@Eph 1:1-23. INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS.
1. by--rather, "through the will of God": called to the apostleship
through that same "will" which originated the Church (@Eph 1:5,9,11;
compare @Ga 1:4).
which are at
Ephesus--(See Introduction.)
to the saints . . . and to the faithful--The same persons are referred
to by both designations, as the Greek proves: "to those who are saints,
and faithful in Christ Jesus." The sanctification by God is here put
before man's faith. The twofold aspect of salvation is thus presented,
God's grace in the first instance sanctifying us, (that is, setting
us apart in His eternal purposes as holy unto Himself); and our faith,
by God's gift, laying hold of salvation (@2Th 2:13 1Pe 1:2).
2. (@Ro 1:7 1Co 1:3 2Co 1:2 Ga 1:3).
3. The doxologies in almost all the Epistles imply the real sense of
grace experienced by the writers and their readers (@1Pe 1:3).
@Eph 1:3-14 sets forth summarily the Gospel of the grace of God: the
FATHER'S work of love,
@Eph 1:3 (choosing us to holiness,
@Eph 1:4; to sonship,
@Eph 1:5; to acceptance,
@Eph 1:6): the SON'S,
@Eph 1:7 (redemption,
@Eph 1:7; knowledge of the mystery of His will,
@Eph 1:9; an inheritance,
@Eph 1:11); the HOLY
SPIRIT'S, @Eph 1:13 (sealing,
@Eph 1:13; giving an earnest of the inheritance,
@Eph 1:14).
the God and Father of . . . Christ--and so the God and Father of us who
are in Him (@Joh 20:17). God is "the God" of the man Jesus, and
"the Father" of the Divine Word. The Greek is, "Blessed us,"
not "hath blessed us"; referring to the past original counsel of God. As
in creation (@Ge 1:22) so in redemption (@Ge 12:3 Mt 5:3-11 25:34)
God "blesses" His children; and that not in mere words, but in
acts.
us--all Christians.
blessings--Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so
"spiritual" means; not "spiritual," as the term is now used, as opposed
to bodily).
in heavenly places--a phrase five times found in this Epistle, and
not elsewhere (@Eph 1:20 Eph 2:6 3:10 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into
the heavenly places, which by our sin were barred against us. Compare
the change made by Christ (@Col 1:20 Eph 1:20). While Christ in the
flesh was in the form of a servant, God's people could not realize
fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (@Php 3:20), where our High Priest is ever
"blessing" us. Our "treasures" are there (@Mt 6:20,21); our aims and
affections (@Col 3:1,2); our hope (@Col 1:5 Tit 2:13); our
inheritance (@1Pe 1:4). The gift of the Spirit itself, the source of
the "spiritual blessing," is by virtue of Jesus having ascended thither
(@Eph 4:8).
in Christ--the center and source of all blessing to us.
4. hath chosen us--Greek, "chose us out for Himself" (namely,
out of the world, @Ga 1:4): referring to His original choice,
spoken of as past.
in him--The repetition of the idea, "in Christ" (@Eph 1:3), implies
the paramount importance of the truth that it is in Him, and by virtue
of union to Him, the Second Adam, the Restorer ordained for us from
everlasting, the Head of redeemed humanity, believers have all their
blessings (@Eph 3:11).
before the foundation of the world--This assumes the eternity of the
Son of God (@Joh 17:5,24), as of the election of believers in Him
(@2Ti 1:9 2Th 2:13).
that we should be holy--positively (@De 14:2).
without blame--negatively (@Eph 5:27 1Th 3:13).
before him--It is to Him the believer looks, walking as in His
presence, before whom he looks to be accepted in the judgment
(@Col 1:22; compare @Re 7:15).
in love--joined by BENGEL
and others with @Eph 1:5, "in love
having predestinated us," &c. But English Version is better. The
words qualify the whole clause, "that we should be holy . . . before
Him." Love, lost to man by the fall, but restored by redemption, is the
root and fruit and sum of all holiness (@Eph 5:2 1Th 3:12,13).
5. predestinated--more special in respect to the end and precise
means, than "chosen" or elected. We are "chosen"
out of the rest of the world; "predestinated"
to all things that secure the inheritance for us
(@Eph 1:11 Ro 8:29). "Foreordained."
by Jesus--Greek, "through Jesus."
to himself--the Father (@Col 1:20).
ALFORD explains,
"adoption . . . into Himself," that is, so that we should be
partakers of the divine nature (@2Pe 1:4).
LACHMANN reads,
"unto Him." The context favors the explanation of
CALVIN: God has
regard to Himself and the glory of His grace (@Eph 1:6,12,14) as
His ultimate end. He had one only-begotten Son, and He was pleased
for His own glory, to choose out of a lost world many to become His
adopted sons. Translate, "unto Himself."
the good pleasure of his will--So the Greek (@Mt 11:26 Lu 10:21). We cannot go beyond "the good pleasure of His
will" in searching into the causes of our salvation, or of any of His
works (@Eph 1:9). (@Job 33:13.) Why needest thou philosophize
about an imaginary world of optimism? Thy concern is to take heed that
thou be not bad. There was nothing in us which deserved His love
(@Eph 1:1,9,11) [BENGEL].
6. (@Eph 1:7,17,18). The end aimed at (@Ps 50:23), that is,
that the glory of His grace may be praised by all His creatures, men and
angels.
wherein--Some of the oldest manuscripts read, "which." Then
translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.
us accepted--a kindred Greek word to "grace":
charitos, echaritosen: translate, "graciously accepted"; "made us
subjects of His grace"; "embraced us in the arms of His grace"
(@Ro 3:24 5:15).
in the beloved--pre-eminently so called
(@Mt 3:17 17:5 Joh 3:35 Col 1:13). Greek, "Son of His love." It
is only "IN
HIS
BELOVED" that He loves us (@Eph 1:3 1Jo 4:9,10).
7. In whom--"the Beloved" (@Eph 1:6 Ro 3:24).
we have--as a present possession.
redemption--Greek, "our (literally, 'the') redemption";
THE redemption which is the grand subject of all revelation, and
especially of the New Testament (@Ro 3:24), namely, from the power,
guilt, and penal consequences of sin (@Mt 1:21). If a man were
unable to redeem himself from being a bond-servant, his kinsman might
redeem him (@Le 25:48). Hence, antitypically the Son of God became
the Son of man, that as our kinsman He might redeem us (@Mt 20:28).
Another "redemption" follows, namely, that "of the purchased possession"
hereafter (@Eph 1:14).
through his blood--(@Eph 2:13); as the instrument; the
propitiation, that is, the consideration (devised by His own love) for
which He, who was justly angry (@Isa 12:1), becomes propitious to
us; the expiation, the price paid to divine justice for our sin
(@Ac 20:28 Ro 3:25 1Co 6:20 Col 1:20 1Pe 1:18,19).
the forgiveness of sins--Greek, "the remission of
our transgressions": not merely "pretermission," as the Greek (@Ro 3:25) ought to be translated. This "remission," being the
explanation of "redemption," includes not only deliverance from sin's
penalty, but from its pollution and enslaving power, negatively; and the
reconciliation of an offended God, and a satisfaction unto a just God,
positively.
riches of his grace--(@Eph 2:7); "the exceeding riches of His
grace." Compare @Eph 1:18 Eph 3:16, "according to the riches of His
glory": so that "grace" is His "glory."
8. Rather, "which He made to abound towards us."
all wisdom and prudence--"wisdom" in devising the plan of redeeming
mankind; "prudence" in executing it by the means, and in making all the
necessary arrangements of Providence for that purpose. Paul attributes
to the Gospel of God's grace "all" possible "wisdom and prudence," in
opposition to the boasts of wisdom and prudence which the unbelieving
Jews and heathen philosophers and false apostles arrogated for their
teachings. Christ crucified, though esteemed "foolishness" by the world,
is "the wisdom of God" (@1Co 1:18-30). Compare @Eph 3:10, "the
manifold wisdom of God."
9. "He hath abounded," or "made (grace) to abound toward us"
(@Eph 1:8), in that He made known to us, namely, experimentally,
in our hearts.
the mystery--God's purpose of redemption hidden heretofore in His
counsels, but now revealed (@Eph 6:19 Ro 16:25 Col 1:26,27). This
"mystery" is not like the heathen mysteries, which were imparted only to
the initiated few. All Christians are the initiated. Only unbelievers
are the uninitiated.
according to his good pleasure--showing the cause why "He hath made
known to us the mystery," namely, His own loving "good pleasure" toward
us; also the time and manner of His doing so, are according to
His good pleasure.
purposed--(@Eph 1:11).
in himself--God the Father.
BENGEL takes it, "in Him," that is,
Christ, as in @Eph 1:3,4. But the proper name, "in Christ,"
@Eph 1:10, immediately after, is inconsistent with His being here
meant by the pronoun.
10. Translate, "Unto the dispensation of the fulness of the times,"
that is, "which He purposed in Himself" (@Eph 1:9) with a view to the economy of (the gracious administration belonging to) the fulness
of the times (Greek, "fit times," "seasons"). More comprehensive
than "the fulness of the time" (@Ga 4:4). The whole of the Gospel
times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come"
(@Eph 2:7). "The ends of the ages" (Greek, @1Co 10:11); "the
times (same Greek as here, 'the seasons,' or 'fitly appointed times')
of the Gentiles" (@Lu 21:24); "the seasons which the Father
hath put in His own power" (@Ac 1:7); "the times of restitution of
all things which God hath spoken by the prophets since the world began"
(@Ac 3:20,21). The coming of Jesus at the first advent, "in the
fulness of time," was one of these "times." The descent of the Holy
Ghost, "when Pentecost was fully come" (@Ac 2:1), was another.
The testimony given by the apostles to Him "in due time" ("in its own
seasons," Greek)
(@1Ti 2:6) was another. The conversion of the
Jews "when the times of the Gentiles are fulfilled," the second coming
of Christ, the "restitution of all things," the millennial kingdom, the
new heaven and earth, shall be severally instances of "the dispensation
of the fulness of the times," that is, "the dispensation of" the Gospel
events and benefits belonging to their respective "times," when
severally filled up or completed. God the Father, according to His own
good pleasure and purpose, is the Dispenser both of the Gospel benefits
and of their several fitting times (@Ac 1:7).
gather together in one--Greek, "sum up under one head";
"recapitulate." The "good pleasure which He purposed," was "to sum up
all things (Greek, 'THE whole range of things') in Christ
(Greek, 'the Christ,' that is, His Christ)"
[ALFORD]. God's purpose
is to sum up the whole creation in Christ, the Head of angels, with whom
He is linked by His invisible nature, and of men with whom He is linked
by His humanity; of Jews and Gentiles; of the living and the dead
(@Eph 3:15); of animate and inanimate creation. Sin has disarranged
the creature's relation of subordination to God. God means to gather up
all together in Christ; or as @Col 1:20 says, "By Him to reconcile
all things unto Himself, whether things in earth or things in heaven."
ALFORD well says, "The Church of which the apostle here mainly treats,
is subordinated to Him in the highest degree of conscious and joyful
union; those who are not His spiritually, in mere subjugation, yet
consciously; the inferior tribes of creation unconsciously; but
objectively, all are summed up in Him."
11. In whom--by virtue of union to whom.
obtained an inheritance--literally, "We were made to have an
inheritance" [WAHL].
Compare @Eph 1:18, "His inheritance in the
saints": as His inheritance is there said to be in them, so
theirs is here said to be in Him (@Ac 26:18). However,
@Eph 1:12, "That we should BE TO
. . . His glory" (not "that we
should have"), favors the translation of
BENGEL,
ELLICOTT, and
others, "We were made an inheritance." So the literal Israel
(@De 4:20 9:29 32:9). "Also" does not mean "we also," nor as
English Version, "in whom also"; but, besides His having "made known
to us His will," we were also "made His inheritance," or "we have also
obtained an inheritance."
predestinated--(@Eph 1:5). The foreordination of Israel, as the
elect nation, answers to that of the spiritual Israelites, believers, to
an eternal inheritance, which is the thing meant here. The "we" here and
in @Eph 1:12, means Jewish believers (whence the reference to
the election of Israel nationally arises), as contrasted with "you"
(@Eph 1:13) Gentile believers.
purpose--repeated from "purposed" (@Eph 1:9 Eph 3:11). The
Church existed in the mind of God eternally, before it existed in
creation.
counsel of his . . . will--(@Eph 1:5), "the good pleasure of His
will." Not arbitrary caprice, but infinite wisdom ("counsel") joined
with sovereign will. Compare his address to the same Ephesians in
@Ac 20:27, "All the counsel of God" (@Isa 28:29). Alike in the
natural and spiritual creations, God is not an agent constrained by
necessity. "Wheresoever counsel is, there is election, or else it is
vain; where a will, there must be freedom, or else it is weak"
[PEARSON].
12. (@Eph 1:6,14).
who first trusted in Christ--rather (we Jewish Christians), "who have
before hoped in the Christ": who before the Christ came, looked forward
to His coming, waiting for the consolation of Israel. Compare
@Ac 26:6,7, "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God
day and night, hope to come." @Ac 28:20, "the hope of Israel"
[ALFORD]. Compare @Eph 1:18 2:12 4:4.
13. In whom ye also--Ye Gentiles. Supply as English Version, "trusted," from @Eph 1:12; or "are." The priority of us Jews does
not exclude you Gentiles from sharing in Christ (compare @Ac 13:46).
the word of truth--the instrument of sanctification, and of the new
birth (@Joh 17:17 2Ti 2:15 Jas 1:18). Compare @Col 1:5, where
also, as here, it is connected with "hope." Also @Eph 4:21.
sealed--as God's confirmed children, by the Holy Spirit as the seal
(@Ac 19:1-6 Ro 8:16,23 1Jo 3:24).
see on 2Co 1:22; A seal impressed on a document gives undoubted
validity to the contract in it (@Joh 3:33 6:27; compare @2Co 3:3).
So the sense of "the love of God shed abroad in the heart by the Holy
Ghost" (@Ro 5:5), and the sense of adoption given through the Spirit
at regeneration (@Ro 8:15,16), assure believers of God's good will
to them. The Spirit, like a seal, impresses on the soul at regeneration
the image of our Father. The "sealing" by the Holy Spirit is spoken of
as past once for all. The witnessing to our hearts that we are the
children of God, and heirs (@Eph 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (@R
o 8
:16-18).
that Holy Spirit of promise--rather, as the Greek, "The Spirit
of promise, even the Holy Spirit": The Spirit promised both in the
Old and New Testaments (@Joe 2:28 Zec 12:10 Joh 7:38,39). "The word"
promised the Holy Spirit. Those who "believed the word of truth"
were sealed by the Spirit accordingly.
14. earnest--the first instalment paid as a pledge that the rest will
follow (@Ro 8:23 2Co 1:22).
until--rather, "Unto the redemption," &c.; joined thus, "ye
were sealed (@Eph 1:13) unto," that is,
for the purpose of and against, the accomplishment of "the
redemption," namely, not the redemption in its first stage, made by
the blood of Christ, which secures our title, but, in its final
completion, when the actual possession shall be ours, the full
"redemption of the body" (@Ro 8:23), as well as of the soul, from
every infirmity (@Eph 4:30). The deliverance of the creature
(the body, and the whole visible creation) from the bondage of corruption,
and from the usurping prince of this world, into the glorious liberty
of the children of God (@Ro 8:21-23 2Pe 3:13).
of the purchased possession--God's people purchased
("acquired," Greek) as His peculiar (Greek)
possession by the blood of Christ
(@Ac 20:28). We value highly that which we pay a high price
for; so God, His Church
(@Eph 5:25,26 1Pe 1:18 2:9; "my special treasure,"
@Mal 3:17, Margin).
15. Wherefore--because ye are in Christ and sealed by His Spirit
(@Eph 1:13,14).
I also--on my part, in return for God's so great benefits to you.
after I heard--ever since I have heard. Not implying that he had
only heard of their conversion: an erroneous argument used by some
against the address of this Epistle to the Ephesians
(see on Eph 1:1); but referring to the report he had heard
since he was with them, as to their Christian graces. So in the case
of Philemon, his "beloved fellow laborer" (@Phm 1:1), he uses
the same words (@Phm 1:4,5).
your faith--rather, as Greek, "the faith among you," that is, which
many (not all) of you have.
love unto all the saints--of whatever name, simply because they are
saints. A distinguishing characteristic of true Christianity
(@Eph 6:24). "Faith and love he often joins together. A
wondrous pair" [CHRYSOSTOM].
Hope is added, @Eph 1:18.
16. (@Col 1:9).
of you--omitted in the oldest manuscripts. Then the translation may
be as English Version still, or as ALFORD, "making mention of
them" (your "faith and love").
17. A fit prayer for all Christians.
the God of our Lord Jesus--appropriate title here; as in
@Eph 1:20-22 he treats of God's raising Jesus to be Head over
all things to the Church. Jesus Himself called the Father "My God"
(@Mt 27:46).
the Father of glory--(Compare @Ac 7:2). The Father of that
infinite glory which shines in the face of Christ, who is "the glory"
(the true Shekinah); through whom also "the glory of the inheritance"
(@Eph 1:18) shall be ours (@Joh 17:24 2Co 3:7-4:6).
the spirit of wisdom--whose attribute is infinite wisdom and who
works wisdom in believers (@Isa 11:2).
and revelation--whose function it is to reveal to believers
spiritual mysteries (@Joh 16:14,15 1Co 2:10).
in the knowledge--rather, as Greek
(see on 1Co 13:12),
"in the full knowledge of Him," namely, God.
18. understanding--The oldest manuscripts, versions, and Fathers,
read "heart." Compare the contrary state of unbelieving, the heart being in fault (@Eph 4:18 Mt 13:15). Translate, "Having the eyes of
your heart enlightened" (@Eph 5:14 Mt 4:16). The first effect of the
Spirit moving in the new creation, as in the original physical creation
(@Ge 1:3 2Co 4:6). So THEOPHILUS to
AUTOLYCUS (1.3), "the ears of
the heart." Where spiritual light is, there is life (@Joh 1:4).
The heart is "the core of life"
[HARLESS], and the fountain of the
thoughts; whence "the heart" in Scripture includes the mind, as well
as the inclination. Its "eye," or inward vision, both receives and
contemplates the light (@Mt 6:22,23). The eye is the symbol of
intelligence (@Eze 1:18).
the hope of his calling--the hope appertaining to His having called
you; or, to the calling wherewith He has called you.
and--omitted in the oldest manuscripts and versions.
riches of the glory--(@Col 1:27).
his inheritance in the saints--The inheritance which he has in store
in the case of the saints. I prefer explaining, "The inheritance which
He has in his saints."
(See on Eph 1:11;
@De 32:9).
19. exceeding--"surpassing."
power to us-ward who believe--The whole of the working of His grace,
which He is carrying on, and will carry on, in us who believe. By the
term "saints" (@Eph 1:18), believers are regarded as
absolutely perfected, and so as being God's inheritance; in this
verse, as in the course of fighting the good fight of faith.
according to--in accordance wit,h, what might be expected from.
working--Greek, "the energizing"; translate, "the effectual
working" (@Eph 3:7). The same superhuman power was needed and
exerted to make us believe, as was needed and exerted to raise Christ
from the dead (@Eph 1:20). Compare @Php 3:10, "the power of His
resurrection" (@Col 2:12 1Pe 1:3-5).
of his mighty power--Greek, "of the strength of His might."
20. in Christ--as our "first-fruits" of the resurrection, and Head,
in virtue of God's mighty working in whom His power to us-ward is made
possible and actual [ALFORD].
when he raised him--"in that He raised Him." The raising of Christ
is not only an earnest of our bodies being hereafter raised, but has a
spiritual power in it involving (by virtue of our living union with Him,
as members with the Head) the resurrection, spiritually of the
believer's soul now, and, consequently, of his body hereafter
(@Ro 6:8-11 8:11). The Son, too, as God (though not as man), had a
share in raising His own human body (@Joh 2:19 10:17,18). Also the
Holy Spirit (@Ro 1:4 1Pe 3:18).
set him--Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand
(@Heb 1:13).
at his own right hand--(@Ps 110:1). Where He remains till all His
enemies have been put under His feet (@1Co 15:24). Being appointed
to "rule in the midst of His enemies" during their rebellion
(@Ps 110:2), He shall resign His commission after their subjection
[PEARSON] (@Mr 16:19 Heb 1:3 10:12).
in the heavenly places--(@Eph 1:3). As Christ has a literal body,
heaven is not merely a state, but a place; and where He is, there
His people shall be (@Joh 14:3).
21. Greek, "Far (or high) above all (@Eph 4:10) principality
(or rule, @1Co 15:24), and authority, and power (@Mt 28:18), and
dominion (or lordship)." Compare @Php 2:9 Col 1:16 Heb 7:26 1Pe 3:22.
Evil spirits (who are similarly divided into various ranks, @Eph 6:12),
as well as angels of light, and earthly potentates, are included
(compare @Ro 8:38). Jesus is "King of kings, and Lord of lords"
(@Re 19:16). The higher is His honor, the greater is that of His
people, who are His members joined to Him, the Head. Some philosophizing
teachers of the school of Simon Magus, in Western Asia Minor, had,
according to IRENÆUS and
EPIPHANIUS, taught their hearers these names
of various ranks of angels. Paul shows that the truest wisdom is to know
Christ as reigning above them all.
every name--every being whatever. "Any other creature" (@Ro 8:39).
in this world--Greek, "age," that is, the present
order of things. "Things present . . . things to come" (@Ro 8:38).
that . . . to come--"Names which now we know not, but shall know
hereafter in heaven. We know that the emperor goes before all, though we
cannot enumerate all the satraps and ministers of his court; so we know
that Christ is set above all, although we cannot name them all"
[BENGEL].
22. put . . . under--Greek, "put in subjection under"
(@Ps 8:6 1Co 15:27).
gave . . . to the church--for her special advantage.
The Greek order is emphatic: "HIM He gave as Head over all things to the Church."
Had it been anyone save HIM, her Head, it would not have been the boon
it is to the Church. But as He is Head over all things who is also
her Head (and she the body), all things are hers (@1Co 3:21-23). He
is OVER ("far above") all things; in contrast to the words,
"TO
the Church," namely, for her advantage. The former are subject;
the latter is joined with Him in His dominion over them. "Head" implies
not only His dominion, but our union; therefore, while we look upon Him
at the right hand of God, we see ourselves in heaven (@Re 3:21). For
the Head and body are not severed by anything intervening, else the body
would cease to be the body, and the Head cease to be the Head
[PEARSON from
CHRYSOSTOM].
23. his body--His mystical and spiritual, not literal, body. Not,
however, merely figurative, or metaphorical. He is really, though
spiritually, the Church's Head. His life is her life. She shares His
crucifixion and His consequent glory. He possesses everything, His
fellowship with the Father, His fulness of the Spirit, and His glorified
manhood, not merely for Himself, but for her, who has a membership
of His body, of His flesh, and of His bones (@Eph 5:30).
fulness--"the filled-up receptacle" [EADIE]. The Church is
dwelt in and filled by Christ. She is the receptacle, not of His
inherent, but of His communicated, plenitude of gifts and graces. As
His is the "fulness" (@Joh 1:16 Col 1:19 2:9) inherently, so she is
His "fulness" by His impartation of it to her, in virtue of her union to
Him (@Eph 5:18 Col 2:10). "The full manifestation of His being,
because penetrated by His life" [CONYBEARE and
HOWSON]. She is the
continued revelation of His divine life in human form;
the fullest representative of His plenitude. Not the angelic
hierarchy, as false teachers taught (@Col 2:9,10,18), but Christ
Himself is the "fulness of the Godhead," and she represents Him.
KOPPE
translates less probably, "the whole universal multitude."
filleth all in all--Christ as the Creator, Preserver, and Governor
of the world, constituted by God (@Col 1:16-19), fills all the
universe of things with all things. "Fills all creation with whatever
it possesses" [ALFORD].
The Greek is, "filleth for Himself."