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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Ephesians 4
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Eph_4:7. The article of χάρις is wanting in B D* F G L, Dam. min. Deleted by Lachm. But it was more easily absorbed through the preceding H than brought in through writing it twice; and in its favour tell the readings ἡ χάρις αὕτη in C** 10, 31, Cyr., and ἡ χάρις αὐτοῦ in Aeth., in which the article is glossed.
Eph_4:8. Before ἔδωκε Elz. Scholz, and Tisch. have καί , which has against it A C** D* E F G à * 17, Copt. Slav. ant. Vulg. It. and several Latin Fathers, and hence is suspected by Griesb., and deleted by Lachm. But considerable witnesses still remain in favour of καί ; and since the LXX. does not have it at Psa_68:19, the omission seems to have taken place in accordance with the LXX.
Eph_4:9. After κατέβη Elz. has πρῶτον , in opposition to decisive witnesses, although defended by Reiche. A more precisely defining addition, as is also μέρη in Elz. after κατώτ . Less weighty authority, it is true, testifies against this μέρη (hence it is retained not only by Reiche, but also by Lachm. Scholz, and Rück.), but it betrays itself as a glossing product of the very old explanation of the descent into hell, in order to designate the place whither Christ descended as subterranean.
Eph_4:15. Instead of ὁ Χριστός , A B C à * min. Fathers have merely Χριστός . So Lachm. and Tisch. To be preferred, on account of the oldest MS. attestation.
Eph_4:16. μέρους ] A C, 14, 66 (on margin), Syr. Arr. Copt. Arm. Vulg. and several Fathers have μέλους , which, after Grot. Mill, and Bengel, is recommended by Griesb. and adopted by Rück. (not Lachm.). An interpretation in accordance with the context. G has μέτρους , which likewise testifies in favour of μέρους .
Eph_4:17. λοιπά ] is wanting with A B D* F G à , min. Copt. Sahid. Aeth. Vulg. It. Clem. Cyr. and Lat. Fathers. Suspected by Griesb., deleted by Lachm. and Rück. But how naturally might it be omitted, since Paul was speaking to Gentiles who were now Christians, and upon a comparison with 1Th_4:5!
Eph_4:18. ἐσκοτισμένοι ] Lachm. Tisch. read ἐσκοτωμένοι , following A B à , Ath. Rightly; the current form was brought in.
Eph_4:26. The article before παροργ ., deleted by Lachm., is wanting in A B à *, and is more likely to have been added on account of the definite reference in the text, than to have been omitted.
Eph_4:27. μήτε ] All uncials have μηδέ . On that account, even apart from the greater linguistic probability, rightly approved by Griesb., adopted by Lachm. Tisch. Scholz, Rück. and Harless.
Eph_4:28. τὸ ἀγαθὸν ταῖς χερσίν ] Many variations, among which ταῖς ἰδίαις χερσὶ τὸ ἀγαθόν (so Lachm. and Rück.) is by far the best attested reading (A D E F G à * min. Ar. pol. Copt. Sahid. Aeth. Arm. Vulg. It. Basil, Epiph. Naz. Jer. Aug. Pel.). The shortest readings are: merely τὸ ἀγαθόν with Clem., and merely ταῖς χερσίν with Tertull. Harless (comp. Mill) conjectures that the latter is the original form, and that 1Co_4:12, Gal_5:10 gave occasion to glosses. But only 1Co_4:12 is here parallel, because Gal_6:10 does not speak of literal labour. There would hence be more warrant for regarding the simple τὸ ἀγαθόν in Clement as original. But in opposition to this, it may be urged that ταῖς χερσίν is wanting in no other witness, and is in the highest degree appropriate to the connection; whereas τὸ ἀγαθόν , since the mention is of manual labour, might easily appear inappropriate. The true reading accordingly I hold to be ταῖς χερσὶ τὸ ἀγαθόν , which remains, if we delete ἰδίαις in Lachm., as an addition from 1Co_4:12. And with this agree also B à ** Amiat. Ambrosiast., which actually read ταῖς χερσὶ τὸ ἀγαθόν .
Eph_4:29. χρείας ] D* E* F G, 46, Arm. in several codd. of Vulg., codd. of It., Lat. codd. in Jer. and several Fathers: πίστεως . An interpretation.
Eph_4:32. δέ ] is wanting, no doubt, in B and min. Clar. Germ. Clem. Dam. Oec., and is deleted by Lachm., but was easily dropped out through the last syllable of γίνεσθε . Omitted, it was then in accordance with Eph_5:1 made up for, in many witnesses, by οὖν (D* F G, lect. 6, 14, codd. of It.).
ὑμῖν ] Lachm.: ἡμῖν , after B** D E K L, min. Syr. utr. Ar. pol. Sahid. Arm. Chrys. in comm., Theodoret, Theophylact. But ἡμῖν appears an alteration in accordance with Eph_5:2; where, no doubt, the variations ὑμᾶς and ὑμῶν are found, but in opposition to so decisive a preponderance of witnesses reading ἡμᾶς and ἡμῶν , that ὑμᾶς and ὑμῶν only become an evidence for the originality of our ὑμῖν .
CONTENTS.
The paraenetic portion of the Epistle begins with the general exhortation to the readers to live worthily of their vocation, whereupon, especially, mutual loving forbearance and the preservation of Christian unity are brought prominently forward (Eph_4:1-3). Thereon follows, Eph_4:4-16, a detailed exhibition of those relations, which render the preservation of Christian unity a duty, namely—(a) that there is one body, one Spirit, etc., Eph_4:4-6. Further, (b) that to every individual is grace given in the measure in which Christ apportions His gift, Eph_4:7-10. And (c) that Christ has given the different teachers, until all should have attained to unity of the faith and of knowledge, in order that dependence on false teaching may cease, and, on the other hand, the truth may be acknowledged in love, and thus all may grow in relation to Christ the head, from whom the whole church, the body, accomplishes in love its organic development to perfection, Eph_4:11-16. Hereupon the discourse returns to the form of exhortation, namely, that they no longer walk after a Gentile manner (Eph_4:17-19). They had, indeed, been quite otherwise taught, namely so, as it is truth in Jesus, that they should lay aside the old man, and, on the other hand, should be renewed in their mind and should put on the new man (Eph_4:20-24). Lastly, thus grounded, there follow the special exhortations no longer to lie, but to speak the truth; not to sin in anger, etc.; no longer to steal, but to work, etc.; to hold no bad discourse, but, etc.; not to be bitter, passionate, etc., but kind, compassionate, forgiving (Eph_4:25-32).