement, cannot be made to cover the whole of it. There is implied, not only a change in the recipient of the atonement, but also a change wrought without his co-operation in the relations between God and man. There is, if it may be so said, in the death of Christ something which determines the will of God, as well as something which acts upon the will of man. And the particular influence which is brought to bear upon the counsels of God is represented under the figure of a ransom or payment of an equivalent. This element is too essentially a part of the metaphor, and is too clearly established by other parallel metaphors, to be explained away; though what the terms “propitiation” and “equivalent” can mean, as applied to God, we do not know, and it perhaps does not become us too curiously to inquire.
The doctrine of the atonement thus stated is not peculiar to St. Paul, and did not originate with him. It is found also in the Synoptic Gospels, Matthew 20:28 ( = Mark 10:45), “The Son of Man came to give His life a ransom for many,” and in Hebrews 9:15, “And for this cause He is the Mediator of the New Testament, that by means of death, for the redemption (ransoming) of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” (Comp. 1John 2:2; 1Peter 1:18-19; 1Peter 2:24, et al.)”
3.) Eternal life in Christ
Rom 6:23, “For the wages of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord.”
Cambridge Bible for Schools and Colleges
- For] The “for” refers to the last statement. The verse may be paraphrased, “For whereas the wages of sin is death, the gift of God is, as we have now said, eternal life.”
wages] The Gr. is same word as Luke 3:14; 1 Corinthians 9:7; 2 Corinthians 11:8. It strictly denotes pay for military service; and the metaphor here therefore points not to slavery so much as to the warfare of Romans 6:13 (where see note on weapons). The word is full of pregnant truth. Death, in its most awful sense, is no more than the reward and result of sin; and sin is nothing less than a conflict against God.
gift] The Gr. is same word as free gift, ch. Romans 5:15.—This word here is, so to speak, a paradox. We should have expected one which would have represented life eternal as the issue of holiness, to balance the truth that death is the issue of sin. And in respect of holiness being the necessary preliminary to the future bliss, this would have been entirely true. But St Paul here all the more forcibly presses the thought that salvation is a gift wholly apart from human merit. The eternal Design, the meritorious Sacrifice, the life-giving and love-imparting Spirit, all alike are a Gift absolutely free. The works of sin are the procuring cause of Death; the course of sanctification is not the procuring cause of Life Eternal, but only the training for the enjoyment of what is essentially a Divine gift “in Jesus Christ our Lord.”
through] Lit., and better, in. The “life eternal” is to be found only “in Him,” by those who “come to Him.” His work is the one meritorious cause; and in His hands also is the actual gift. (John 17:2-3).”
Alive to God in Christ
Rom 6:11, “So you too, consider yourselves to be dead to sin, but alive to God in Christ Jesus.”
Cambridge Bible for Schools and Colleges
- Likewise] Here is the strict result of the truth just stated, when the position of Christ as the Second Adam is remembered. What He did and does, as such, was done and is done by those who are “in Him” as their Head.
reckon] This word, just as in Romans 3:28, (E. V., “conclude,”) marks a solid inference from facts. It implies also here an application of that inference to conscience, affections, and will; such as is now developed by the argument.
through Jesus Christ] Lit., and far better, in Jesus Christ. The word “in” is quite strictly used here, of the relation of the Second Adam to His brethren.—“Our Lord” should be omitted, on evidence of MSS., &c.”
In Christ all will be made alive
1Co 15:22, “For as in Adam all die, so also in
Christ all will be made alive.”
Ellicott’s Commentary for English Readers
- As in Adam . . .—Better, as in the Adam all die, so in the Christ shall all be made alive. The first Adam and the second Adam here stand as the heads of Humanity. All that is fleshly in our nature is inherited from the Adam; in every true son of God it is dying daily, and will ultimately die altogether. All that is spiritual in our nature we inherit from the Christ; it is immortal, is rising daily, will ultimately be raised with a spiritual and immortal body. We must remember that the relationship of Christ to Humanity is not to be dated only from the Incarnation. Christ stood in the same federal relation to all who went before as He does to all who have come since. (See the same thought in 1Corinthians 10:4, and in Christ’s own words, “Before Abraham was, I am.”) The results of Christ’s death are co-extensive with the results of Adam’s fall—they extend to all men; but the individual responsibility rests with each man as to which he will cherish—that which he derives from Christ or that which he derives from Adam—the “offence” of Adam or the “grace” of Christ. The best comment on this passage is, perhaps, the prayer in the Baptismal Office: “O merciful God, grant that the old Adam in this child may be so buried, that the new man may be raised up in him.” There seems to be this moral significance in these words of St. Paul, as well as the obvious argument that, as all men die physically, so all shall be raised from the dead; as we have the evidence of death in the death of a man and of all men, so we have the evidence (and not the mere theoretical promise) of a resurrection in the resurrection of the Man Christ Jesus.”
4.) No condemnation in Christ
Rom 8:1, “Therefore there is now no condemnation
at all for those who are in Christ Jesus.”
Ellicott’s Commentary for English Readers
(1-11) A result is thus attained which the law of Moses could not accomplish, but which is accomplished in the gospel. The Christian is entirely freed from the law of sin and death, and from the condemnation that it entails. But he is so upon the condition that this freedom is for him a reality—that it really proceeds from the indwelling Spirit of Christ.
(1) Therefore.—The Apostle had already, at the end of the last chapter, “touched the confines” of that state of deliverance and of liberty which he is now going on to describe. The opening of this chapter is, therefore, connected in form with the close of the last. The intervention of Christ puts an end to the struggle waged within the soul. There is therefore no condemnation, &.
Condemnation.—The condemnation which in the present and final judgment of God impends over the sinner, is removed by the intervention of Christ, and by the union of the believer with Him. By that union the power and empire of sin are thrown off and destroyed. (Comp. Romans 8:3.) There is a certain play on the word “condemn.” By “condemning” the law of sin, Christ removed “condemnation” from the sinner. He removed it objectively, or in the nature of things, and this removal is completed subjectively in the individual through that bond of mystical and moral attachment which makes what Christ has done his own act and deed.
To them which are in Christ Jesus.—Those “who live and move and have their (spiritual) being” in Christ. To “have the Spirit of Christ” is a converse expression for the same idea. In the one case the believer is regarded as reaching upwards, as it were, through faith, and so incorporating and uniting himself with the Spirit of Christ; in the other case, the Spirit of Christ reaches downwards and infuses itself into the believer. This is the peculiar mysticism of the Apostle.
Who walk not after the flesh, but after the Spirit.—These words are wanting in the foremost representatives of every group of authorities (except, perhaps, those which belong to the region of Syria), and must certainly be omitted. They have been brought in here from Romans 8:4.
- ) The Spirit of life in Christ
Rom 8:2, “For the law of the Spirit of life in
Christ Jesus has set you free from the law of sin and of death.”
Ellicott’s Commentary for English Readers
- A statement of the great antithesis, of which the rest of the section is a development, between the law of the Spirit of life and the law of sin and of death.
The law of the Spirit of life.—A phrase defining more fully the mode in which the union with Christ becomes operative in the believer. It begins by imparting to him the Spirit of Christ; this Spirit creates within him a law; and the result of that law is life—that perfect spiritual vitality which includes within itself the pledge of immortality.
The Spirit.—That is, the Spirit of Christ, as in Romans 8:9, which is hardly as yet conceived of as a distinct personality, but representing the continued action and influence which the ascended Saviour exercises upon the believer.
In Christ Jesus.—These words are best taken with “hath made” (rather, made, when it was imparted to me) “me free.” The law of the Spirit of life, in Christ (i.e., operating through my union with Christ), made me free from the law of sin and of death.
From the law of sin and death.—The direct contrast to the foregoing. Not here the law of Moses, but the power of sin, the corrupt element in our nature, acting upon the soul, and itself erecting a kind of law, saying, “Thou shalt,” where the law of God says “Thou shalt not;” and “Thou shalt not,” where the law of God says “Thou shalt.” The effect of this reign of sin is death—spiritual death—bearing in itself the pledge of eternal death.”
6.) The love of God in Christ
Rom 8:39, “nor height, nor depth, nor any other
created thing will be able to separate us from the love of God that is in Christ Jesus our Lord.”
Nor height, nor depth; i.e. neither the height of honour and worldly advancement, nor the depth of disgrace and worldly abasement. Some take height and depth for a comprehensive expression, which the Scripture uses, when he takes in all, and leaves nothing out.
Nor any other creature; this is added to the rest, as an &c. at the end of a sentence; and to supply whatever our fancies might in this case, frame to themselves. Or the apostle here makes an end of his induction; and because it had been endless to reckon up all the creatures, he closeth in this manner: If there be any other creature.
Shall be able to separate us from the love of God, which is in Christ Jesus our Lord; which he bears to us, as members of Christ, and by faith united to him: see Romans 8:35, and the notes there.”
7.) The truth in Christ
Rom 9:1, “I am telling the truth in Christ, I am not lying; my conscience testifies with me in the Holy Spirit.”
Cambridge Bible for Schools and Colleges
Ch. Romans 9:1-6. The problem of Jewish unbelief: Paul’s distress in view of it
1. I say the truth in Christ, &c.] The discussion of the case of Israel occupies tins chapter and the next two. On the general subject thus introduced, we offer a few remarks. (See also Introduction, I. § 26.)
(1) The dedication of this large section to this special case is not out of proportion. Israel not only was immensely important as the Depositary of Revelation for ages past and the possessor as such of inestimable privileges, (Romans 9:4-5,) but at the time of St Paul it formed the vast majority of all professed believers in the God of Revelation. The unbelief of the great majority of Israel was therefore not only a distress to the Christian’s heart, but a perplexity to his mind, and so needed very special treatment and explanation.
(2) He distinctly foretells a future of grace and mercy for Israel, on a grand scale of conversion. A time is to come when “blindness in part” is no longer to characterize Israel as a people; that is to say, a time when unbelief, if existing still at all, shall be the exception, not the rule.
(3) He does not touch on any other than the spiritual aspects of that future. As to the question of a political, or local, restoration of Israel, or both, he is entirely silent whether to affirm or deny; and so in all his Epistles. So it is also in all the N. T. Epistles. St Paul’s great object here is (1) to explain the spiritual alienation of the mass of Israelites, and (2) to open the prospect of its blessed reversal.
in Christ] As a “member of Christ,” and so bound to inviolable truthfulness; and as speaking to other “members.” (Ephesians 4:25.)
I lie not] On this and similar appeals see on Romans 1:9.—The special reason for such words here is, perhaps, the thought that both Gentile Christians and unbelieving Jews (for different reasons) might think him now regardless of his earthly kindred, because so resolute in teaching the entire spiritual equality of all believers, Jew or Gentile. The Epistle might possibly be heard or read by unconverted Jews; and such words as these might reach their hearts.
my conscience also bearing me witness] Paul, as a man speaking to men, was corroborated (in his own consciousness) by Paul speaking to himself. Word and conscience coincided in statement.
in the Holy Ghost] Who, as the Sanctifier, pervades the conscience with new and intense light and sensibility. The reference is not to inspiration but to spirituality, of which he has said so much in ch. 8.”
8.) The grace of God which was given you in Christ
1Co 1:4, “I thank my God always concerning you for the grace of God which was given you in Christ
Jesus.”
Verses 4-9. – The thanksgiving. The thanksgiving is a feature in almost every Epistle of St. Paul, except the Epistle to the Galatians, in which he plunges at once into severe reprobation. Verse 4. – I thank my God. It is probable, from papyrus rolls in the British Museum, that the general form and outline of letters was more or less conventional. In St. Paul, however, this thanksgiving is the natural overflow of a full heart. It was no mere compliment or rhetorical artifice like the captatio benevolentiae, or endeavouring to win the hearers by flattery, which we find in most ancient speeches. My God (Romans 1:8). Always; that is, constantly; on all occasions of special prayer. He could still thank God for them, though his letter was written “with many tears” (2 Corinthians 2:4). For the grace of God. The grace (χάρις) of spiritual life showing itself in many special spiritual gifts (χαρίσματα), such as “the gift of tongues.” Which was given you. This is one of St. Paul’s “baptismal aorists.” He always regards and speaks of the life of the soul as summed up potentially in one supreme moment and crisis – namely, the moment of conversion and baptism. The grace given once was given for ever, and was continually manifested. In Christ Jesus. St. Paul regarded the life of the Christian as “hid with Christ in God,” and of Christ as being the Christian’s life (see Romans 6:23; 2 Corinthians 4:10, 11; Colossians 3:3, 4; 2 Timothy 1:1; 1 John 5:11, etc.). 1 Corinthians 1:4.”
Eph 2:7, “so that in the ages to come He might show the boundless riches of His grace in
kindness toward us in Christ Jesus.”
I am an old man. Without the grace of God, I would have died long ago.
9.) One body in Christ
Rom 12:5, “so we, who are many, are one body
in Christ, and individually parts of one another.”
So we, being many – We who are Christians, and who are numerous as individuals.
Are one body – Are united together, constituting one society, or one people, mutually dependent, and having the same great interests at heart, though to be promoted by us according to our special talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc.; so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us.
In Christ – One body, joined to Christ, or connected with him as the head; Ephesians 1:22-23, “And gave him to be head over all things to the church, which is his body;” compare John 15:1-7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or any thing particularly mysterious or unintelligible. Christians acknowledge him as their head. that is, their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by especially tender ties of affection, gratitude, and friendship; they are united in him, that is, in acknowledging him as their common Lord and Saviour. Any other unions than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than what binds friend to friend, children to parents, or husbands to their wives; compare Ephesians 5:23-33. (See the supplementary note at Romans 8:17.)
And every one members one of another – Compare 1 Corinthians 12:25-26. That is, we are so united as to be mutually dependent; each one is of service to the other; and the existence and function of the one is necessary to the usefulness of the other. Thus, the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions or be of use if it were not for the eye; the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus, in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here:
- That no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his.
- God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body.
- no one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in 1 Corinthians 12:21-25.”
10.) The approved in Christ
Rom 16:10, “Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus.”
Cambridge Bible for Schools and Colleges
- Apelles] A Greek name. It is used by Horace, in a well-known passage, (Satires, I. v. 100,) as a name common among Jews.
approved in Christ] i.e. one who has been tested and found true, as a “member of Christ.” Perhaps he had borne special suffering or sorrow with strong faith.
them which are of Aristobûlus’ household] Lit. those from amongst Aristobulus’.—Aristobulus’ name is Greek: we know no more of him. He may, or may not, have been a Christian; and the latter is slightly the more likely alternative. See next verse, and cp. Php 4:22.—“Those from amongst his” household, or people, are probably the converts in his familia, or establishment, of slaves and freedmen.”
11.) Sanctified in Christ
1Co 1:2, “To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus,
saints by calling, with all who in every place call
on the name of our Lord Jesus Christ, their Lord and ours.”
You cannot be sanctified by pope, Mary or Peter. ONLY the precious blood of Jesus can cleanse us from our sins.
Cambridge Bible for Schools and Colleges
- to them that are sanctified in Christ Jesus] Literally, to them that have been sanctified. The word here rendered sanctify means (1) to consecrate to the service of the Deity, and hence (2) to purify, make holy. The word here partakes of both senses. Those who have become united to Christ by faith have not only been dedicated to Him, but have been made partakers of His holiness by their participation in the Life that is in Him. But such persons were by no means as yet free from actual sin, as chapters 5, 6, 8, 11. conclusively prove. “The Church of Christ, abstractedly and invisibly, is a kingdom where no evil is; in the concrete, and actually, it is the Church of Corinth, Rome, or England, tainted with impurity. And yet, just as the mudded Rhone is really the Rhone and not mud and the Rhone, so there are not two churches, the Church of Corinth and the false church within it, but one visible Church, in which the invisible lies concealed.” Robertson, On the Corinthians, Lect. ii.
called to be saints] Literally, called saints—because the faculty of saintliness, if not actual saintliness itself, had been communicated to every member of the Church. The only difference between ‘saints’ and ‘them that are sanctified’ is that the latter expression has reference to a past act of God’s mercy, the former to the present condition of those who have benefited from it.
with all that in every place call upon the name of Jesus Christ our Lord] The Epistle, which dealt with so many and such weighty truths, was not to be treasured up as the peculiar heritage of the Corinthian Church, but was to be regarded as the common possession of the universal Church of Christ. Or perhaps it is better, with Olshausen, to regard the Apostle as reminding the Corinthians that they form only a part, and that but a small one, of the whole Church of Christ, a consideration which their self-satisfaction was leading them to forget.”
12.) Due to Him that you are in Christ
1Co 1:30, “But it is due to Him that you are in
Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption.”
But of him are ye in Christ Jesus; of his grace ye are implanted into Christ, and believe in him. You are of him, not by creation only, as all creatures are, but by redemption and regeneration, which is in Christ Jesus, who of God is made unto us wisdom; the principal means by which we come to the knowledge of God, and an acquaintance with his will; for he is the image of the invisible God, Colossians 1:15. The brightness of his Father’s glory, and the express image of his person, Hebrews 1:3. God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Corinthians 4:6. So that he who hath seen him, hath seen the Father, John 14:9. All the treasures of wisdom and knowledge are hid in him, Colossians 2:3. And no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him, Matthew 11:27. Thus, though God destroyed the wisdom of the wise, yet the Corinthians were not without wisdom; for God had made Christ to them wisdom, both causally, being the author of wisdom to them; and objectively, their wisdom lay in their knowledge of him, and in a fellowship and conmmnion with him. And whereas they wanted a righteousness in which they might stand before God justified and accepted, God had also made Christ to them righteousness: Sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, Romans 8:3,4.
And sanctification also, believers being renewed and sanctified by his Spirit.
And he is also made redemption: where by redemption is meant the redemption of the body, mentioned Romans 8:23; so as redemption here signifies the same with resurrection of the body. Christ is the resurrection, and the life, John 11:25.”
13.) You are prudent in Christ
1Co 4:10, “We are fools on account of Christ,
but you are prudent in Christ! We are weak, but you are strong! You are distinguished, but we are without honor!
1 Corinthians 4:10-13. We are fools — In the account of the world, for Christ’s sake — Because we expose ourselves to so many dangers and sufferings for his cause: or because we preach the plain truths of the gospel, and affirm such high things of one who was crucified as a malefactor. But ye are wise in Christ — Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think so too: or, you think you have found out a way at once of securing the blessings of the gospel, and escaping its inconveniences and persecutions. We are weak — In presence, in infirmities, and in sufferings: but ye are strong — Just in opposite circumstances. Ye are honourable — Adorned with extraordinary gifts, in which you are ready to glory, and some of you appear in circumstances of external distinction; but we are despised — Treated with contempt wherever we come. Or the apostle may be considered in this verse as repeating ironically the things which his enemies in Corinth said of him, and as attributing to them, in the same spirit of irony, the contrary qualities. Even unto this present hour — Not only at our first entrance upon our office, when all the world was set against Christianity, but still, though many thousands are converted; we both hunger and thirst, &c. — Are destitute of necessary food and apparel, and exposed to wants of all sorts. Who can imagine a more glorious triumph of the truth than that which is gained in these circumstances? When Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered dress, before persons of the highest distinction, and yet commanded such attention, and made such deep impressions upon them! Being reviled, we bless, suffer it, entreat — We do not return revilings, persecution, defamation; nothing but blessing, We are made as the filth of the world, and the off-scouring of all things — Such were those poor wretches among the heathen, who were taken from the dregs of the people to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars. And when the ashes of those unhappy men were thrown into the sea, those very names were given them in the ceremony.”
14.) Triumph in Christ
2Co 2:14, “But thanks be to God, Who always leads
us in triumph in Christ, and through us reveals the fragrance of the knowledge of Him in every place.”
Cambridge Bible for Schools and Colleges
- Now thanks be unto God] This passage is an instance of the abrupt digressions peculiar to St Paul’s style. See Introduction to the first Epistle, p. 16, and 1 Corinthians 4:8. Also Introduction to this Epistle. “As soon as St Paul came to the word Macedonia, memory presented to him what had greeted him there,” i.e. the favourable intelligence brought by Titus (ch. 2 Corinthians 7:6-7) “and in his rapid way—thoughts succeeding each other like lightning—he says, without going through the form of explaining why he says it, ‘Now thanks be to God.’ ” Robertson.
which always causeth us to triumph in Christ] The verb here rendered causeth us to triumph may also be rendered, leadeth us in triumph. It is used in the latter sense in Colossians 2:15, the only other place in which it occurs in the Bible, but the former sense is defended here by the analogy of other verbs used causatively. See Romans 8:37.
and maketh manifest the savour of his knowledge] The word savour (from the Latin sapor, flavour) is, with one exception (Matthew 5:13), used in the Scriptures to denote an odour. See Genesis 8:21; Ecclesiastes 10:1; Joel 2:20, &c. The Apostle as yet does not refer to the ‘sweet savour’ of the sacrifices (Exodus 29:18; Leviticus 1:9; Leviticus 1:12, &c.). If we take the rendering of the A. V. in the former part of the verse, ‘the savour of his knowledge’ (i.e. the sweet scent of the knowledge of God), is the incense, either “rising from fixed altars or wafted from censers” (Dr Plumptre in loc.), which it was customary (see Smith’s Dictionary of Antiquities, Art. Triumphus) to burn as the conqueror to whom a triumph was decreed passed along. This custom has been revived in our own day, on the occasion of the public entry of the Princess of Wales into London before her marriage. If the sense ‘leadeth us in triumph,’ be adopted, it regards the ministers of Christ either, (a) as the partners in the triumph of their Master, or (b) as the captives of the enemy he has overcome, delivered by His victorious arm, or (c) as the enemies he has defeated and led captive. Either of these yields a good sense, while the ‘savour’ is still the incense which attends the victor’s triumph. See Wordsworth in loc. Dr Plumptre notices the fact, one of great interest to the inhabitants of these Islands, that the last triumph which had taken place at Rome before these words were written, was in commemoration of the victories of Claudius in Britain, and that the British king Caractacus was then led in triumph through the streets of Rome.
by us] St Paul is either (1) the altar (Romans 12:1) from which the odour of God’s knowledge arises, or more probably (2) the thurifer or incense-bearer who diffuses that odour abroad as he passes along.
in every place] The history of the church shews that the first ministers of the Gospel extended their operations over a wide area. It is hardly tradition which regards St Thomas and St Bartholomew as having preached in India, and St Andrew in Scythia. And the first Epistle of St Peter bears witness to a wide dissemination of the Gospel in Asia. See 1 Peter 1:1; 1 Peter 5:13.”
15.) Who have fallen asleep in Christ
1Co 15:18-19, “Then also those who have fallen
asleep in Christ have perished. If we have hoped in
Christ only in this life, we are of all people most to
be pitied.”
Gill’s Exposition of the Entire Bible
Then they also which are fallen asleep in Christ,…. That is, who are dead, and have died in Christ: death is often represented by a sleep, and that more than once in this chapter; and doubtless with a view to the resurrection, which will be an awaking out of it, since it will not be perpetual: some understand this of such only who were fallen asleep, or died martyrs for the sake of Christ and his Gospel; as Stephen, James the brother of John, and others; but rather it designs all such as die in Christ, in union with him, whether in the lively exercise of faith, or not; of whom it must be said, if Christ is not risen, that they
are perished: soul and body; for if there is no reason to believe the resurrection of the dead, there is no reason to believe the immortality of the soul, or a future state, but rather that the soul perishes with the body, and that there is no existence after death: though should it be insisted on that the soul survives, and shall live without the body to all eternity, it must be in a state of misery, if Christ is not risen, because it must be in its sins; and neither sanctified nor justified, and consequently cannot be glorified, so that the whole may be said to be perished; the body perishes in the grave, the soul in hell; but God forbid that this should be said of those, who have either died for Christ, or in him: can it be that any that are in Christ, that are united to him, one body and spirit with him, should ever perish? or those that are asleep in him be lost? no, those that sleep in Jesus, will God bring with him at the last day, who shall be for ever with him, and for ever happy.”
16.) We speak in Christ in the sight of God
2Co 2:17, “For we are not like the many, peddling the Word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God.”
Cambridge Bible for Schools and Colleges
- For we are not as many, which corrupt the word of God] The original makes ‘many’ definite with the article, thus clearly pointing out the false teachers, against whom so much of this and the former Epistle is directed. The word of God may be corrupted (1) by the admixture of foreign doctrines, e. g. those of the Judaizers, who grafted on Christianity the alien doctrine of the universal obligation of the Jewish law, (2) by degrading the doctrine of Christ into a system of argument and disputation (1 Corinthians 1:17-31; 1 Corinthians 2:1; 1 Corinthians 2:4-5; 1 Corinthians 2:14), and (3) by the introduction of personal objects, such as influence, authority, the praise of men (1 Corinthians 4:6; 2 Corinthians 10:12; 2 Corinthians 11:18; Galatians 4:17). The word here translated corrupt occurs nowhere else in the New Testament. It is derived from a substantive equivalent in meaning to our higgler or huckster, especially a dealer in wine (See the LXX. of Isaiah 1:22. The word is not in the Hebrew), and hence from the dishonest practices of these small dealers it has come, by a process somewhat similar to that of our reproachful terms ‘higgling’ or ‘huckstering,’ to mean adulterate, i.e. to mix what should be pure with worthless or even deleterious substances.
but as of sincerity, but as of God] See note on 2 Corinthians 1:12. The word is here opposed to the idea of corrupting by admixture. The Apostle does not lose sight even here of the truth to which he returns in ch. 2 Corinthians 3:5, that his purity of heart is a supernatural gift. If he preaches Christ of sincerity, it is because the power to do so comes from God, Who gave the mission.
in the sight of God] A task imposed by God, and performed with the consciousness that His All-seeing Eye is upon those whom He has sent.
speak we in Christ] St Paul, throughout the whole of this chapter, has had in view the vindication of himself from any ulterior motives or lower principles of action in preaching Christ. His sole object is to minister Him. He desires nothing for himself. If he rebukes, it is for the offender’s sake. If he tests the obedience of the Church, it is because he is set over it for its benefit, not for his. If he preaches the word of God, it is by virtue of an inspiration from Him, whereby he preaches simply and faithfully the words put in his mouth by Christ. His doctrine is of God, delivered as in His sight, and spoken in Christ.”
17.) If anyone in Christ he is a new creation 2Co 5:17, “Therefore if anyone is in Christ, this person is a new creation; the old things passed away; behold, new things have come.”
Cambridge Bible for Schools and Colleges
- Therefore] i.e. as a conclusion from 2 Corinthians 5:15-16, in consequence of Christ’s Death, His Life, His superhuman, Divine personality.
if any man be in Christ] The Vulgate puts no stop at Christ, and renders ‘if there be any new creature in Christ’ (‘if ony newe creature is in Crist,’ Wiclif). Tyndale translates as above. For ‘in Christ,’ see Romans 16:7; Galatians 1:22; and chap. 2 Corinthians 12:2.
he is a new creature] These words may be rendered there is a new creation, i.e. a new creation takes place within him. Whosoever is united to Christ by faith, possesses in himself the gift of a Divine, regenerated, spiritual humanity which Christ gives through his Spirit (cf. John 5:21; John 6:33; John 6:39-40; John 6:54; John 6:57; 1 Corinthians 15:45; 1 Peter 1:3; 1 Peter 2:2; and 2 Peter 1:4. Also chap. 2 Corinthians 1:21-22, 2 Corinthians 3:18, 2 Corinthians 4:11, 2 Corinthians 5:5). This life, which he possessed not before, is in fact a new creation of the whole man, “not to be distinguished from regeneration.” Meyer. So also Chrysostom. Cf. John 1:13; John 3:3; John 3:5; Titus 3:5. The margin of the A. V. renders let him be, which is grammatically admissible, but hardly suits the context.
old things] Literally, the old things. Cf. the ‘old man,’ Romans 6:6; Ephesians 4:22; Colossians 3:9; the ‘former conversation’ or manner of living, before the soul was dominated by the Spirit of Christ.
are past away] Literally, passed away, i.e. at the moment of conversion. But as the Dean of Peterborough has shewn in the Expositor, Vol. vii. pp. 261–263, this strict use of the aorist cannot be always pressed in Hebraistic Greek.
behold, all things are become new] Many MSS., versions and recent editors omit ‘all things.’ The passage then stands ‘behold, they are become new.’ If we accept this reading, the passage speaks more clearly of a conversion of the whole man as he is, thoughts, habits, feelings, desires, into the image of Christ. The old is not obliterated, it is renovated. As it stands in the A.V. it relates rather to a substitution of a new nature for the old. Isaiah 43:18-19; Revelation 21:5.”
To be born again is to be a new creation in Christ.
18.) Freedom which we have in Christ
Gal 2:4, “Yet it was a concern because of the false
brothers secretly brought in, who had sneaked in to spy on our freedom which we have in Christ
Jesus, in order to enslave us.”
And that because of false brethren – Who these false brethren were is not certainly known, nor is it known whether he refers to those who were at Jerusalem or to those who were at Antioch. It is probable that he refers to Judaizing Christians, or persons who claimed to be Christians and to have been converted from Judaism. Whether they were dissemblers and hypocrites, or whether they were so imperfectly acquainted with Christianity, and so obstinate, opinionated, and perverse, though really in some respects good men, that they were conscientious in this, it is not easy to determine. It is clear, however, that they opposed the apostle Paul; that they regarded him as teaching dangerous doctrines; that they perverted and misstated his views; and that they claimed to have clearer views of the nature of the true religion than he had. Paul met such adversaries everywhere 2 Corinthians 11:26; and it required all his tact and skill to meet their plausible representations.
It is evident here that Paul is assigning a reason for something which he had done, and that reason was to counteract the influence of the “false brethren” in the case. But what is the thing concerning which he assigns a reason? It is commonly supposed to have been on account of the fact that he did not submit to the circumcision of Titus, and that he means to say that he resisted that in order to counteract their influence and to defeat their designs. But I would submit whether Galatians 2:3 is not to be regarded as a parenthesis, and whether the fact for which he assigns a reason is not that he sought a private interview with the leading men among the apostles? Galatians 2:2. The reason of his doing that would be obvious. In this way he could more easily counteract the influence of the false brethren. He could make a full statement of his doctrines. He could meet their inquiries, and anticipate the objections of his enemies. He could thus secure the influence of the leading apostles in his favor, and effectually prevent all the efforts of the false brethren to impose the Jewish rites on Gentile converts.
Unawares brought in – The word rendered “unawares” (παρεισάκτους pareisaktous) is derived from a verb meaning to lead in by the side of others, to introduce along with others; and then to lead or bring in by stealth, to smuggle in – Robinson, Lexicon. The verb occurs nowhere in the New Testament but in 2 Peter 2:1, where it is applied to heresies, and is rendered “Who privily shall bring in.” Here it refers probably to men who had been artfully introduced into the ministry, who made pretensions to piety, but who were either strangers to it, or who were greatly ignorant of the true nature of the Christian system; and who were disposed to take every advantage, and to impose on others the observance of the special rites of the Mosaic economy. Into what they were brought, the apostle does not say. It may have been that they had been introduced into the ministry in this manner (Doddridge); or it may be that they were introduced into the “assembly” where the apostles were collected to deliberate on the subject – Chandler. I think it probable that Paul refers to the occurrences in Jerusalem, and that these false brethren had been introduced from Antioch or some other place where Paul had been preaching, or that they were persons whom his adversaries had introduced to demand that Titus should be circumcised, under the plausible pretence that the laws of Moses required it, but really in order that there might be such proof as they desired that this rite was to be imposed upon the Gentile converts. If Paul were compelled to submit to this; if they could carry this point, it would be just such an instance as they needed, and would settle the whole inquiry, and prove that the Mosaic laws were to be imposed upon the Gentile converts. This was the reason why Paul so strenuously opposed it.
To spy out our liberty which we have in Christ Jesus – In the practice of the Christian religion. The liberty referred to was, doubtless, the liberty from the painful, expensive, and onerous rites of the Jewish religion; see Galatians 5:1. Their object in spying out the liberty which Paul and others had, was, undoubtedly, to be witnesses of the fact that they did not observe the special rites of the Mosaic system; to make report of it; to insist upon their complying with those customs, and thus to secure the imposition of those rites on the Gentile converts. Their first object was to satisfy themselves of the fact that Paul did not insist on the observance of their customs; and then to secure, by the authority of the apostles, an injunction or order that Titus should be circumcised, and that Paul and the converts made under his ministry should be required to comply with those laws.
That they might bring us into bondage – Into bondage to the laws of Moses; see the note at Acts 15:10.
19.) You are all one in Christ
Gal 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is neither
male nor female; for you are all one in Christ Jesus.”
Cambridge Bible for Schools and Colleges
- The unity here predicated results from the putting on of the Lord Jesus Christ. Comp. Colossians 3:10-11, where the train of thought is the same and the language very similar.
male nor female] Lit. ‘male and female’, possibly with reference to Genesis 1:27. The rite of circumcision was limited to male children; the Sacrament of Baptism is administered to both male and female. There are here no injunctions as to slavery and the treatment of women. But the principle laid down has by its application abolished the one and ameliorated the other. The Talmud everywhere assumes and often states the recognised inferiority of women to men.
ye are all one] ‘ye’ is emphatic, pointing to those who are ‘sons of God’, Galatians 3:26. ‘One person’, or ‘one man’. Comp. Ephesians 2:15; Romans 12:5; 1 Corinthians 12:12-13.”
20.) Faith working through love in Christ
Gal 5:6, “For in Christ Jesus neither circumcision nor
uncircumcision means anything, but faith working
through love.”
Cambridge Bible for Schools and Colleges
- Anxious to remove all possibility of a misconstruction of his meaning, St Paul gives a reason for thus connecting the inheritance with faith. The fact of being circumcised or of being uncircumcised in itself is of no avail to a man’s salvation. If he is ‘in Christ Jesus’ he is safe; and he is in Christ by faith—a faith working through love. We have a repetition of this statement in ch. Galatians 6:15 with the substitution of ‘a new creature’ for ‘faith working through love’.
Abraham believed before he was circumcised, St Paul was circumcised before he believed. Therefore the being circumcised or uncircumcised in itself availeth nothing.
but faith which worketh by love] better, working by love. Most commentators regard this statement as reconciling the language of St Paul with that of St James concerning justification. But it may be observed that St Paul nowhere teaches that the faith which is without works justifies. He does assert (and St James does not contradict him), that man is justified by faith without works. Neither works, nor love, nor any other Christian graces, cooperate with faith in the justification of the sinner. They are the necessary fruits of a living faith.
The addition of the words, ‘working through love’, is an answer by anticipation to the charges of Antinomianism, so constantly brought against those who maintain the doctrine of justification by faith only.”
21.) Every spiritual blessing in the Heavenly places in Christ
Eph 1:3, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places
in Christ.”
Cambridge Bible for Schools and Colleges
3–14. Ascription of Praise, in view of the Election and Redemption of the Saints
3. Blessed be the God, &c.] The same Benediction occurs (verbatim in the Greek, nearly so in A. V.), 2 Corinthians 1:3; 1 Peter 1:3. Observe the different motive of the same phrase in each case.—The word rendered “Blessed” occurs eight times in the N. T., and always of a Divine Person. In Mark 14:61 “The Blessed” appears without an explicit Name, as often by the Rabbis.
For the sacred Formula “the God and Father of, &c.” cp. further Romans 15:6 (where the Greek, though not the A. V., is the same); and see John 20:17; Hebrews 1:8-9; and note below, on Ephesians 1:17.
who hath blessed us] Better, Who blessed us. The reference is to the heavenly world and the eternal purpose of God towards the saints. See just below, on “before the foundation, &c.” This Benediction on the New Creation may be illustrated by that on the Old; Genesis 1:22; Genesis 1:28; Genesis 9:1. It is the utterance (in whatever way) of a fixed Divine purpose of good. “When we bless God, we speak well of Him; when He blesses us, He powerfully confers blessings on us” (Scott). “Us”:—the members of the New Race; “the saints and faithful;” those who “are Christ’s.”
with all spiritual blessings] Better, with (lit. in) all spiritual blessing.—“Spiritual:”—the Benediction supremely affected the “spirit” of its objects, not merely their externals. It bore upon their spiritual Birth (John 3:6); Life (Romans 8:9-10); and Consummation (Romans 8:11; 1 Corinthians 15:44).
in heavenly places] Lit., “in the heavenlies”; an adjective without a noun. So below, Ephesians 1:20, and Ephesians 2:6, Ephesians 3:10, Ephesians 6:12. The noun is rightly supplied in A. V. The region of utterance of the Blessing was heaven; the eternal abode of the Covenant-Head of the blessed ones is heaven; and the final issue of the blessing will be their own abode there “in glory.” See Hebrews 11:16. The form of the adjective suggests not only a heavenly origin, or nature, but a heavenly locality.”
in Christ] as the Covenant-Head, Root and Source of Life, and Representative, of the saints. Cp. 2 Timothy 1:9.”
22.) To bring all things together in Christ
Eph 1:10, “regarding His plan of the fullness of the times, to bring all things together in Christ, things in the Heavens and things on the earth.”
Cambridge Bible for Schools and Colleges
- in the dispensation, &c.] Lit., in view of the stewardship of the fulness of the seasons. The word rendered “dispensation” is lit. “stewardship, house-management.” Its special meaning here seems to be that the eternal Son is the True Steward in the great House of the Father’s spiritual Church; and that into His hands is to be put the actual government of it as it stands complete in the “fulness, or, fulfilment, of the seasons” (cp. for the phrase Galatians 4:4); i.e. in the great Age of the Gospel, in which the universality of the Church, long indicated and prepared for by successive “seasons,” or stages, of providence and revelation, is at length a patent fact. In other words, the Father “purposed” that His Son should be, in a supreme sense, the manifested Governor and Dispenser of the developed period of grace, of which “glory” is but the outburst and flower.
gather together in one all things in Christ] This clause explains the clause previous; the “stewardship” was to be, in fact, the actual and manifested Headship of Christ. The Gr. may be literally represented by “that He might head up all things in Christ.” The verb is only used elsewhere (in N. T.) Romans 13:9, where A. V. reads “it is briefly comprehended,” summed up. The element “head” in the compound verb need not appear in translation; as it does not in either A. V. or R. V. (which reads “sum up”). But the Lord is so markedly seen in this Epistle (Ephesians 1:22, Ephesians 4:15, Ephesians 5:23; and see 1 Corinthians 11:3; Colossians 1:18; Colossians 2:10; Colossians 2:19) as the Head of the Church that a special reference to the thought and word seems to us almost certain here. We render, accordingly, to sum up all things in Christ as Head.—“In Christ” will here import a vital and organic connexion; as so often.
both which are in heaven, &c.] Here, and in the close parallel, Colossians 1:20, the context favours the reference of “all things” to the subjects of spiritual redemption who are in view through the whole passage; not explicitly to the Universe, in the largest sense of that word. More precisely, regenerate men are specially intended by “the things on earth,” as distinguished from “the things in heaven,” the angelic race, which also is “made subject” to the glorified Christ (1 Peter 3:22, and see Colossians 2:10). The meaning here will thus be that under the supreme Headship of the Son were to be gathered, with the “elect angels” (1 Timothy 5:21), all “the children of God scattered abroad” (John 11:52); the true members of the universal Church. So, nearly, St Chrysostom interprets the passage; making the meaning to be that “both to angels and to men the Father has appointed one Head, according to the flesh, that is Christ.” (He has previously explained the verb (see last note) to mean “sum up,” “gather together;” but here recognizes an additional reference to the Headship of Christ.)—See further Appendix A.
A. HEADSHIP OF CHRIST WITH RELATION TO THE UNIVERSE
In the Commentary, on ch. Ephesians 1:10, we have advocated the restriction of the reference of the Headship to the Lord’s connexion with the Church. This is by no means to ignore His connexion with the whole created Universe; a truth expressly taught in the Holy Scriptures (see esp. John 1:3, and Colossians 1:16, though the latter passage makes its main reference to personal existences, not to merely material things). The connexion of the Eternal and Incarnate Son with the created World is indicated to us, directly and indirectly, as a profound and manifold connexion. But on a careful view of the whole teaching of the Ephesian Epistle we think it will be seen that the Epistle does not, so to speak, look this way with its revelations and doctrines, but is occupied supremely with the Lord’s relations with His Church, and with other intelligent existences through it. And we doubt whether the imagery of the Head is anywhere (if not here) to be found used with reference to the Universe at large, material and immaterial alike.”
23.) CREATED IN CHRIST FOR GOOD WORKS
Eph 2:10, “For we are His workmanship, created in
Christ Jesus for good works, which God prepared
beforehand so that we would walk in them.”
Cambridge Bible for Schools and Colleges
- For, &c.] The connexion is, “works are not the antecedent, but the consequent, of your acceptance in Christ; for the true statement of the case is, that you were re-made, re-born, in order to work the will of God.”
his] Strongly emphatic. “It is He that made us, and not we ourselves” (Psalm 100:3).
workmanship] Better, making. The Gr. word (poiêma) is not akin to that rendered “works” (erga) in the passage, so that there is no intended antithesis.—“Making:”—i.e., He has made us what we are, members of His Son. The noun does not necessarily give the precise idea of a new “creation;” it may mean only an appointment to position. But the two, as a fact, coincide in this matter.—In Romans 1:20 (its only other place in N.T.) the word is used of God’s handiworks in nature.
created] A frequent word, in spiritual connexions, with St Paul. Cp. Ephesians 2:15, Ephesians 4:24; 2 Corinthians 5:17; Galatians 6:15; Colossians 3:10. As in the sphere of nature, so in that of grace, it means essentially the making of a new state of things, whether in a Universe or a personality; implying indeed the omnipotence which originally willed the very material into existence, but not necessarily dwelling on this; rather giving the thought of first, or new, arrangement.—In practice, the thought of the sovereignty of the Worker’s will lies in the use of the word.
in Christ Jesus] The third occurrence of these words within five verses.—The Church was “created in” Him, in that its very existence as such depends on vital union with Him.
unto good works] Lit., “upon good works,” i.e., as interpreted by usage, “with a view to them.” The same construction and meaning appear Galatians 5:13; 1 Thessalonians 4:7 (A.V., “unto uncleanness); 2 Timothy 2:14 (A.V., “to the subverting”).
hath before ordained] Lit., and better, did prepare beforehand; on the ideal occasion of His planning the salvation and the function of His true Church. The phrase does not state, but surely implies, the happy truth that the Divine pre-arrangement so maps out, as it were, the duties and the sufferings of the saint that his truest wisdom and deepest peace is to “do the next thing” in the daily path, in the persuasion that it is part of a consistent plan for him. There are some admirable remarks in this direction in Monod’s Adieux à ses amis et à l’ Église, no. 14; “Le secret d’une vie sainte, active et paisible[33]”.
[33] The book has been translated, as A. Monod’s Farewell.”
24.) In Christ have been brought near by the blood of Christ.
Eph 2:13, “But now in Christ Jesus you who
previously were far away have been brought near by the blood of Christ.”
Ephesians 2:13-14. But now in Christ Jesus — In consequence of your union with him, and your interest in him by faith, ye, who formerly were far off — From God and his people, (as in Ephesians 2:12,) are made nigh to both, by the blood of Christ — Whereby he hath atoned for your sins, and opened a free and honourable way for your approaching God, and becoming entitled to all the privileges of his people. For he is our peace — Not only as he purchased it, and confers it on such as truly believe in him, but as he is the very bond and centre of the union of believers with God and each other; who hath made both — Believing Jews and Gentiles, one church, one flock of Christ. This union of the Jews and the Gentiles, so as to make them one people, was foretold by our Lord, when he said, (John 10:16,) Other sheep I have which are not of this fold: are not Jews; and they shall hear my voice, and there shall be one fold: Greek, μια ποιμνη, one flock, though in different folds, and one shepherd. The apostle here describes, 1st, The conjunction of the Gentiles with Israel, Ephesians 2:14-15; and, 2d, The conjunction of both with God, Ephesians 2:16-18. And hath broken down the middle wall of partition — The ceremonial law, which the apostle here compares to that wall in the Jewish temple, which separated the court of Israel from the court of the Gentiles. For many of the rites of that law could be performed nowhere but in the temple of Jerusalem. But Christ, having now taken away that law, and prescribed, under the gospel, a spiritual form of worship, which may be performed everywhere, he hath thereby provided for joining Jews and Gentiles in one church, and making them all one people in God: a union which could not have taken place if the Mosaic law had been continued. For the worship of God, as to various branches of it, being confined by that law to the temple at Jerusalem, the greatest part of the Gentiles could certainly not have come thither to worship with the Jews.”
24.) The promise in Christ Jesus through the Gospel
Eph 3:6, “to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ
Jesus through the Gospel.”
Ellicott’s Commentary for English Readers
- That the Gentiles should be fellowheirs.—More exactly, are fellow-heirs, admitted already fully in God’s councils, as partially in actual fact to the kingdom of God.
And of the same body, and [fellow-] partakers of his promise.—These three words (of which the last two are peculiar to this Epistle) evidently describe progressive steps in the work of salvation. First comes the acceptance by God to a share in the inheritance, as “heirs of God, and joint-heirs with Christ” (Romans 8:17); next, incorporation into the mystical body of Christ; lastly, the actual enjoyment of a share in the promise—that is, all the spiritual blessings of the covenant, called “promises” because, though real in themselves, they are only an earnest of the hereafter. At every point stress is laid on their fellowship with Israel in all these gifts. The shoots of the wild olive (Romans 11:17) are first chosen out, then “grafted in,” and lastly “partake with the natural branches of the root and fatness of the olive tree.”
In Christ by the gospel.—These words should be joined with all the three preceding. Of all the privileges of the new life, the being “in Christ” is the substance, the reception of the gospel in faith the instrument.”
25.) As God in Christ also has forgiven you.
Eph 4:32, “Be kind to one another, compassionate, forgiving each other, just as God in Christ also has forgiven you.”
Gill’s Exposition of the Entire Bible
And be ye kind one to another,…. Good, affable, courteous; which appears in looks, words, and actions; by looking pleasantly on each other, speaking kindly to one another, and mutually doing every good office that lies in their way, and in their power:
tender hearted: which is opposed to a being hard hearted to them that are in distress, and close at hand to the needy; to cruelty and severity to such who are subject to them, or have injured them; and to a rigid and censorious spirit to them that are fallen:
forgiving one another, even as God for Christ’s sake hath forgiven you; whatever offences are given, or injuries done by the saints one to another, and so far as they are committed against them, they should forgive, and should pray to God for one another, that he would manifest his forgiveness of them, as committed against him; and this should be done in like manner as God forgives in Christ, and for his sake; that is, fully and freely, and from their hearts; and so as to forget the offences, and not to upbraid them with them hereafter; yea, they should forgive them before they repent, and without asking for it, and that for Christ’s sake, and because they are members of his: the Complutensian edition reads, “even as Christ hath forgiven us”: the Arabic version also reads us, and so some copies: the words may be rendered, “giving freely to one another, even as God in Christ has given freely to you”; saints should give freely to one another, for outward support, where it is needful; and should impart spiritual gifts and experience for inward comfort, where it is wanted, and as they have ability; and that from this consideration, that all they have, whether in temporals or spirituals, is freely given by God in Christ, and for his sake; with whom he freely gives them all things; in whom he has given them grace, and blessed them with all spiritual blessings; as peace, pardon, righteousness, and eternal life.”
26.) The peace of God will guard your hearts and minds in Christ
Phl 4:7, “And the peace of God, which surpasses all
comprehension, will guard your hearts and minds in
Christ Jesus.”
Cambridge Bible for Schools and Colleges
- And] An important link. The coming promise of the Peace of God is not isolated, but in deep connexion.
the peace of God] The chastened but glad tranquillity, caused by knowledge of the God of peace, and given by His Spirit to our spirit. Cp. Colossians 3:15 (where read, “the peace of Christ”); John 14:27. The long and full previous context all leads up to this; the view of our acceptance in and for Christ alone (Php 3:3-9); the deepening knowledge of the living Lord and His power (10); the expectation, in the path of spiritual obedience, of a blessed future (11–21); watchful care over communion with Christ, and over a temper befitting the Gospel, and over the practice of prayer (Php 4:1-6).
Here is the true “Quietism” of the Scriptures.
all understanding] “All mind,” “all thinking power.” Our truest reason recognizes that this peace exists, because God exists; our articulate reasoning cannot overtake its experiences; they are always above, below, beyond. Cp. Ephesians 3:19.
shall keep] Observe the definite promise; not merely an aspiration, or even an invocation. Cp. Isaiah 26:3. The Latin versions, mistakenly, read custodiat.
R.V., shall guard. This is better, except as it breaks in on the immemorial music of the Benediction. All the older English versions have “keep”, except the Genevan, which has “defend.” “Guard” (or “defend”) represents correctly the Greek verb, which is connected with nouns meaning “garrison,” “fort,” and the like, and also prevents the mistake of explaining the sentence—“shall keep you in Christ, prevent you from going out of Christ.” What it means is that, “in Christ Jesus,” who is the one true spiritual Region of blessing, the peace of God shall protect the soul against its foes. hearts] The word in Scripture includes the whole “inner man”; understanding, affections, will.
minds] Lit. and better, thoughts, acts of mind. The holy serenity of the believer’s spirit, in Christ Jesus, shall be the immediate means of shielding even the details of mental action from the tempter’s power. Cp. Ephesians 6:16, where the “faith” which accepts and embraces the promise occupies nearly the place given here to the peace which is the substance of the promise.
through Christ Jesus] Lit. and better, in.—See last note but two.”
27.) Supply all your needs according to His riches in Christ
Phl 4:19, “And my God will supply all your needs according to His riches in glory in
Christ Jesus.”
Cambridge Bible for Schools and Colleges
- But] R.V., “And.” But surely there is a slight contrast meant, to an implied wish that he could send back some material requital of his own to alleviate their “deep poverty” (2 Corinthians 8:2).
my God] Words deeply characteristic of St Paul. See on Php 1:3 above. Bp Lightfoot well remarks that the phrase is specially in point here; the Apostle is thinking of what God on his behalf shall do for others.
shall supply] Promise, not only aspiration. He is sure of His faithfulness.—“Supply”:—lit., “fill,” pouring His bounty into the void of the “need.”
all your need] R.V., somewhat better, every need of yours. See again, 2 Corinthians 8:2, where the exceptional poverty of the converts of Northern Greece is referred to. The prominent thought here is, surely, that of temporal poverty. Cp. particularly 2 Corinthians 9:8, where the first reference seems to be to God’s ability to supply to His self-denying servants always more from which they may still spare and give. But neither here nor in 2 Cor. are we for a moment to shut out the widest and deepest applications of the truth stated.
his riches in glory] His resources, consisting in, and so lodged in, His own “glory” of Divine power and love. Cp. Romans 6:4, and note in this Series, for a similar use of the word “glory.”—Bp Lightfoot prefers to connect “shall supply, in glory, your need, according to His riches,” and he explains the thought to be, “shall supply your need by placing you in glory.” But we venture to think this construction needlessly difficult.—Anything in which God is “glorified” (see e. g. Galatians 1:24) is, as it were, a reflection of His holy glory, and a result of it. Tender providential goodness to the poor Philippians would be such a result.
On St Paul’s love of the word “riches” in Divine connexions, cp. Ephesians 1:7, and note in this Series.
in Christ Jesus] “in whom dwelleth all the fulness of the Godhead,” “in whom” the saints are “filled,” as regards all their needs (Colossians 2:9-10). The “glory” of both grace and providence is lodged, for His people, in Him.”
28.) Present every person complete in Christ
Col 1:28, “We proclaim Him, admonishing every
person and teaching every person with all
wisdom, so that we may present every person
complete in Christ.”
Cambridge Bible for Schools and Colleges
- we] Emphatic. He has the alien emissaries in mind.
preach] Slightly better, as R.V., proclaim. The Greek word recurs with Christ as its living Object, Acts 17:3; Php 1:16; Php 1:18.
warning] Better, as R.V., admonishing; a word which is rather more general in its scope. The kindred noun occurs Ephesians 6:4.
every man … every man … every man] Perhaps this solemn emphasis has a double reference; (a) as Lightfoot, to the universality of the Gospel, whose “counsels of perfection” are not (as the false teachers would have it, in their “Gospel”) for a privileged inner circle of votaries but for every one without exception who comes to Jesus Christ; and (b) to the fact that in this universality the individual is never lost or merged in the community; each soul, each life, as if there were no other, is to be “perfect in Christ.”
in all wisdom] In the whole field of that holy “wisdom” which is not a mere mass of knowledge but the principles and secrets of a life of faith and love. It is better to explain this phrase thus than as meaning that “we” teach with perfect wisdom. This would less fully bring out the emphasis (so strong in the Greek) of “every” “all,” in this verse. The point is that every disciple may and should learn every secret of grace. There are no spiritual secrets behind the Gospel.
that we may present] when the Lord returns, and the pastor “gives his account” (Hebrews 13:17). See for another side of the same prospect, Ephesians 5:27.
perfect] Teleion. In this word Lightfoot sees a technical term of the pagan “mysteries,” borrowed and adapted for the Gospel. In the mysteries, the teleios, or “perfect,” was the man who had passed his novitiate and was fully instructed. The term was certainly used by the Gnostics of the sub-apostolic age to denote the man who had passed from mere “faith” (so called) into “knowledge” (so called). See Lightfoot’s full and instructive note, in which he further remarks that the word “perfect” is early used in Christian literature to distinguish the baptized man from the catechumen. But we doubt whether the word here can with any certainty be viewed as quasi-technical, or however whether such can be its main bearing. It appears in e.g. Matthew 5:48, with the apparent meaning of spiritual entirety, whole-heartedness, in the life of love; and cp. 1 Corinthians 14:20; Hebrews 5:14; where it is “full-grown,” adult, as different from infantine. So Ephesians 4:13, and perhaps James 3:2; 1 John 4:18. Not initiation so much as developed maturity of conscience, faith, life, experience is the thought of this passage.
in Christ Jesus] vital union with whom is the sine quâ non of growth and maturity, because of spiritual life altogether.—The word “Jesus” is to be omitted, by documentary evidence.
29.) The dead in Christ will rise first
1Th 4:16, “For the Lord Himself will descend from Heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first.”
Cambridge Bible for Schools and Colleges
16. For the Lord Himself] “In His personal august presence” (Ellicott). Comp. 2 Thessalonians 2:16; 2 Thessalonians 3:16, for this kind of emphasis; also Ch. 1 Thessalonians 3:11, 1 Thessalonians 5:23, “God Himself:” in each case we feel the majesty with which God (or “the Lord”) rises above all human doings and desires.
with a shout] Strictly, word of command, or signal,—the shout with which the general gives the order to his troops, or the captain to his crew. Such “command” might be given either by voice,—his own or another’s; or through a trumpet: both are added here, to complete the Impressive picture,—With the voice of an archangel, and with the trumpet of God.
We must not look for literal exactness where things are depicted beyond the reach of sense. These three may form but one idea, that of “the voice of the Son of God,” by which the dead will be called forth (John 5:28), Christ’s “command” being expressed by an “archangel’s voice,” and that again constituting the “trumpet of God.” Christ predicted His return attended by angels (Matthew 24:31; Matthew 25:31; comp. 2 Thessalonians 1:7); and the Divine voice of the Book of Revelation is constantly uttered by an “angel,” or “mighty angel” (Revelation 5:2; Revelation 7:2; &c.). In the same Book voice and trumpet are identified, where St John describing the glorified Son of Man says, “I heard behind me a great voice, as of a trumpet talking with me” (Revelation 1:10; Revelation 1:12; Revelation 4:1). This verse, like the above passages of the Apocalypse, echoes the words of Christ in Matthew 24:31 : “He shall send forth His angels with a trumpet of great voice.” In 1 Corinthians 15:52 the whole is described in one word: “The-trumpet-shall-sound, and the dead shall be raised.”
This is the military trumpet, like “word of command” above, by which the Lord of Hosts musters and marshals His array. Comp. ch. 1 Thessalonians 5:8, with its “breastplate” and “helmet;” see note. “As a Commander rouses his sleeping soldiers, so the Lord calls up His dead, and bids them shake off the fetters of the grave and rise anew to waking life” (Hofmann).
St Paul does not write “the Archangel,” as though pointing to some known Angelic Chief who is to blow this trumpet; his words are, with an archangel’s voice, indicating the majesty and power of the heavenly summons. This is the earliest example of the title archangel. In Judges 9 we read of “Michael the archangel”—an expression probably based on Daniel 12:1, “Michael the great prince” (LXX: “the great angel;” comp. Revelation 12:7, where “Michael and his angels” are arrayed against “the Dragon and his angels”). Of equal rank with Michael is Gabriel, the angel of comfort and good tidings in Daniel 8:16; Daniel 9:21, and Luke 1:19; Luke 1:26. The military style of this passage suits rather the character of Michael. Amongst the seven chief angels recognised at this time in Jewish teaching, Raphael stood nearest to the two that appear in the New Testament (Tob 12:15). St Paul probably ranged the Archangels amongst the Principalities (Greek Archai) to which he refers in Romans 8:38 (angels and principalities), Ephesians 1:21; Ephesians 3:10, Colossians 1:6; Colossians 2:10; Colossians 2:15. See the Article on Angels in Smith’s Dictionary of Christian Antiquities.
the Lord Himself, &c.… will descend from heaven. See note on ch. 1 Thessalonians 1:10. These words close the sentence, the accompaniments of the descent being first described, and then the descent itself, with solemn brevity and an effect of peculiar grandeur.
and the dead in Christ] This gives us the key to the Apostle’s meaning throughout. Being “in Christ,” having died as they lived in Him, nothing can part them from Him, “neither death nor life” (Romans 8:38). And when He returns in bodily presence, their bodies must rise to meet Him and do Him homage.
shall rise first] Not before the other dead, as though theirs were a select and separate resurrection (comp. John 5:28-29); the antithesis is plainly given in the next verse,—“first,” i.e. before the living saints: “we shall not take precedence of them, but rather they of us.”
30.) Granted to us in Christ from all eternity
2Ti 1:9. “who saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was granted to us in Christ Jesus from all eternity.”
Who hath saved us; that is, brought us into a state of salvation, and given us a right to it.
And called us with an holy calling; and, in order to our obtaining it, hath effectually called, renewed, and sanctified us.
Not according to our works; not for any merits of ours.
But according to his own purpose and grace; but from his own free love purposing and decreeing eternal salvation to us, with the means adequate to it.
Which was given us in Christ Jesus; to be obtained through the merits and mediation of Jesus Christ.
Before the world began; which purpose of his was before the foundation of the world was laid, and therefore could not be according to our works, but must be of his own grace, Ephesians 1:4 Titus 3:5.”
31.) Live in godly way in Christ
2Ti 3:12, “Indeed, all who want to live in a godly
way in Christ Jesus will be persecuted.”
Gill’s Exposition of the Entire Bible
Yea, and all that will live godly in Christ Jesus,…. All that live according to the will of God revealed in his word; and to the glory of God, as the end of all their actions; and which the grace of God in the Gospel, and in their own hearts, teaches them; and who have the principles of a godly life from Christ, and derive the fresh supplies of grace and life from him, to maintain it; in whom their life is hid, and who live by faith upon him; all such that live, and that will live so, are desirous of living after this manner; in whom God has wrought in them both to will and to do, and are concerned when it is otherwise with them: these
shall suffer persecution; it is the will of God, and the appointment of heaven; Christ has foretold it, that so it shall be; and he the head has suffered it himself, and it is necessary that his members should, that they may be conformed unto him; it is the way Christ himself went to glory, and through many tribulations his people must enter the kingdom; and this is the common lot and certain case of all the saints, in one shape or another; for though all do not suffer confiscation of goods, beating, scourging, imprisonment, or a violent death; yet all are more or less afflicted and distressed by wicked men, and are subject to their reproaches and revilings, which are a branch of persecution; and that for professing Christ, and living a godly life in him and under his influence: and since such suffer as Christians, and not as evildoers; and this is the common condition of the people of God, in this world, it should not be thought strange, but be cheerfully endured; to encourage to which is the apostle’s view in this passage.”
32.) Be strong in the grace that is in Christ
2Ti 2:1, “You therefore, my son, be strong in the grace that is in Christ Jesus.”
Ellicott’s Commentary for English Readers
II.
- Thou therefore, my son, be strong in the grace that is in Christ Jesus.—St. Paul, after the reference to the faithless Asiatics and the true loyal Onesiphorus, with which he interrupted his exhortation, turns again to Timothy. Thou therefore (oun), my son, considering what has taken place, be strong. It is as though he said, Imitate the one loyal follower, and make up to me for the faithless conduct of so many false friends. “Thou, then, be strong,” but not as men understand strength or firmness; but do thou be strong “in the grace that is in Christ Jesus”—that is, be strong in the power of that inward sanctification which enables a man to will and to do according to what God has commanded, in the power of that inward sanctification which alone proceeds from Christ, and which will never be wanting to any one who is in Christ; in other words, “Be strong in the Lord, and in the power of His might” (Ephesians 6:10).”
33.) Who called you to His eternal glory in Christ
1Pe 5:10, “After you have suffered for a little while, the God of all grace, Who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen, and
establish you.”
Cambridge Bible for Schools and Colleges
10. But the God of all grace] Rather, as there is no implied contrast, “And the God of all grace.” The epithet, like “the God of all comfort,” in 2 Corinthians 1:3, implies that God is the Author and Giver of all grace that the child of God needs. In connexion with this attribute of God, there follows the fact that He had called those to whom the Apostle writes to nothing less than a share in His “eternal glory.” It may be noted, as bearing on the question as to the authorship of the Second Epistle, that the same description occurs there also (2 Peter 1:3). But this calling is “in Christ,” i.e not merely by Him as the instrument through whom the call came, but as being “in Him,” i.e. by virtue of our union with Him.
after that ye have suffered a while] Literally, suffered a little; but the context, contrasting the transient suffering with the eternal glory, as well as the use of the same adverb in chap. 1 Peter 1:6, justifies us in taking the word of time rather than degree.
make you perfect, stablish, strengthen, settle you] The English verb follows the Received Text in taking the Greek verb as optative. Most of the better MSS., however, give the future tense, “will make you perfect …,” expressing not the prayer of the Apostle, but his firm and steadfast confidence. Each verb has a distinct meaning. That for “make you perfect” implies, as in Matthew 4:21; Luke 6:40; 1 Corinthians 1:10, restoring to completeness; that for “stablish,” as 2 Thessalonians 2:17; 2 Thessalonians 3:3, the fixity of Christians; that for “strengthen” (not found elsewhere in the New Testament) giving power to resist attack. In “settle” (literally, to lay a foundation), as in Matthew 7:25, Luke 6:48, which may well have been in the Apostle’s thoughts, we have the idea of building up the spiritual life upon Christ as the one foundation (1 Corinthians 3:11).erfect, confirm, strengthen, and establish you.”
34.) While we were still sinners, Christ died for us
Rom 5:8, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”
Verse 8. – But God commendeth his own love towards us, in that, while we were yet sinners, Christ died for us. The emphatic “his own” is lost sight of in the Authorized Version. It is not in contrast to our love to God, but expressive of the thought that the love of God himself towards men was displayed in the death of Christ. This is important for our true conception of the light in which the mysterious doctrine of the atonement is regarded in Holy Scripture. It is not (as represented by some schools of theologians) that the Son, considered apart from the Father, offered himself to appease his wrath – as seems to be expressed in the lines, “Actus in crucem factus es Irato Deo victima” – but rather that the Divine love itself purposed from eternity and provided the atonement, all the Persons of the holy and undivided Trinity concurring to effect it (cf. Romans 3:24; Romans 8:32; Ephesians 2:4; 2 Thessalonians 2:16: John 3:16; 1 John 4:10, et al.). If it be asked how this Divine love, displayed in the atonement, and therefore previous to it, is consistent with what is elsewhere so continually said of the Divine wrath, we answer that the ideas are not irreconcilable. The wrath expresses God’s necessary antagonism to sin, and the retribution due to it, inseparable from a true conception of the Divine righteousness; and as long as men arc under the dominion of sin they are of necessity involved in it: But this is not inconsistent with ever-abiding Divine love towards the persons of sinners, or with an eternal purpose to redeem them. It may be added here that the passage Before us intimates our Lord’s essential Deity; for his sacrifice of himself is spoken of as the display of God’s own love. Romans 5:8.”
In Christ you have so many heavenly blessings that you can find in no other person, the grace and love of God, redemption, sanctification, freedom, triumph and truth, eternal life and much more. You must not neglect so great a salvation. To repent of your sins and believe in the Lord Jesus as your Lord and Savior is the right thing to do.
You can do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
DECEMBER 4, 2025
Copyright © 2018 – 2025 by Willie Wong
All African nations, South America, Asia and the world, where can you find a country which does not have large national debts and deficits? Africa is different because for 500 years, not one country has become self-sufficient and solvent, they glorify with their primitive cultures and brag about their scientists and experts, joy to kill each other. International aid actually fuel their official corruption. Any nation that shares destinies with Africa will be doomed! No resources can fill the Black holes! The international community should leave Africa alone, let them do or die.
China modernization must focus that every village will have:
- Electricity.
- Running water to drink and wash.
- Gas to cook and heat.
- Internet.
- Livelihood.