Eph 3:1-13. These verses make a paragraph by themselves. Their main subject is the call of the Gentiles and Paul’s Apostolic vocation in relation thereto. He reminds his readers of the mystery of that call, its revelation to the Apostles and prophets, his own destination to the ministry of preaching among the Gentiles, and the grace given him to make known the Divine dispensation that opened the Church to those who were not of Israel. This with the view that they should not misunderstand his present position or be discouraged by it.
Eph 3:2. εἴγε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ἡμᾶς: if so be that ye did hear of the dispensation of the grace of God that was given me to you-ward. The comp. particle εἴγε, or εἴ γε (according to LTrWH), makes a supposition which is taken for granted, = “if, indeed, as I may assume”. Whether the certainty of the assumption is in the particle itself or is derived from the context is still debated among grammarians. Some hold that in this case as in others the γέ simply strengthens the force of the simple particle, while others think that this is its significance, if not in every instance, at least in a considerable number of occurrences; cf. Mey. and Ell., in loc.; Win.-Moult., p. 561; Bâumlein, Partikeln, p. 64. Here it introduces a polite reminder of what these Ephesians certainly had heard-“a gentle appeal, expressed in a hypothetical form, and conveying the hope that his words had not been quite forgotten” (Ell.). On οἰκονομίαν, which means the dispensation, the arrangement made in the matter of something, not “the apostolic office” (Wiesel.), see under Eph 1:10. The τῆς χάριτος is the gen. objecti or that of “the point of view” (Ell.) = the arrangement or disposition in respect of the grace of God. The χάρις itself is not the apostolic office (Est.), but the gift of grace that selected Paul and qualified him for that office; and so it (not the οἰκονομία, but the χάρις) is described as δοθείσης, given. The εἰς ὑμᾶς, admirably rendered by the AV “to you-ward,” denotes the “ethical direction” (Ell.) of the gift of grace-the fact that it was bestowed on Paul not for his own sake, but with a view to their position.
Eph 3:3. ὅτι κατὰ ἀποκάλυψιν ἐγνώρισέ μοι τὸ μυστήριον: how that by way of revelation he made known (was made known) to me the mystery. The ὅτι is omitted by [207] [208]-lat., Ambros., etc., and is bracketed by [209] and WH, but is retained by most. The ἐγνώρισε of the TR (supported by [210] [211] [212], etc.) must give place to ἐγνωρίσθη, which is the reading of [213] [214] [215] [216] [217] [218] 17, Lat., Syr., Copt., etc., and is adopted by LTTrWHRV. On μυστήριον see under Eph 1:9. Here it is the particular μυστήριον or “secret” of the admission of the Gentiles on equal terms with the chosen people-a disclosure of the Divine purpose which so often calls forth Paul’s adoring wonder. The sentence explains and develops the preceding statement, giving what they heard (ἠκούσατε) of the peculiar dispensation made by God with Paul; and the prominent thing here, as indicated by the emphatic position of κατὰ ἀποκάλυψιν, is the way in which the “mystery” was made known to him, viz., the way of revelation.-καθὼς προέγραψα ἐν ὀλίγῳ: as I wrote afore in few words. The ἐν ὀλίγῳ is wrongly taken by some as = πρὸ ὀλίγου, “a short time before”. It is equivalent to the διʼ ὀλίγων or the ἐν βραχεῖ, ἐν βραχέσι, of classical Greek and means briefly (cf. Act 26:28 and the συντόμως in Act 24:4). But what is the writing referred to? It might be a previous letter now lost (Chrys., Calv., etc.). The aor. might so far favour this, and the ἀναγινώσκοντες of Eph 3:4, which Meyer thinks excludes it, is not necessarily inconsistent with it. The δύνασθε ἀναγινώσκοντες νοῆσαι need not be limited to the reading of the present Epistle, but might equally well apply to the act of reading any other letter, and the terms might suggest indeed a fuller statement of the “mystery” in question than is given anywhere in the first part of this Epistle. The reference, however, might also be to something already said in the present letter, in which case the προέγραψο would have the force of “I have written already above”. This is the generally accepted interpretation, the particular statement in view being that in chap. Eph 1:9-10, or rather (so Mey., etc.) that in chap. Eph 2:11-22, in which the inclusion of the Gentiles is the special topic.
[207] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[208] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[209] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[210] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[211] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[212] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[213] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[214] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[215] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[216] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[217] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[218] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
Eph 3:4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ: in accordance with which, when ye read, ye can perceive my understanding in the mystery of the Christ. The ὅ refers to the προγεγραμμένον indicated in the προέγραψα the πρός with acc. expressing here, as often, the idea of the standard or measure of the νοῆσαι (Win.-Moult., p. 505; Bernhardy, Synt., p. 205). Wicl. gives “as”; Cov., “like as”; Rhem., “according as”; Tynd., Gen., AV and RV, “whereby”. The aor. νοῆσαι follows the present ἀναγινώσκοντες, the perception being regarded as a single, accomplished act, the result of the process of reading. The verbs νοεῖν and συνιέναι when contrasted are supposed (cf. Tittmann, Syn., p. 191, and Ell., in loc.) to differ as merken, “perceive,” differs from verstehen, “understand”. But such distinctions are precarious as regards NT Greek. The noun σύνεσις, which is applied sometimes to the understanding mind (Mar 13:33; Wis 4:11), occurs repeatedly in the NT in the sense of mental apprehension (Luk 2:47; 1Co 1:19; Col 1:9; Col 2:2; 2Ti 2:7). It is defined as “insight depending on judgment and inference” (Mey. on Col 1:9), usually in the theoretical sense, but sometimes in the practical (cf. Mar 12:33). It appears to denote critical understanding, the apprehension of the bearings of things, while φρόνησις conveys the idea of practical, ethical understanding (cf. Light. on Col 1:9; Schmidt, Synonymik, chap. xiii., § 10, chap. cxlvii., § 8). Here σύνεσις is followed by ἐν (cf. also 3 Ezr 1:3), συνιέναι ἐν being a common phrase for having understanding in a matter (2Ch 34:12; Jos 1:7; Dan 1:17). As the σύνεσίν μου ἐν τῶ. etc., makes one idea, the article is dispensed with after the prep. The τοῦ Χριστοῦ is taken by some as that of originating cause (Hofm.), = the mystery of which Christ is the author; by others as the gen. objecti, = the mystery relating to the Christ (Abb., Haupt, etc.), by others still as the gen. of apposition (Mey., Alf., etc.), or of identity (Ell.), = the mystery which is the Christ, which He makes, or which is contained in Him. The latter is thought to be favoured by Col 1:27. But the idea there is that of the Christ in us, which is not quite the same; and it seems best on the whole to take the second view, “the mystery relating to the Christ,” i.e., the revelation of the long-hidden purpose of God regarding the Christ as not for Israel only, but also for the Gentiles.
Eph 3:5. ὃ ἐν ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων: which in other generations was not made known to the sons of men. The TR inserts ἐν before ἑτέραις, as in Syr.-Phil. and Copt. But the insertion is due probably to the double dative, and the ἐν (which is not found in [219] [220] [221] [222] [223] [224] [225] [226], etc.) is rightly omitted by LTTrWHRV. The γενεαῖς, therefore, is the dat. of time; the term γενεά, like the OT דּו̇ר (of which it is the usual rendering in the LXX), meaning the period covered by a generation of men (Luk 1:20; Act 14:16; Act 15:21; Col 1:26) as well as the generation or race itself. By τοῖς υἱοῖς τῶν ἀνθρώπων are to be understood, not the OT prophets (Beng.) as contrasted with the “Apostles and prophets” of the next clause, but men generally and in the absolute sense, in conformity with the γενεαῖς.-ὡς γῦν, ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι: as now it was revealed to His holy Apostles and prophets in the Spirit. The ὡς has its proper comparative force. The fact of the revelation made in pre-Christian times to the fathers and the prophets is not questioned. The matter in view is the measure or manner of the revelation. The νῦν = “now,” in these Christian times, and the aor. ἀπεκαλύφθη defines the fuller revelation as made definitely at a former period in these times. The verb also has its proper force, as distinguished from the ἐγνωρίσθη and as describing the way, viz., by revelation, that the truth was made known. The prophets of the OT dispensation were designated ἅγιοι (2Ki 4:9; Luk 1:20; 2Pe 1:21). Those of these Christian times are in like manner designated ἅγιοι, as men separated and consecrated to the office and distinguished from the mass of the υἱοὶ τῶν ἀνθρώπων. They are further described as His (αὐτοῦ), i.e., God’s Apostles and prophets, God being the subject implied in the ἐγνωρίσθη and the ἀπεκαλύφθη. The terms ἀποστόλοις and προφήταις have the same sense here as in Eph 2:20, viz., the Christian Apostles and prophets. The clause ἐν Πνεύματι defines the ἀπεκαλύφθη; not the προφήταις, as if = προφῆται θεόπνευστοι (Holzh., Koppe), for the προφῆται need no such definition. As in Eph 2:22 the πνεῦμα here is the Holy Spirit, and the ἐν would most naturally be taken in the same sense as these. Here, however, most understand it as the instrumental ἐν. It seems to combine the two ideas of agency and element or condition, and describes the revelation as having been made in and by the Spirit.
[219] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[220] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[221] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[222] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[223] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[224] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[225] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[226] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
Eph 3:6. εἶναι τὰ ἔθνη συλκληρονόμα: [to wit], that the Gentiles are fellow-heirs. The εἶναι = are, not should be, the “mystery” or secret revealed being a fact, not a purpose. The obj. inf. expresses the contents or purport of the ἀποκεκαλυμμένον (Win.-Moult., p. 400). συγκληρονόμα (or συνκληρονόμα, LTTrWHRV) = fellow-heirs with the Jews; the only occurrence of the word in the NT in this application (for other applications cf. Rom 8:17; Heb 11:9; 1Pe 3:7).-καὶ σύσσωμα: and fellow-members. σύσσωμος (σύνσωμος, LTTrWHRV) in the NT occurs only here and is unknown to classical Greek, although Arist. uses συσσωματοποιεῖν (De Mundo, iv., 30). It was probably constructed by Paul for his present purpose. It means belonging jointly to the same body.-καὶ συμμέτοχα τῆς ἐπαγγελίας: and fellow-partakers of the promise. συμμέτοχος (συνμέτοχος, LTTrWHRV) is found in the NT only here and in Eph 5:7. It occurs also in Joseph. (Jew. Wars, i., 24, 6), and in Justin (Apol. ii., 13). The verb συμμετέχω, however, is used in classical Greek (Eurip., Supp., 648; Plato, Theaet., 181 c, etc.), although it is not found in the NT. τῆς ἐπαγγελίας, not specifically the promise of the Spirit, but, as undefined, the promise of Salvation, the Messianic promise in its length and breadth. The three terms describe the Gentiles, therefore, first generally as heirs together with the believing Jews in all things, and then more particularly as belonging equally with them to the same corporate body and sharing equally with them in the Messianic promise. The TR inserts αὐτοῦ after ἐπαγγελίας, It is wanting, however, in the best documents ([227] [228] [229] [230] [231], 17, etc.) and is to be omitted.-ἐν τῷ Χριστῷ διὰ τοῦ εὐαγγελίου: in Christ through the Gospel. For the τῷ Χριστῷ of the TR (with [232] [233] [234] [235], etc.) read Χριστῷ Ἰησοῦ (with [236] [237] [238], 17, etc.). These words are best taken as qualifying all the three former terms. The joint-heirship, membership, and participation had their objective ground and reason in Christ Jesus, and were made the actual possession of these Gentiles by the medium or agency of the Gospel that was preached to them.
[227] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[228] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[229] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[230] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[231] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[232] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[233] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[234] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[235] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[236] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[237] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[238] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
Eph 3:7. οὗ ἐγενόμην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ: of which I became a minister according to the gift of the grace of God. The TR reads ἐγενόμην (with [239] [240] [241] [242], etc.). The less usual form ἐγενήθην, however, is given by [243] [244] [245] [246], 17, etc., and is to be preferred. There is no difference, however, in the sense; ἐγενήθην being simply the Doric equivalent to ἐγενόμην, which reappeared in the LXX and in later Greek generally. διάκονος is a servant, attendant of any kind; also a deacon in particular (Php 1:1; 1Ti 3:8; 1Ti 3:12), or a deaconess (Rom 16:1), and perhaps a waiter, one who serves at table (Joh 2:5; Joh 2:9). Here it has the general sense of minister, as Paul designates himself again in 2Co 3:6; Col 1:23. Once he calls himself ὑπηρέτης (1Co 4:1); but with no tangible difference in idea, except that ὑπηρέτης may suggest a still greater degree of subordination than διάκονος. The distinction drawn by some (Harless) between the two terms, as if διάκονος expressed activity in relation to the service and ὑπηρέτης activity in relation to the master, cannot be made good. τῆς χάριτος is probably the ger. of apposition or identity (as the χάρις in Eph 3:8 indicates), = the gift consisting in the grace; and the particular “grace” in view is the office of the apostleship or the ministry to the Gentiles (as Eph 3:2; Eph 3:8 suggest), not the gift of tongues (Grot.) or the gift of the Holy Ghost (Flatt, etc.). That “grace,” too, was God’s gift (τοῦ Θεοῦ).-τὴν δοθεῖσάν μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ: which was given to me according to the working of His power. F r the τὴν δοθεῖσαν, qualifying the δωρεάν, of the TR (with [247] [248] [249] [250], etc.) the better reading is τῆς δοθείσης, qualifying the χάριτος (with [251] [252] [253] [254] [255], 17, etc.; so LTTrWHRV). As the former sentence affirmed the gift of the grace, this one states the manner of the bestowal. The standard or proportion of the giving was the efficiency, the efficacious working (ἐνέργειαν) of God’s own power. The change in Paul when God made him an Apostle of Christ to the Gentiles was so great that he saw in it nothing less than the result of the Divine omnipotence.
[239] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[240] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[241] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[242] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[243] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[244] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[245] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[246] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[247] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[248] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[249] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[250] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[251] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[252] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[253] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[254] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[255] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
Eph 3:8. ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων τῶν ἁγίων ἐδόθη ἡ χάρις αὕτη: to me, who am less then the least of all saints, was given this grace. The τῶν inserted by the TR, on slender documentary evidence, before ἁγίων must be omitted as wanting in [256] [257] [258] [259] [260] [261] [262] [263], etc. The thought of the dignity of the office he had received at the cost of such grace and power at once evokes the sense of his own utter unworthiness, to which he gives stronger expression here than even in 1Co 15:9, or 2Co 12:11. The form ἐλαχιστότερος, a comparative of the superlative ἔλαχιστος, is found only here. It belongs to a class of double comparisons which had a place probably in the popular modes of speech, but of which a considerable number are found in later literature, especially in poetry. The only other example in the NT is the double comparative μειζότερος in 3Jn 1:4; cf. Buttm., Gram. of NT Greek, p. 28.-ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ: to preach to the Gentiles the unsearchable riches of Christ. The TR inserts ἐν before τοῖς ἔθνεσιν with) [264] [265] [266] [267], etc.); but it is not found in [268] [269] [270] [271], etc., and is best omitted. The former reading would define the sphere assigned to Paul in his ministry; the latter, the subjects of that ministry. For τὸν πλοῦτον the better accredited form is τὸ πλοῦτος. The τοῦ Χριστοῦ is prob. the gen. of possess., = the riches that Christ has, or that are in Him. The πλοῦτος thus contained in Christ is the whole wealth of the salvation He bestows; and this is “unsearchable,” i.e., not in the sense of inexhaustible, but rather in that of unfathomable, “past finding out,” such as cannot be fully comprehended by man; cf. Rom 11:33, the only other NT occurrence of ἀνεξιχνίαστον; also Job 5:9; Job 9:10; Job 34:24, the only occurrences in the LXX. It is a picturesque and suggestive word, meaning literally such as cannot be traced out by footprints.
[256] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[257] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[258] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[259] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[260] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[261] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[262] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[263] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[264] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[265] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[266] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[267] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[268] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[269] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[270] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[271] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
Eph 3:9. καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων: and to make all see what is the fellowship (dispensation) of the mystery which from all ages hath been hidden. The πάντας which the TR inserts after φωτίσαι is omitted by some MSS. (including [272]1[273]) and certain Fathers (Hil., Jer., Aug., etc.). It is rejected by Tisch., accepted by RV in the text, and dealt with by WH as a secondary reading. The κοινωνία of the TR, which has the slenderest possible authority, must give place to the οἰκονομία of the RV with LTTrWH, which is the reading of [274] [275] [276] [277] [278] [279] [280] [281], etc. If the πάντας is omitted the sense becomes, as it is given in the margin of the RV, “to bring to light what is” the dispensation. If it is retained, the idea will be that of the enlightenment of all as to what the dispensation is. The πάντας, however, which occupies an unemphatic position here, after the verb (in contrast with the emphatic position of τοῖς ἔθνεσιν before its verb) can scarcely bear the absolute sense of all men, Jew and Gentile alike, but refers to all the ἔθνη previously mentioned. The verb φωτίσαι is more than διδάξαι or κηρύξαι. It means to illuminate. Paul was not only to deliver his Apostolic message, but also to spiritually enlighten those who heard it, so that they should understand it. The particular thing in that message which is here in view is the οἰκονομία (on which see under Eph 1:10), that is, the dispensation or arrangement of the mystery, to wit the admission of the Gentiles on equal terms with the Jews; the μυστήριον here having the same application as in Eph 3:6. The formula ἀπὸ τῶν αἰώνων occurs in the NT only here and in Col 1:26; the forms ἀπὸ αἰῶνος and ἐκ τοῦ αἰῶνος also occur, the former in Luk 1:70 and Act 3:21, the latter in Joh 9:32. It means literally “from the ages,” “from the world-periods,” that is, from the beginning, or since the world began. It is to be distinguished from πρὸ τῶν αἰώνων (1Co 2:7). The Divine decree was formed before the ages of the world began; the keeping of that decree hidden was since the ages of the world began, i.e., “from the commencement of the ages when intelligent beings from whom it could be concealed were called into existence” (Ell.). In Rom 16:25 we have the similar description of the μυστήριον as χρόνοις αἰωνίοις σεσιγημένου.-ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ χριστοῦ: in God who created all things [through Jesus Christ]. The “mystery” had its place of concealment in God Himself, in the Divine mind. And God is designated specially in respect of His creative power-“God who created all things” (not “inasmuch as He created all things,” which would require the omission of the τῷ). The τὰ πάντα, which also occupies a somewhat emphatic position here, is not to be restricted either to the physical creation (Chrys.), or to the spiritual (Calv.), but has the absolute sense of all that exists. The TR adds διὰ Ἰησοῦ Χριστοῦ to the κτίσαντι (with [282] [283] [284], etc.); but these words must be omitted, as the best authorities ([285] [286] [287] [288] [289] [290], 17, etc.) do not give them. But why is this reference to God as the Creator of all things introduced at this point? By way of confirmation, say some, of what has just been said of the “mystery” as having been hidden from the beginning in God; the point being that He who created all things must have had the contents of this “mystery” in His eternal plan (Mey.). To “enhance the idea of His omnipotence,” say others; He who created all things having “ordained the mystery itself in the exercise of His undoubted prerogative of sovereign and creative power” (Ell.). Or, as others put it more precisely, its object is to take the wonder from the idea of the “mystery” having been so long unrevealed; the creation of all things by God being a fact which involves His perfect right to adjust all things as He will” (Alf.)-the Creator of all being “free to make what arrangements He pleased as to the concealment and revelation of His purpose” (Abb.). None of these interpretations can be said to be either very clear or very adequate. This designation of God as the Creator of all that exists is intended rather to express the greatness of the “mystery” that is now disclosed and of which Paul is to be a preacher. The main thought in the verse in question is the thought with which it starts, viz., the marvel of that Apostolic commission of which Paul had been put in trust by the grace of God; and the majesty and the wonder of that commission are made the greater by the grandeur of the “mystery” the Divine disposition of which he was appointed to declare to all men. This “mystery,” though long hidden, had been in the Divine mind from the first, and it had been there in such a sense that the whole scheme of created things had it in view, and in such wise that the knowledge of it was to be imparted even to the angelic world (cf. Haupt). Or, as it may be better put, the “mystery” now at last revealed by God and proclaimed by Paul to all men in all the sovereign and surpassing wisdom of the Divine dispensation by which it was hidden long and in the fulness of time at last disclosed, was one of God’s own eternal secrets, one of His unsearchable thoughts, a thing that had its place from the beginning in His creative plan, a reserve in the Eternal mind that purposed and formed all that exists. And to Paul’s hands did the surpassing grace of God commit the proclamation of a truth of such magnitude, the illumination (φωτίσαι) of so unsearchable a disposition of the Divine wisdom!
[272] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[273] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[274] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[275] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[276] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[277] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[278] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[279] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[280] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[281] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[282] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[283] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[284] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[285] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[286] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[287] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[288] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[289] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[290] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
Eph 3:10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις: in order that now unto the principalities and the powers in the heavenlies might be made known. To make the manifold wisdom of God known where formerly it was not understood is now declared to be the object in view. But the object of what? The creation of all things, says Harless; who connects the ἵνα γνωρισθῇ immediately with the τῷ τὰ πάντα κτίσαντι. But, while it is true that redemption is sometimes exhibited in relation to creation (Joh 1:1-14, etc.), and while Christ Himself is presented at times not only as the author and ground of creation but also as its end or object (Col 1:16), the idea resulting here on that view would be that the purpose of God in creating all things was the proclamation of His wisdom to the angelic world by the Church. This, however, would be a statement without any parallel elsewhere in the NT. It is better, therefore, to connect the sentence immediately with the τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου, as is done by Meyer and many more. In that case the idea would be that the “mystery” was long hidden indeed, but hidden only with the design of being made known, and that on the widest possible scale-to angels no less than to men-in due time (cf. the general statement of principle in Mar 4:22). There is much to be said in support of this, e.g., the antithesis of the νῦν to the ἀπὸ τῶν αἰώνων, and the γνωρισθῇ to the ἀποκεκρυμμένου, etc. But it is best to take the verse as referring to the previous ἐδόθη ἡ χάρις αὕτη, etc. (Ell., Alf.; and substantially De Wette, Hofm., etc.). The main idea in the paragraph from Eph 3:7 onwards is unmistakably that of the marvellous call and commission of Paul, and the wonder of the grace that made an Apostle and preacher of him is magnified the more by the Divine purpose revealed in that commission, to wit, the making known the manifold wisdom of God in His ways with sinful men and with the outcasts of the Gentile world in particular. It is objected indeed that this is to make Paul claim for his own preaching and as his own special work what belonged to other Apostles and preachers no less than to him. But all that is stated here goes in point of fact to enhance the idea of Paul’s own personal insignificance, the extraordinary and unmerited nature of his call, and his absolute indebtedness to grace. “For this sublime cause,” as Alford admirably expresses it, “the humble Paul was raised up-to bring about-he, the least worthy of the saints-that to the heavenly powers themselves should be made known, by means of those whom he was empowered to enlighten”-the manifold wisdom of God. The ἀρχαί and ἐξουσίαι can only mean good angels (cf. under Eph 1:21 above); and these names of dignity (the term ἄγγελος is not used in this Epistle) are appropriate here as suggesting again the greatness of Paul’s commission, and perhaps also (as Mey. thinks) the glory put upon the ἐκκλησία. That the ἀρχαί and ἐξουσίαι cannot mean any orders of earthly powers-Jewish, Gentile or Christian rulers or the like, is shown by the ἐν τοῖς ἐπουρανίοις. Nor can they refer to demonic powers, whether by themselves alone or as part of the angelic world, for this would scarcely be consistent with the mention of the Church, and further the Divine power would in that case be more in point than the Divine wisdom. Nor again is there anything in the context to suggest that Paul has in view the angels that ministered the law and the elemental powers honoured by the heathen (V. Soden). The ἐν τοῖς ἐπουρανίοις here, as elsewhere in the Epistle, has the sense = in heaven; see under Eph 1:3 above. The ἐν, therefore, has its proper local sense, and is not = in respect of, as if the clause meant “in the case of the heavenly things”. As the phrase makes one idea, too, with the ἀρχαῖς and ἐξουσίαις, defining them as heavenly, it requires no ταῖς after the ἐξουσίαις.-διὰ τῆς ἐκκλησίας: through the Church. The Church, therefore, that is, as is evidently meant here, the whole body of believers in the unity in which Jew and Gentile are now made one, is the means by which the Divine wisdom is to be made known and Paul’s commission in that respect made good. The Church, which it was his high Apostolic vocation to build up by bringing multitudes of Gentile believers into its membership-the Church in which the breaking down of ancient barriers and the removal of the old enmity were now seen, was itself the living witness to the Divine σοφία, the “mirror,” as Calvin puts it, “in which angels contemplate the wonderful wisdom of God”. And that Divine wisdom is described as πολυποίκιλος (a word found only this once in the NT)-not with any reference to Gnostic ideas of σοφία (as Baur imagined), for the use of such a term as this in that connection is of later date (Iren., Haer., i., 4, 1); nor simply in the sense of very wise, for which Aesch., Prom., 1308, is mistakenly cited; but as = multivarius, multiformis (Vulg.), having a great variety of forms. The adj. is used of the rich variety of colours in cloths, flowers, paintings, etc. (Eurip., Iph. T., 1149; Eubulus, ap. Athen., 15, p. 679 D; Orph. Hym., vi., 11; lxi., 4). In different ways had God dealt with men, with the Jew in one way and with the Gentile in another, in the long course of the ages. But in all these He had had one great end in view. Now in the Church the realisation of that end is seen, and in that great spiritual harmony angels can perceive the manifoldness and majesty of that Divine wisdom which by ways so diverse had been working to this great result. That angels have an interest in man’s redemption and desire to look into it is stated in 1Pe 1:12. Here it is indicated that they are capable of an enlargement of insight into it.
Eph 3:11. κατὰ πρόθεσιν τῶν αἰώνων: according to the eternal purpose. Literally, “according to the purpose of the ages” or “world-periods”; but represented with substantial accuracy by the “eternal” of the AV and the other old English Versions with exception of Wicl. and the Rhemish. The term πρόθεσις must be taken here as elsewhere in the proper sense of purpose, not in that of foreknowledge (Chrys.); and the clause is to be connected neither with the σοφία nor with the πολυποίκιλος in particular, but with the γνωρισθῇ. The disclosure of the manifold wisdom of God to the angelic world, contemplated in the commission given by God’s grace to Paul, was of further-reaching moment than that. It was contemplated in God’s eternal purpose and took place in accordance with that. The gen. αἰώνων may be a gen. of time (cf. Jud 1:6); Alf. compares our phrase “an opinion of years”; or it may rather be one of the many forms of the gen. of possession-“the purpose pertaining to the ages,” formed before the foundation of the world (Eph 1:3), long hidden in the Divine Mind (Eph 3:9), but existent and in God’s view from the beginning till now (cf. 2Ti 1:9).-ἣν ἐποίησεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν: which he wrought in Christ Jesus our Lord. The subject of the ἐποίησεν is the πρόθεσις, not the σοφία (Jer., Luth., etc.). The verb is rendered “purposed” by the RV; as it is also taken by many to mean formed, constituted (Calv., Harl., Hofm., De Wette, Alf., Abb., etc.). This use of the verb is somewhat like that in Mar 3:6; Mar 15:1 (συμβούλιον ποιεῖν), etc., and gives a good sense. On the other hand, the use of ποιεῖν in such connections as θέλημα ποιεῖν (Mat 21:31; Joh 6:38; Eph 2:3), γνώμην ποιεῖν (Rev 17:17), etc., seems to be sufficient justification for giving it the sense of fulfilling, carrying out; and the designation Christ Jesus (not Christ simply), pointing as it does to the historical Person, suggests that what is in view now is the realisation of the purpose rather than its formation. On the whole, therefore, it is perhaps best to render it “which He wrought, or carried into effect, in Him whom we preach as Christ Jesus our Lord” (Mey., Ell., etc.). The TR (with [291]1-3[292]3[293] [294] [295], etc.) gives ἐν Χριστῷ Ἰησοῦ; the best critics (LTTrWHRV), on the authority of [296] [297] [298] [299] [300] 17, etc., insert τῷ before Χριστῷ. The designation ὁ Χριστὸς Ἰησοῦς ὁ Κύριος ἡμῶν is singular; cf., however, the τὸν Χριστὸν Ἰησοῦν τὸν Κύριον of Col 2:6.
[291] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[292] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[293] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[294] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[295] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[296] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[297] Autograph of the original scribe of א.
[298] Autograph of the original scribe of א.
[299] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[300] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
Eph 3:12. ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ τὴν προσαγωγήν: in whom we have boldness and access. The second τήν, which is inserted by the TR, has the support of some good authorities, [301] [302]3 [303] [304] [305], Chrys., etc.; but is not found in [306] [307] [308] 17, etc., and is to be omitted (with LTTrWHRV). As the παρρησία and the προσαγωγή meet in one idea the τήν does not require to be repeated. The article before the nouns has much the force of “our boldness and access”. The παρρησίαν is not to be limited to freedom of speech, freedom in preaching, or boldness in prayer, but is to be taken in the large sense which it has in Php 1:20; 1Ti 3:13; Heb 10:19; and especially in 1Jn 2:28; 1Jn 3:21; 1Jn 4:17; 1Jn 5:14-freedom of spirit, cheerful boldness, “the joyful mood of those reconciled to God” (Mey.). The conjunction of the προσαγωγή with the intrans. παρρησία makes the intrans. sense of access more appropriate here than the trans. sense of introduction; cf. under Eph 2:18.-ἐν πεποιθήσει: in confidence. The noun πεποίθησις belongs to late Greek (Joseph., Philo., Sext. Empir., etc.). In the LXX it occurs once (2Ki 18:19); in the NT it is found only in Paul (2Co 1:15; 2Co 3:4; 2Co 8:22; 2Co 10:2; Php 3:4, and here). It indicates the disposition in which the παρρησία and προσαγωγή are made good.-διὰ τῆς πίστεως αὐτοῦ: through our faith in Him. The αὐτοῦ is best taken as the gen. objecti; cf. Rom 3:22; Gal 2:16. Thus, as the ἐν ᾧ expresses the fact that Christ is the ground of our παρρησία and προσαγωγή, and the ἐν πεποιθήσει the state of mind in which we enjoy these blessings, so this clause declares the means by which they become our actual possession. The whole verse, moreover, is not so much a simple addition to the preceding statement as rather an indirect appeal to personal experience, in confirmation of what was said of the fulfilment of God’s eternal purpose in Christ Jesus our Lord, the ἐν ᾧ having, as Ell. explains it, much the same force as ἐν αὐτῷ γάρ.
[301] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[302] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[303] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[304] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[305] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16.
[306] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[307] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[308] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
Eph 3:13. διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν: wherefore I ask that ye lose not heart in my tribulations in your behalf. The διό is referred by some (Mey., etc.) to the immediately preceding verse, the possession of these great privileges of “boldness and access” on the part of the Ephesians being Paul’s reason for urging on them the request which follows. It is better, however, to refer the διό to the great thought of the whole paragraph, to which the statement in Eph 3:12 is subordinate, viz., the dignity of the office committed to Paul and its significance for them. Because the great trust of the Apostleship among the Gentiles is what he has declared it to be for himself and for them, he puts this request before them. The αἰτεῖν, which sometimes expresses a demand (Luk 1:63; 1Co 1:22), has the simple sense of asking here; and in such connections as the present αἰτοῦμαι has the full sense of asking for one’s self. It is followed sometimes by the acc. and inf. (Luk 23:23; Act 3:14), and sometimes, as here, by the simple inf. (Act 7:46). The idea in the verb ἐγκακεῖν is that of losing courage, becoming faint of heart. The form ἐκκακεῖν, which is given in the TR, appears in [309] [310]3[311] [312] [313], etc. It is doubtful, however, whether that form occurs anywhere in ordinary Greek. It may have had a place in popular, oral use. The written form was ἐγκακεῖν, and that form appears here in most of the best MSS. ([314] [315] [316] [317]1, etc.). Hence LTrRV adopt ἐγκακεῖν; TWH, ἐνκακεῖν. But what is the construction here? Some supply Θεόν, and make the sense either (1) “I pray God that ye faint not,” or (2) “I pray God that I faint not”. But if the subject of the αἰτοῦμαι had been God, the Θεόν could scarcely have been omitted, as there is nothing in the context clearly to suggest it. And that it is the readers, not Paul himself, whose possible faint-heartedness is referred to appears from the force of the ὑπὲρ ὑμῶν and the ἥτις ἐστὶ δόξα ὑμῶν. Paul himself rejoiced in his tribulations (2Co 12:5; 2Co 12:10 : Col 1:24, etc.), and a prayer in such circumstances as the present betraying any fear about himself would be utterly unlike him. But he might have cause enough to apprehend that these converts might not all view painful things as he did. Hence ὑμᾶς is to be understood as the subject of αἰτοῦμαι (cf. 2Co 5:20; Heb 13:19). The ἐν before θλίψεσι has the proper sense of in (not “at” as RV puts it), pointing to the circumstances, sphere, or relation in which the faint-heartedness ought not to show itself (cf. Win.-Moult., pp. 482, 483, and Ell., in loc.). These θλίψεις were ὑπὲρ ὑμῶν (the phrase ὑπὲρ ὑμῶν going surely with the θλίψεσί μου, not with αἰτοῦμαι as Harless strangely puts it), as sufferings endured in virtue of Paul’s Apostleship among the Gentiles; cf. Php 1:17. The defining article again is not required before ὑπὲρ ὑμῶν, as the phrase makes in reality one idea.-ἥτις ἐστὶ δόξα ὑμῶν: which are your glory. The distinction between the definite or objective rel. ὅς and the indefinite, generic, or qualitative rel. ὅστις (cf. Jelf, Gr. Gram., 816) is not always maintained in the NT, and indeed the use of ὅστις for ὅς is as old as Herod. (ii., 92) and Ionic Greek generally (Kühner, Gr. Gram., ii., 906). In the Pauline Epistles, however, the distinction seems to be fairly maintained (Blass, Gram. of N. T. Greek, p. 173), and ἥτις appears here to have the force of an explanation-“inasmuch as they are,” “for indeed they are”. The rel. is referred by some (Theod., Olsh., Harl.) to the μὴ ἐγκακεῖν, or to the whole sentence beginning with that; in which case ἥτις would stand for ὅ. But it is most naturally referred to the θλίψεσι. It is a case of attraction, but one in which the noun of the rel. clause gives its number (cf. Dem. c. Aphob., p. 853, 31, and in the NT itself, Act 24:11; Php 3:20) as well as its gender to the rel. (Win.-Moult., p. 206; Buttm., Gram. of NT Greek, p. 281; Donald., Gr. Gram., p. 362; Madvig, Syn., § 98). The clause, therefore, gives the readers a reason or motive for not yielding to faintness of heart. Paul’s tribulations were endured in their behalf, and were of value for them. The greater the office of the sufferer, the more did the afflictions which he was content to endure for them redound to their honour; and the better this was understood by them, the less should they give way to weakness and discouragement.
[309] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[310] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[311] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[312] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[313] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[314] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[315] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[316] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[317] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
Eph 3:14-19. A paragraph containing an earnest prayer for the inward strengthening of the readers, the presence of Christ in them, their enlargement in the knowledge of the love of Christ, and the realisation in them of the Divine perfections.
Eph 3:15. ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται: from whom every family in heaven and on earth is named. The ἐξ οὗ denotes the origin of the name, the source whence it is derived (cf. Hom., Il., x., 68; Xen., Mem., iv., 5, 8; Soph., (Œd. R., 1036). The verb ὀνομάζομαι is also followed by ἀπό (Herod., vi., 129); but ἐκ conveys the idea of more direct origination (cf. Ell., in loc.). The noun πατριά, for which πάτρα is the more usual form in classical Greek, never has the sense of πατρότης, paternitas (Syr., Goth., Vulg., Luth., and, so far, also Harl.). It means sometimes ancestry (Herod., ii., 143; iii., 75), but usually family (Exo 6:15; Exo 12:3; Num 1:2; Luk 2:4), race or tribe, i.e., a number of families descended from a common stock (Herod., i., 200; Num 1:16), nation or people (1Ch 16:28; Psa 22:28; Act 3:25). In the LXX the πατριαί are the מִשְׁפָּחוֹת as distinguished from the φυλαί, מִטּוֹת. The Israelites were constituted of twelve φυλαί divided into a number of πατριαί, each of these latter again consisting of so many οἶκοι. Here the word seems to have the widest sense of class, order, nation, community, as the idea of family in the proper sense of the term is inapplicable to the case of the angels, who are indicated by ἐν οὐρανοῖς. Further, the anarthrous πᾶσα πατριά grammatically can only mean “every family” (see under Eph 2:21 above), not “the whole family” (Mich., Olsh., etc.). All such ideas, therefore, as that angels and men, or the blessed in heaven and the believing on earth, are in view as now making one great family, are excluded. Nor can ὀνομάζεται be made to mean anything else than “are named”-certainly not exist, or called into existence (Estius, etc.), or “are named the children of God” (Beng., etc.). The sense, therefore, is “the Father, from whom all the related orders of intelligent beings, human and angelic, each by itself, get the significant name of family, community”. The various classes of men on earth, Jewish, Gentile, and others, and the various orders of angels in heaven, are all related to God, the common Father, and only in virtue of that relation has any of them the name of family. The father makes the family; God is the Father of all; and if any community of intelligent beings, human or angelic, bears the great name of family, the reason for that lies in this relation of God to it. The significant name has its origin in the spiritual relationship. It is not possible, however, to give proper expression to the thought in English. In the Greek there is a play upon the words πατήρ, πατριά, which cannot be reproduced. Some have supposed that Paul has certain Rabbinical notions in view here, or that he is glancing at certain Gnostic theories, or at the vain worship of angels. But there is no ground for such far-fetched suppositions. The Rabbinical conceits regarding angels and the Gnostic speculations were both very different from anything suggested here.
Eph 3:16. ἵνα δῴη ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ: that He would grant you according to the riches of His glory. The ἵνα introduces the subject of the prayer, representing it, however, also as the thing which he had in view in praying and which made the purpose of his prayer (see under Eph 1:17 above). For the δῴη of the TR (with [327] [328] [329], etc.), the RV (with LTTrWH) gives δῷ as in [330] [331] [332] [333] [334], 17, etc. (see under Eph 1:17 above). For τὸν πλοῦτον (TR, with [335]3[336] [337], etc.) read again to τὸ πλοῦτος, with [338] [339] [340] [341] [342] [343], etc. The δόξα is the whole revealed perfections of God, not merely His grace or His power; and the clause belongs more fitly to the δῷ than to the following δυνάμει κραταιωθῆναι. The measure of the gift for which Paul prays on behalf of the Ephesians is nothing short of those perfections of God which are revealed now in their glorious fulness and inexhaustible wealth (cf. Eph 1:7; Eph 1:18; Eph 2:4; Eph 2:7).-δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ: to be strengthened by power through His Spirit. The δυνάμει is taken by some as the dat. of manner, or as an adverbial expression = mightily. But the former mention of the ἐγκακεῖν suggests that the power is regarded here as in the subjects rather than as put forth by God. Others make it the dat. of reference, or take it to denote the particular form in which the strengthening was to take effect, viz., in the form of power as contrasted with knowledge or other kinds of gifts. But there is nothing to suggest limitation to one special capacity. Such limitation indeed would be inconsistent with the comprehensive εἰς τὸν ἔσω ἄνθρωπον. It is best understood as the dat. instrum. The strengthening was to take effect by means of power imparted or infused, and this impartation of power was to be made through the Spirit of God.-εἰς τὸν ἔσω ἄνθρωπον: into the inward man. The “inward man” is viewed here as the recipient, that into which the strengthening was to be poured, or the object towards which the gift was directed. The εἰς, therefore, has its full force of “into,” and is not to be reduced either to “in” (RV), or to “in regard of” (Mey.). The phrase ὁ ἔσω ἄνθρωπος has certain parallels in classical Greek, e.g., ὁ ἐντὸς ἄνθρωπος (Plato, Rep., ix., p. 589), ὁ εἴσω ἄνθρωπος (Plotin., Enn., v., 1, 10); and it is conceivable that these philosophical expressions had become popularised in course of time, and had penetrated even into the common speech of Jews, or at least into the vocabulary of educated Jews. But the question is-What is the force of the phrase in the NT itself? The two terms ὁ ἔσω ἄνθρωπος, ὁ ἔξω ἄνθρωπος denote the two sides or aspects of the nature of man, soul and body, real and phenomenal, enduring and perishable (cf. the contrast in 2Co 4:16); as the terms ὁ παλαιὸς ἄνθρωπος, ὁ καινὸς (νέος) ἄνθρωπος denote his twofold moral nature. The ὁ ἔσω ἄνθρωπος itself occurs only thrice in the NT, and all three occurrences are in the Pauline Epistles (Rom 7:22; 2Co 4:16; Eph 3:16). It has different shades of meaning there, but the same general sense, viz., that of the personal subject, the rational, moral self, somewhat similar to the νοῦς in Rom 7:23, and the ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος of 1Pe 3:4. In this ἔσω ἄνθρωπος the goodness of the law of God can be recognised so that one can delight in that law. But there is another law that wars against it and brings it into subjection (Rom 7:19-23). Hence the ἔσω ἄνθρωπος has to be regenerated, and so becomes “the new man,” ὁ καινὸς ἄνθρωπος, that is created after God (ὁ κατὰ Θεὸν κτισθείς, Eph 4:24), or ὁ νέος ἄνθρωπος, that is renewed (ἀνακαινούμενος, Col 3:10). The strength, therefore, which was to be communicated by the impartation of new spiritual power through the Holy Spirit was a gift to enrich and invigorate the deepest and most central thing in them-their whole conscious, personal being.
[327] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[328] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[329] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[330] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[331] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[332] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[333] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[334] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[335] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[336] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[337] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[338] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[339] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[340] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[341] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[342] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[343] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
Eph 3:17. κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν: that Christ may dwell in your hearts through faith. The presence of Christ, His stated presence (κατοικεῖν as contrasted with παροικεῖν = sojourn, cf. Gen 37:1), the taking up of His abode in them (cf. the use of κατοικεῖν in Mat 12:45; Luk 11:26; 2Pe 3:13; and also its application to Christ Himself in another relation in Col 1:19), is also embraced in the scope of Paul’s prayer. The indwelling expressed here by the comp. κατοικεῖν is also expressed by the simple οἰκεῖν (Rom 8:9; 1Co 3:16). Its seat is the καρδία-the centre of feeling, thinking, willing (cf. Delitzsch, Bib. Psych., iv., 5). And the means or channel through which it takes possession of the heart is faith, the διὰ πίστεως indicating the receptivity which is the condition on our side. There remains, however, the question of the construction. The κατοικῆσαι, etc., may be taken as dependent on the δῷ and as forming a second boon contemplated in the gift prayed for, as if = “and that He may grant you also that Christ may dwell in your hearts” (Mey., Abb., etc.). Or it may be taken as dependent on the κραταιωθῆναι, etc., expressing the contemplated result of the gift of strength (inf. of consequence; cf. Act 5:3; Heb 6:10; Rev 5:5; Rev 16:9, etc.), = “to the effect that Christ may dwell in your hearts”. The omission of the connecting καί is no insuperable objection to the former; for cases of asyndeton are sufficiently common. But the second view (so Ell., Alf., etc.) is on the whole to be preferred, as it deals better both with the grammatical connection and with the emphatic position of the κατοικῆσαι. The former view has the difficulty of taking two somewhat different grammatical constructions as parallels, and it fails to bring out as the latter does the advance in the thought. The indwelling of Christ is the higher boon which is in view as the end and effect of the strengthening.-ἐν ἀγάπῃ ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι: ye having been rooted and grounded in love. Nothing can legitimately be made of the anarthrous ἀγάπῃ, the article being often dropped before abstract nouns, and especially after a preposition (Win.-Moult., pp. 148, 149). As the ἀγάπῃ is also without any αὐτοῦ or other defining gen., it appears to have its most general sense here, not “the love of God” or “the love of Christ” in particular, but love, the Christian principle or grace which is “the bond of perfectness” (Col 3:14). In this love they are described (by two perf. parties.) as “having been rooted and grounded”. If the terms ἐῤῥιζεμένοι, τεθεμελιωμένοι, were used in their proper etymological connotation, they might suggest much. The former might convey the idea of subjects deriving their life and growth from love; and the latter the idea of subjects built up on the basis of love as living stones in the Divine temple. But the terms are also used without any reference to their original, etymological sense-ῥιζοῦν, e.g., in Soph., Œd. C., 1591, means simply to establish something firmly. So here the two words probably express the one simple idea of being securely settled and deeply founded. Thoroughly established in love, having it not as an uncertain feeling changing with every change of experience, but as the constant principle of their life-this they must be if they are fully to apprehend the magnitude of Christ’s love. Here, again, the construction is a difficult question. Westcott and Hort attach ἐν ἀγάπῃ to the κατοικῆσαι clause and the ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι to the ἵνα clause. But the ἐν καρδίαις ὑμῶν seems a proper and adequate conclusion and completion of the idea of the indwelling. Many (including Meyer, Winer, Buttm., AV, RV, etc.) connect the whole clause with the ἵνα, = “in order that, being rooted and grounded in love, ye may be able”. This gives an excellent sense, and examples of the transposition of part of a sentence from the natural place after the ἵνα to one before it are found elsewhere in the NT (e.g., Act 19:4; 1Co 9:15; 2Co 2:4; Gal 2:10; Col 4:16; 2Th 2:7; cf. Buttm., Gr. of N. T. Greek, p. 389). On the other hand, the relevancy of most, if not all, of these examples is not above suspicion (cf. Ell. and Abb. in loc.), and it does not appear that in the present passage there is any such emphasis on the ἐν ἀγάπῃ as can explain its peculiar position. Hence it is better on the whole to connect it with the preceding (as is done in one way or other by Chrys., Luth., Harl., Bleek, De Wette, Alf., Ell., Abb., etc.), and take it as another instance of the nom. absol. or participial anacolouthon (cf. Win.-Moult., p. 715; Krüger, Sprachl., § 56, 9, 4; Buttm., Gr. of N. T. Greek, p. 298; Blass, Gr. of N. T. Greek, p. 285). So we translate it-“ye having been rooted and grounded in love in order that ye may be able,” etc. The rooting and grounding are expressed by the perf. part., as they indicate the state which must be realised in connection with the indwelling of Christ before the ability for comprehending the love of Christ can be acquired.
Eph 3:18. ἵνα ἐξισχύσητε καταλαβέσθαι σῦν πᾶσι τοῖς ἁγίοις: that ye may be fully able to comprehend with all the saints. The “may be strong” of the RV is a less happy rendering than usual, as it obscures the fact that the verb is different from that expressing the strengthened in Eph 3:16. The strong compound ἐξισχύειν, = to be eminently able, to have full capacity, occurs only this once in the NT and is rare in ordinary Greek. καταλαμβάνειν, = “take hold of” (1Co 9:24; Php 3:12, etc.) or in the sense of mental grasp (Plato, Phaedr., 250 D), in its various NT occurrences in the Middle Voice (Act 4:13; Act 10:34; Act 25:25) has only the latter meaning. Here, therefore, it is = understand, not = occupare, take possession of (Goth., Kypke). The RV substitutes the more neutral apprehend-a word capable of either sense-for the “comprehend” of the AV. This gift of spiritual comprehension is contemplated further as to be possessed and exercised σῦν πᾶσι τοῖς ἁγίοις, not as a matter of private experience, the peculiar faculty of some, or an exceptional bestowment like the rare privilege of visions, but as a gift proper to the whole community of believers and one in which these Ephesians might share together with all God’s people; for the phrase cf. Eph 1:15, Eph 6:18; Col 1:4; 1Th 3:13; Phm 1:5; Rev 8:3; and for the sense of ἅγιος see under Eph 1:1 above.-τί τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος: what is the breadth and length and depth and height. So the AV. But height and depth, according to the RV. The order of the TR, βάθος καὶ ὕψος, is that of [344] [345] [346], Syr., etc.; ὕψος καὶ βάθος is that of [347] [348] [349] [350], 17, Vulg., Boh., etc. The latter is preferred by LTrWH, the former getting a place in the margin with Tr and WH. What is the object in view in the mention of these dimensions? It is left unnamed. Hence the many conjectures on the subject; e.g., that it is the Christian Church (Mich., Koppe, etc.), or Temple (Bengel), the work of redemption, or the mystery previously noticed (Theophy., Harl., Olsh., Bleek, etc.), the mystery of the Cross (Est.), the love of God (Chrys., Erasm., Grot., etc.), the wisdom of God (De Wette), love (Moule), all that God has revealed or done in us and for us (Alf.). But the context naturally suggests the love of Christ (Calv., Mey., Ell.), that being the supreme theme and the one which is immediately set before us in express terms. The imagination of the Fathers, Augustine, Gregory Nyss., Jerome and others, ran riot in the endeavour to find some distinctive, spiritual meaning in each of the four things here named, the shape of the Cross, e.g., being supposed to be signified (Estius), the Divinity of Christ being found in the figure of the height, His human nature in the depth, the extent of the Apostolic Commission in the length and breadth, etc. Nor are the feats of interpretation less forced or fanciful which have been performed by some more modern exegetes. But the terms length, breadth, depth, height are introduced with no other purpose than the simple and consistent one of setting forth the surpassing magnitude of Christ’s love for us. The power to comprehend that love in its utmost conceivable grandeur and its furthest-reaching relations is what Paul prays God to grant his Ephesians.
[344] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[345] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[346] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[347] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[348] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[349] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[350] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.
Eph 3:19. γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ: and to know the love of Christ which passeth knowledge. Literally, “the knowledge-surpassing love of Christ”. The gen. γνώσεως is due to the ὑπερβάλλουσαν having the force of a comparative (cf. Aesch., Prom., 944; Hom., Il., xxiii., 847; Bernhardy, Synt., iii., 48 B). That the Χριστοῦ is the gen. subj., Christ’s love to us, is made clear by the description of it as surpassing knowledge, which could not be said of our love to Him. The repetition of the same idea in contrasting senses in the γνῶναι and the γνώσεως has its point not in any antithesis between theoretical or discursive knowledge (Ell.) and practical knowledge, or between false knowledge and true (Holz), or between human knowledge and divine (Chrys.), but in the simple fact that there is a real knowledge of Christ’s love possible to us, a knowledge that is capable of increase as we are the more strengthened by power in the inner man, while a complete or exhaustive knowledge must ever remain beyond our capacity. This petition for the gift of a true and enlarging knowledge (a knowledge which is obviously not a matter of mere intellect but of conscious, personal experience) is connected with the former petition for spiritual comprehension by τε, and this is presented in the character, not of a climax, but of an adjunct, an additional statement in supplement of the former. The simple τε (as distinguished from τε … καί) occurs rarely in the Gospels, with greater comparative frequency in Romans and Hebrews, but oftenest by far in Acts. It is used to connect single ideas in Greek poetry (seldom in Greek prose), and is occasionally so used in the NT (cf. Act 2:37; Act 2:40; Act 27:4; and see Bernh., Synt., xx., 17). In this case it seems to indicate a “closer connection and affinity” than καί (cf. Blass, Gr. of N. T. Greek, p. 263).-ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ: that ye may be filled unto all the fulness of God (or, into the whole fulness of God). The great Vatican Codex (followed by 17, 73, 116) has an interesting variety of reading here, viz., πληρωθῇ for πληρωθῆτε, the εἰς being also dropped. This reading gets a place in the margin of WH. On the difficult term πλήρωμα see under Eph 1:10 and especially Eph 1:23 above. The interpretation of this clause is much disputed. The εἰς cannot mean with or in, as it is taken by some, but must = “into” or “unto,” expressing the measure up to which the being filled is to take effect, the limit of the filling, or the goal it has before it. The AV and the other Old English Versions erroneously give “with”; except Wicl., who makes it “in,” Cov., who renders “into,” and Rhem., “unto”. The Θεοῦ may be the gen. of originating cause, = the fulness bestowed by God; or, better, the poss. gen., = the fulness possessed by God. The main difficulty is the sense of the πλήρωμα itself. Some explanations may be set aside as paraphrases rather than interpretations; e.g., that πλήρωμα = the Church (Koppe, etc.); the gracious presence of God, the Divine δόξα, filling the people (Harl.); the perfection of God, in the sense of the highest moral ideal that can be presented to him “in whose heart Christ dwells” (Oltr.), etc. Nor can any good sense be legitimately got by taking it as = πλήρωσις-“that ye may be filled with the gifts with which God is wont to furnish men” (Grot.)-an interpretation that cannot be adjusted to the εἰς. The choice lies between two views, viz., (1) that πλήρωμα has its primary, pass, sense-the fulness that is in God, or with which God Himself is filled; or (2) that it has the sense derived from this, viz., fulness, copia, πλοῦτος, πλῆθος. The latter is preferred by Meyer, who appeals to such passages as Son 5:12; Rom 15:29; Eph 4:13, etc., in support of it, and understands it to convey the special idea of charismatic fulness as bestowed by God. So he renders it, “in order that ye may be filled with Divine gifts of grace to such extent that the whole fulness of them (πᾶν has the emphasis) shall have passed over upon you”. So also substantially De Wette, Abbott, and others, who refer to 2Pe 1:4. But there are weighty reasons for preferring the former view with Alf., Ell., Haupt, etc. It gives πλήρωμα the largest and profoundest sense, not restricting it to gifts of grace bestowed, but taking it to express the sum of the Divine perfections (so substantially Chrys., Rück., etc.), the whole ἀρετή or excellence that is in God; cf. Chrysostom’s ὥστε πληροῦσθαι πάσης ἀρετῆς ἧς πλήρης ἐστὶν ὁ Θεός. It brings the whole paragraph to a conclusion worthy of itself, lifting us to a conception which surpasses all that has preceded it, and carrying us from the great idea of the fulness in Christ to the still greater idea of the fulness in God. Nor is it any valid objection to it that what is thus put before us is what can never be attained in this life. It is an ideal, essentially the same as that contained in the injunction to be perfect as our Father in heaven is perfect (Mat 5:48). This interpretation also is most in harmony with the great idea of the indwelling of Christ in our hearts, expressing indeed what is implied in that. In Christ the πλήρωμα of God dwells; so far as Christ dwells in us the πλήρωμα of God is in us. In that indwelling lies the possibility of our growing in moral excellence on to the very limit of all that is in God Himself. That they might be strengthened in the inner man so as to have Christ’s living and abiding presence in them, and be lifted thereby to the comprehension of His love and the personal knowledge of that which yet surpasses all knowledge, and at last be filled with all spiritual excellence even up to the measure of the complete perfection that is in God Himself-this is the sweep of what Paul in his prayer desires for these Ephesians so late sunk in heathen hopelessness and godlessness.
Eph 3:20-21. A fervent ascription of praise to God evoked by the thought of the great things which His grace has already wrought in these Gentiles, and the greater things of the future which the same grace destines for them and would have them attain to.
Eph 3:21. αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ ἐν Χριστῷ Ἰησοῦ: unto Him be the glory in the Church in Christ Jesus (better, “and in Christ Jesus”). In the αὐτῷ the great Subject of the ascription is named the second time with rhetorical emphasis, and as it stands first in the sentence εἴη (not ἐστί) is to be supplied. The article with δόξα defines it as the glory that is due to Him, or that befits Him. And that “glory” is to be given Him ἐν τῇ ἐκκλησίᾳ, the Church being the domain in which the praise that belongs to Him is to be rendered Him. The reading of the TR, ἐν τῇ ἐκκλησίᾳ ἐν Χριστῷ, Ιησοῦ, follows such authorities as [351]2[352] [353] [354], Syr., Eth., Arm., Goth. It is rendered by some “in the Church which is in Christ Jesus”. But there is no evident reason for defining the Church here specifically as in Christ; for it is the Christian Church that is obviously meant, and there is no need to distinguish it from the Church of Israel. Such a construction, too, distinguishing one Church from another, would have been clearer if τῇ had appeared before ἐν Χριστῷ, although the absence of the article is not fatal to it (cf. 1Th 1:1, etc.). Hence those who follow the TR take the words as two distinct clauses, ἐν τῇ ἐκκλησίᾳ, ἐν Χριστῷ Ἰησοῦ, understanding them to mean that the praise which is given in the Church is praise given in Christ in virtue of her union with Him as her Head, or taking them to point first to the Church as “the outward domain in which God is to be praised” and then to Christ as the “spiritual sphere in which this ascription of praise is to take place” (Mey.), it being only in Christ that believer or Church can really praise God. There is, however, a small, but important addition made to the text by some of the oldest and best authorities, by the insertion of καί before the ἐν Χριστῷ Ἰησοῦ. The evidence is so strong ([355] [356] [357] [358], 17, Vulg., Boh., etc.) that the καί can scarcely be refused, and it is accepted by LTTrWHRV. So the sentence becomes “in the Church and in Christ Jesus,” and the idea is that praise is to be given to God and His glorious perfections shown forth both in the Church which is the body, and in Christ who is the Head-in the Church as chosen by Him, and in the Christ as given, raised, and exalted by Him. So Haupt, with a somewhat similar idea, understands the sense to be that the glorifying of God takes place in outward-wise in the circle of the Church and at the same time in such inward-wise that it is in Christ.-εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων. ἀμήν: unto all generations for ever and ever. Amen. More exactly “unto all the generations of the age of the ages. Amen.” Another of these reduplicated, cumulative expressions by which the mind of man working with the ideas of time labours to convey the idea of the eternal. The formula may be, as was suggested by Grotius, a combination of two distinct phrases of similar meaning, one in which continuance, endless continuance, is expressed in terms of γενεά, γενεαί (cf. e.g., Luk 1:50; εἰς γενεὰς γενεῶν, or εἰς γενεὰς καὶ γενεὰς with LTTrWHRV); and another in which the same idea is expressed in terms of αἰών, αἰῶνες (cf. εἰς αἰῶνας αἰώνων, Rev 14:11; εἰς τοὺς αἰῶνας τῶν αἰώνων, Gal 1:5, etc.). The peculiarity here is the conjunction of the two formulæ and the use of the sing. αἰών in the latter; cf. εἰς τὸν αἰῶνα τοῦ αἰῶνος, 3 Esdr. 4:38; ἕως αἰῶνος τῶν αἰώνων, Dan 7:18; εἰς τὸν αἰῶνα [τοῦ αἰῶνος], Heb 1:8; εἰς ἡμέραν αἰῶνος, 2Pe 3:18. The precise idea underlying the phrase is not quite clear. It may be that the everlasting future is thought of as one long “age” embracing in it an unnumbered succession of “generations” and making the sum and crown of all possible “ages”. Or the “age of the ages” may have the force of a superlative, “the age par excellence,” the “age beside which there is none other to be named,” and that regarded as containing in itself all conceivable “generations”. More precisely, the idea of the Parousia may be behind all, the age (ὁ αἰών) being the Messianic age which opens with the Parousia, brings all other “ages” with the “generations” belonging to them to an end, and is itself to endure for ever. Thus, as Meyer puts it, the idea is that the glory to be given to God in the Church and in Christ its Head is to “endure not only up to the Parousia, but then also ever onward from generation to generation in the Messianic æon-consequently to last not merely εἰς τὸ παρόν, but also εἰς τὸ ἀΐδιον”. The ἀμήν, which occurs so frequently in our Lord’s discourses at the beginning of an affirmation, is used here, as so often in the OT, at the close of the sentence in the sense of so be it (LXX, γένοιτο; cf. Num 5:22, etc.). It was the people’s assent in OT times to declarations made at solemn assemblies (Deu 27:15; Neh 5:13; Neh 8:6, etc.). It was also their response to the prayers offered in the synagogue, and from 1Co 14:16 we gather that this use of the word was continued in the Christian Church.
[351] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[352] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[353] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
[354] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16.
[355] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[356] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[357] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[358] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
1. For this cause. Paul’s imprisonment, which ought to have been held as a confirmation of his apostleship, was undoubtedly presented by his adversaries in an opposite light. He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. His unshaken firmness was no small additional proof that he had discharged his office in a proper manner.
The prisoner of Jesus Christ. (131) To strengthen his authority still more, he speaks in lofty terms of his prison. In the presence of the world and of wicked men, this might have appeared to be foolish boasting; but, in addressing godly persons, it was a dignified and faithful manner. The glory of Christ not only overcomes the ignominy of the chains, but converts what was in itself a reproach into the highest honor. If he had merely said, “I am a prisoner,” this would not have conveyed the idea of his being an ambassador. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. But the crowns and sceptres of kings, to say nothing of the imposing splendor of an ambassador, are less honorable than the chains of a prisoner of Jesus Christ. Men might think otherwise, but it is our duty to judge of the reasons. So highly ought the name of Christ to be revered by us, that what men consider to be the greatest reproach, ought to be viewed by us as the greatest honour.
For you Gentiles. Another circumstance greatly fitted to interest the Ephesians was, that the persecutions of Paul were endured for the Gentiles, — that his troubles and dangers were on their account.
(131) “Know that for no other reason am I, Paul, loaded with these chains. It was for no evil action, but for the love which I bear to the Lord Jesus Christ.” — Erasmus.
2. If ye have heard. There is reason to believe, that, while Paul was at Ephesus, he had said nothing on these subjects, no necessity for doing so having arisen; for no controversy had taken place among them about the calling of the Gentiles. If he had made any mention of them in his discourses, he would have reminded the Ephesians of his former statements, instead of referring generally, as he now does, to common report and to his own Epistle. He did not, of his own accord, raise unnecessary disputes. It was only when the wickedness of his adversaries made it necessary, that he reluctantly undertook the defense of his ministry. Dispensation (οικονομια) means here a divine order or command, or, as it is generally expressed, a commission
3. That by revelation. Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his transactions. The present instance, on account of its novelty, had few supporters; and therefore he calls it a mystery. By this name he endeavors to remove the prejudice which the general displeasure at the event was fitted to excite. His own personal interest in the matter was less regarded than that of the Ephesians, who were deeply concerned in the information, that, through the settled purpose of God, they had been called by Paul’s ministry. Lest what is little known should forthwith become the object of suspicion, the word mystery places it in opposition to the perverse judgments and opinions which were then prevalent in the world.
By revelation he made known to me the mystery. Paul draws the line of distinction between himself and those fanatics, who ascribe to God and to the Holy Spirit their own idle dreams. The false apostles boast of revelations, but it is a false boast. Paul was persuaded that his revelation was true, could prove it to others, and speaks of it as a fact of which no doubt could be entertained.
As I wrote a little before. This refers either to a rapid glance at the same subject in the second chapter, or — which appears to be the general opinion — to another Epistle. If the former exposition be adopted, it will be proper to translate, as I wrote before in few words; for the subject had received nothing more than a passing notice; but the latter being, as I have said, the prevailing opinion, I prefer translating, as I wrote a little before. The phrase, (ἐν ὀλίγῳ,) which Erasmus has translated in a few words, appears rather to refer to time. On this supposition there would be an implied comparison between the present and the former writings. But nothing would be more unlike the fact, than to contrast them on the score of brevity; for a more concise mode of expression than this passing glance can hardly be imagined. The phrase, a little before, seems purposely to be used as an appeal to their remembrance of a recent occurrence, though I do not insist on this point. There is more difficulty in the next verse.
4. By attending to which, ye may understand, πρὸς ὃ δύνασθε ἀναγινώσκοντες νοὢσαι. Erasmus renders it, “from which things, when ye read, ye may understand.” But to translateἀναγινώσκειν τι as signifying to read is, I think, at variance with Greek syntax. I leave it as a subject of consideration, whether it does not rather signify to attend. The participle would then be connected with the prepositionπρὸς, in the commencement of the verse, and the clause would run thus, to which when ye attend, ye may understand If, however, by viewing the verbἀναγινώσκοντες, as disjoined from the preposition, you make it signify reading, the meaning will still be, “by reading you may understand according to what I have written;” taking the phraseπρὸς ὃ, to which, as equivalent toκαθ ᾿ ὃ, according to which; but I suggest this merely as a doubtful conjecture.
If we adopt the view which is almost universally approved, that the apostle had formerly written to the Ephesians, this is not the only Epistle which we have lost. And yet there is no room for the sneers of the ungodly, as if the Scriptures had been mutilated, or in any part had become imperfect. If we duly consider Paul’s earnestness, — his watchfulness and care, — his zeal and fervor, — his kindness and readiness in assisting brethren, — we shall be led to regard it as highly probable that he would write many epistles, both of a public and private nature, to various places. Those which the Lord judged to be necessary for his church have been selected by his providence for everlasting remembrance. Let us rest assured, that what is left is enough for us, and that the smallness of the remaining number is not the result of accident; but that the body of Scripture, which is in our possession, has been adjusted by the wonderful counsel of God.
My knowledge. The frequent mention of this point shews the necessity that the calling of ministers should be firmly believed both by themselves and by their people. But Paul looks more to others than to himself. He had everywhere indeed given great offense by preaching the gospel indiscriminately to Jews and Gentiles, but his solicitude was not chiefly on his own account. There were not a few who, overwhelmed by the slanders of wicked men, began to doubt of his apostleship, and whose faith was consequently shaken. It was this that induced him so frequently to remind the Ephesians that he knew the will and command of God who called him to the office. —In the mystery of Christ,
5. Which in other ages was not made known. He had simply called it a mystery, but now calls it a mystery of Christ, because it was necessary that it should remain hidden, until it was revealed by his coming; just as the appellation of “prophecies of Christ” may be given to those which relate to his kingdom. We must first explain the word mystery, and then inquire why it is said to have remained unknown in all ages. The mystery was,
“that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel.”
(Eph 3:6.)
When this name is given to the gospel, it has other meanings, which do not apply to the present passage. The calling of the Gentiles, then, was a “mystery of Christ;” that is, it was to be fulfilled under the reign of Christ.
But why does he affirm that it was not known, when it had been the subject of so many predictions? The prophets everywhere declare, that people shall come from every nation in the world, to worship God; that an altar shall be erected both in Assyria and in Egypt, and that all alike shall speak the language of Canaan. (Isa 19:18.) It is intimated by these words, that the worship of the true God, and the same profession of faith, will be everywhere diffused. Of the Messiah it is predicted, that he shall have dominion from east to west, and that all nations shall serve him. (Psa 72:8.) We see also, that many passages to this purpose are quoted by the apostles, not only from the later prophets, but from Moses. How could that be hidden which had been proclaimed by so many heralds? Why are all without exception pronounced to have been in ignorance? Shall we say, that the prophets spake what they did not understand, and uttered sounds without meaning?
I answer, the words of Paul must not be understood to mean that there had been no knowledge at all on these subjects. There had always been some of the Jewish nation who acknowledged that, at the advent of the Messiah, the grace of God would be proclaimed throughout the whole world, and who looked forward to the renovation of the human race. The prophets themselves, though they spoke with the certainty of revelation, left the time and manner undetermined. They knew that some communication of the grace of God would be made to the Gentiles, but at what time, in what manner, and by what means it should be accomplished, they had no information whatever. This ignorance was exemplified in a remarkable way by the apostles. They had not only been instructed by the predictions of the prophets, but had heard the distinct statement of their Master, (Joh 10:16,)
“Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice: and there shall be one fold and one shepherd;”
and yet the novelty of the subject prevented them from understanding it fully. Nay, after they had received the injunction,
“Go ye into all the world, and preach the gospel to every creature,” (Mar 16:15,)
and,
“Ye shall be witnesses to me both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost part of the earth,” (Act 1:8,)
they dreaded and recoiled from the calling of the Gentiles as a proposal absolutely monstrous, because the manner of its accomplishment was still unknown. Before the actual event arrived, they had dark and confused apprehensions of our Savior’s words; for ceremonies were
“a vail over their face, that they could not steadfastly look to the end of that which is abolished.” (2. o 3:13.)
With unquestionable propriety, therefore, does Paul call this a mystery, and say, that it had been hidden; for the repeal of the ceremonial law, which admitted them within the vail, was not understood.
As it is now revealed. To lay claim to information which none of the patriarchs, prophets, or holy kings, had possessed, might wear the aspect of arrogance. To guard against this imputation, Paul reminds them, first, that in this respect he was not alone, but shared the revelation with the most eminent teachers of the church; and, secondly, that it was the gift of the Holy Spirit, who has a right to bestow it on whom he pleases; for there is no other limit of our knowledge but that which he assigns to us.
These few words, as it is now revealed, throw additional light on the admission of the Gentiles to be the people of God. It is on the condition that they shall be placed on a level with the Jews, and form one body. That the novelty might give no offense, he states that this must be accomplished by the gospel. (Eph 3:6.) Now, the gospel was itself a novelty; for it had never till now been heard of, and yet was acknowledged by all the godly to have come from heaven. Where, then, was the wonder, if, in renewing the world, God should follow an unwonted method?
7. Of which I was made a minister. Having declared the gospel to be the instrument employed in communicating grace to the Gentiles, he now adds, that he was made a minister of the Gospel; and thus applies to himself the general statements which had been made. But, to avoid claiming for himself more than is proper, he affirms that it isthe gift of the grace of God, and that this gift was an exhibition of divine power. As if he had said, “Inquire not what I have deserved; for in the free exercise of kindness, the Lord made me an apostle of the Gentiles, not for any excellence of mine, but by his own grace. Inquire not what I formerly was; for it is the Lord’s prerogative to ‘exalt them of low degree.’” (Luk 1:52.) To produce something great out of nothing, shews the effectual working of his power.
8. To me, who am the least. He labors to exhibit himself, and everything that belongs to him, in as humiliating a light as possible, in order that the grace of God may be the more highly exalted. But this acknowledgment had the additional effect of anticipating the objections which his adversaries might bring against him. “Who is this man that God should have raised him above all his brethren? What superior excellence did he possess that he should be chosen in preference to all the others?” All such comparisons of personal worth are set aside by the confession, that he wasthe least of all the saints.
This is no hypocritical declaration. Most men are ready enough to make professions of feigned humility, while their minds are swelled with pride, and in words to acknowledge themselves inferior to every one else, while they wish to be regarded with the highest esteem, and think themselves entitled to the highest honor. Paul is perfectly sincere in admitting his unworthiness; nay, at other times he speaks of himself in far more degrading language.
“For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God.”
(1. o 15:9.)
“Christ Jesus came into the world to save sinners, of whom I am chief ”
(1. i 1:15.)
But let us observe, that, when he speaks of himself as the meanest of all, he confines his attention to what he was in himself, apart from the grace of God. As if he had said, that his own worthlessness did not prevent him from being appointed, while others were passed by, to be the apostle of the Gentiles. The grace of God given to me is the expression used by him, to intimate that it was a peculiar gift, as compared with what had been bestowed on others. Not that he alone had been elected to discharge that office, but that he held the highest rank among “the teachers of the Gentiles,” — a title which he employs on another occasion as peculiar to himself.
“I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not,) a teacher of the Gentiles in faith and truth.”
(1. i 2:7.)
By the unsearchable riches of Christ are meant the astonishing and boundless treasures of grace, which God had suddenly and unexpectedly bestowed on the Gentiles. The Ephesians are thus reminded how eagerly the gospel ought to be embraced, and how highly it ought to be esteemed. This subject has been treated in the Exposition of the Epistle to the Galatians, (Gal 1:15.) And certainly, while Paul held the office of apostleship in common with others, it was an honor peculiar to himself to be appointed apostle of the Gentiles.
9. What is the fellowship of the mystery. The publication of the gospel is called a fellowship, because it is the will of God that his purpose, which had formerly been hidden, shall now be shared by men. There is an appropriate metaphor in the wordsφωτίσαι πάντας, to enlighten all men, — conveying the thought, that, in his apostleship, the grace of God shines with the brightness of noon-day.
Which hath been hid in God. This is intended, as before, to obviate the prejudice of novelty, — to oppose the rashness of men, who think it improper that they should remain in ignorance of anything whatever. Who will question the right which God has to keep his own purposes concealed, until he shall be pleased to communicate them to men? What presumption, — yea, what madness is it, not to admit that God is wiser than we! Let us remember, therefore, that our rashness ought to receive a check, whenever the boundless height of the Divine foreknowledge is presented to our view. This, too, is the reason why he calls them the unsearchable riches of Christ; intimating that this subject, though it exceeds our capacity, ought to be contemplated with reverence and admiration.
Who created all things by Jesus Christ. This cannot so properly be understood of the first creation as of the spiritual renewal. It is, no doubt, true, and is frequently declared in Scripture, that by the Word of God all things were created; but the connection of the passage lays us under the necessity of understanding by it that renewal which is comprehended in the blessing of redemption. But it may, perhaps, be thought that the apostle is illustrating this renewal, by an argument drawn from the creation. “By Christ, as God, the Father created (Joh 1:3) all things; and why, then, should we wonder, if by Christ, as Mediator, all the Gentiles are now brought back to one body?” I have no objection to this view. A similar argument is used by him in another Epistle.
“For God, who commanded the light to shine out of darkness, is the same who hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
(2. o 4:6.)
From the creation of the world he concludes, that it is the work of God to enlighten the darkness; but what was visible in the former case is ascribed to the Spirit, when he comes to speak of the kingdom of Christ.
10. That now to the principalities and powers. Some are of opinion that these words cannot apply to angels, because such ignorance, as is here supposed, could not be found in those who are permitted to behold the brightness of God’s countenance. They choose rather to refer them to devils, but without due reflection; for what could have been regarded as extraordinary in the assertion, that, by the preaching of the gospel and the calling of the Gentiles, information was, for the first time, conveyed to devils? There can be no doubt that the apostle labors to place in the strongest light the mercy of God toward the Gentiles, and the high value of the gospel. For this purpose he declares, that the preaching of the gospel exhibits the manifold grace of God, with which, till now, the heavenly angels themselves were unacquainted. The wisdom of God, therefore, which was manifested by uniting Jews and Gentiles in the fellowship of the gospel, ought to be regarded by men with the highest admiration.
He calls itπολυποίκιλον σοφίαν, manifold wisdom, because men are accustomed to try it by a false standard, confining their view to a particular department, and thus forming a most inadequate conception of the whole. The Jews thought, for example, that the dispensation under the law, with which they were acquainted and familiar, was the only form in which the wisdom of God could be seen. But, by making the gospel to be proclaimed to all men without exception, God has brought forth to view another instance and proof of his wisdom. Not that it was new wisdom, but that it was so large and manifold, (132) as to transcend our limited capacity. Let us rest assured that the knowledge, whatever it may be, which we have acquired, is, after all, but a slender proportion. And if the calling of the Gentiles draws the attention, and excites the reverence, of angels in heaven, how shameful that it should be slighted or disdained by men upon earth!
The inference which some draw from this passage, that angels are present in our assemblies, and make progress along with ourselves in knowledge, is a groundless speculation. We must always keep in view the purposes for which God appointed the ministry of his word. If angels, who are permitted to see the face of God, do not walk in faith, neither do they need the outward administration of the word. The preaching of the gospel, therefore, is of no service but to human beings, among whom alone the practice exists. Paul’s meaning is this: “The church, composed both of Jews and Gentiles, is a mirror, in which angels behold the astonishing wisdom of God displayed in a manner unknown to them before. They see a work which is new to them, and the reason of which was hid in God. In this manner, and not by learning anything from the lips of men, do they make progress.”
(132) “His manifold wisdom, which regulates all things by amazing plans, through death bestowing life, through ignominy conducting to glory, through abasement displaying the majesty of God.” — Erasmus.
11. According to the eternal purpose. How carefully does he guard against the objection, that the purpose of God has been changed! A third time, he repeats that the decree was eternal and unchangeable, but must be carried into effect by Christ Jesus our Lord, because in him it was made. Thus he declares, that the proper time for publishing this decree belongs to the kingdom of Christ. Literally the words run, “according to the eternal purpose (ἣν ἐποίησοεν) which he made. ” But I consider the meaning to be, which he purposed; because the present discussion does not relate solely to the execution of the decree, but to the appointment itself, which, though it took place before all ages, was known to God only — till the manifestation of Christ.
12. Through whom we have boldness. The honor of reconciling the Father to the whole world must be given to Christ. From the effects of this grace its excellence is demonstrated; for faith, which is possessed by Gentiles in common with Jews, admits them into the presence of God. When the words, through Christ and by the faith of him, are used by Paul, in connection with the name of God, there is always an implied contrast, which shuts up every other approach, — which excludes every other method of obtaining Divine fellowship. Most important and valuable instruction is here conveyed. The true nature and power of faith, and the confidence which is necessary for calling upon God, are beautifully expressed. That the consequences of faith, and the duties which it performs, should be the subject of much controversy between us and the Papists, is not surprising. They do not properly understand the meaning of the word Faith, which they might learn from this passage, if they were not blinded by prejudice.
First, Paul denominates it the faith of Christ; by which he intimates, that everything which faith ought to contemplate is exhibited to us in Christ. Hence it follows, that an empty and confused knowledge of Christ must not be mistaken for Faith, but that knowledge which is directed to Christ, in order to seek God in Christ; and this can only be done when the power and offices of Christ are understood.Faith producesconfidence, which again, in its turn, produces boldness. There are three stages in our progress. First, we believe the promises of God; next, by relying on them, we obtain that confidence, which is accompanied by holiness and peace of mind; and, last of all, comes boldness, which enables us to banish fear, and to come with firmness and steadiness into the presence of God.
To separate faith from confidence would be an attempt to take away heat and light from the sun. I acknowledge, indeed, that, in proportion to the measure of faith, confidence is small in some and greater in others; but faith will never be found unaccompanied by these effects or fruits. A trembling, hesitating, doubting conscience, will always be a sure evidence of unbelief; but a firm, steady faith, will prove to be invincible against the gates of hell. To trust in Christ as Mediator, and to entertain a firm conviction of our heavenly Father’s love, — to venture boldly to promise to ourselves eternal life, and not to tremble at death or hell, — is, to use a common phrase, a holy presumption.
Observe the expression, access with confidence. Wicked men seek rest in forgetfulness of God, and are never at ease but when they remove to the greatest possible distance from God. His own children differ from them in this respect, that they “have peace with God,” (Rom 5:1,) and approach to him with cheerfulness and delight. We infer, likewise, from this passage, that, in order to call on God in a proper manner, confidence is necessary, and thus becomes the key that opens to us the gate of heaven. Those who doubt and hesitate will never be heard.
“Let him ask in faith,” says James, “nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.” (Jas 1:6)
The sophists of the Sorbonne, (133) when they enjoin men to hesitate, know not what it is to call upon God.
(133) See note, page 160.
13. Wherefore I desire. His reason for alluding formerly to his imprisonment is now manifest. It was to prevent them from being discouraged when they heard of his persecution. (134) O heroic breast, which drew from a prison, and from death itself, comfort to those who were not in danger! He says that, he endured tribulations for the Ephesians, because they tended to promote the edification of all the godly. How powerfully is the faith of the people confirmed, when a pastor does not hesitate to seal his doctrine by the surrender of his life! And accordingly he adds, which is your glory. Such lustre was thrown around his instructions, that all the churches among whom he had labored, had good reason to glory, when they beheld their faith ratified by the best of all pledges.
(134) “The original word ἐκκακεῖν signifies ‘to behave like a coward, and through fear to desert the post of battle.’” — Chandler.
14. For this cause. His prayers for them are mentioned, not only to testify his regard for them, but likewise to excite them to pray in the same manner; for the seed of the word is scattered in vain, unless the Lord render it fruitful by his blessing. Let pastors learn from Paul’s example, not only to admonish and exhort their people, but to entreat the Lord to bless their labors, that they may not be unfruitful. Nothing will be gained by their industry and toil, — all their study and application will be to no purpose, except so far as the Lord bestows his blessing. This ought not to be regarded by them as an encouragement to sloth. It is their duty, on the contrary, to labor earnestly in sowing and watering, provided they, at the same time, ask and expect the increase from the Lord.
We are thus enabled to refute the slanders of the Pelagians and Papists, who argue, that, if the grace of the Holy Spirit performs the whole work of enlightening our minds, and forming our hearts to obedience, all instruction will be superfluous. The only effect of the enlightening and renewing influences of the Holy Spirit is, to give to instruction its proper weight and efficacy, that we may not be blind to the light of heaven, or deaf to the strains of truth. While the Lord alone acts upon us, he acts by his own instruments. It is therefore the duty of pastors diligently to teach, — of the people, earnestly to receive instruction, — and of both, not to weary themselves in unprofitable exertions, but to look up for Divine aid.
I bow my knees. The bodily attitude is here put for the religious exercise itself. Not that prayer, in all cases, requires the bending of the knees, but because this expression of reverence is commonly employed, especially where it is not an incidental petition, but a continued prayer.
15. Of whom the whole family. (135) The relative, ἐξ οὗ, of whom, may apply equally to the Father and to the Son. Erasmus restricts it entirely to the Father. I do not approve of this; for readers ought to have been allowed a liberty of choice; nay, the other interpretation appears to be far more probable. The apostle alludes to that relationship which the Jews had with each other, through their father Abraham, to whom they trace their lineage. He proposes, on the contrary, to remove the distinction between Jews and Gentiles; and tells them, not only that all men have been brought into one family and one race through Christ, but that they are enabled to claim kindred even with angels.
To apply it to God the Father would not be equally defensible, being liable to this obvious exception, that God formerly passed by the Gentiles, and adopted the Jews as his peculiar people. But when we apply it to Christ, the whole of Paul’s statement agrees with the facts; for all come and blend together, as one family, and, related to one God the Father, are mutually brethren. Let us therefore understand that, through the mediation of Christ, a relationship has been constituted between Jews and Gentiles, because, by reconciling us to the Father, he has made us all one. Jews have no longer any reason to boast that they are the posterity of Abraham, or that they belong to this or that tribe, — to despise others as profane, and claim the exclusive honor of being a holy people. There is but one relationship which ought to be reckoned, both in heaven and on earth, both among angels and among men — a union to the body of Christ. Out of him all will be found scattered. He alone is the bond by which we are united.
(135) “This seems to me plainly to allude, and to be urged in opposition to Diana of Ephesus, who was the common goddess of the Asiatic cities, in whose worship they were united, and by whose common contributions her temple was built, which was the common temple of those incorporated cities, so that all Asia (as we have it, Act 19:27) ‘worshipped her;’ which was therefore strictly and properly her family, over which she presided as the common mother and patroness; and there are models and ancient inscriptions remaining to this day, that abundantly prove it. Now the apostle tells these Ephesians, that, as Christians, they belonged to a nobler family, which took its denomination from, and was immediately subject to, God as a common Father; of whom the whole family in heaven and earth is named.” — Chandler.
16. That he would give to you. Paul wishes that the Ephesians should be strengthened; and yet he had already bestowed on their piety no mean commendation. But believers have never advanced so far as not to need farther growth. The highest perfection of the godly in this life is an earnest desire to make progress. This strengthening, he tells us, is the work of the Spirit; so that it does not proceed from man’s own ability. The increase, as well as the commencement, of everything good in us, comes from the Holy Spirit. That it is the gift of Divine grace, is evident from the expression used, that he would give to you This the Papists utterly deny. They maintain that the second grace is bestowed upon us, according as we have individually deserved it, by making a proper use of the first grace. But let us unite with Paul in acknowledging that it is the “gift” of the grace of God, not only that we have begun to run well, but that we advance; not only that we have been born again, but that we grow from day to day.
According to the riches of his glory. These words are intended to express still more strongly the doctrine of Divine grace. They may be explained in two ways: either, according to his glorious riches, making the genitive, agreeably to the Hebrew idiom, supply the place of an adjective, — or, according to his rich and abundant glory. The word glory will thus be put for mercy, in accordance with an expression which he had formerly used, “to the praise of the glory of his grace.” (Eph 1:6) I prefer the latter view.
In the inner man. By the inner man, Paul means the soul, and whatever relates to the spiritual life of the soul; as the outward man denotes the body, with everything that belongs to it, — health, honors, riches, vigor, beauty, and everything of that nature. “Though our outward man perish, yet our inward man is renewed day by day;” that is, if in worldly matters we decay, our spiritual life becomes more and more vigorous. (2. o 4:16) The prayer of Paul, that the saints may be strengthened, does not mean that they may be eminent and flourishing in the world, but that, with respect to the kingdom of God, their minds may be made strong by Divine power.
17. That Christ may dwell. He explains what is meant by “the strength of the inner man.” As
“it pleased the Father that in him should all fullness dwell,” (Col 1:19,)
so he who has Christ dwelling in him can want nothing. It is a mistake to imagine that the Spirit can be obtained without obtaining Christ; and it is equally foolish and absurd to dream that we can receive Christ without the Spirit. Both doctrines must be believed. We are partakers of the Holy Spirit, in proportion to the intercourse which we maintain with Christ; for the Spirit will be found nowhere but in Christ, on whom he is said, on that account, to have rested; for he himself says, by the prophet Isaiah, “The Spirit of the Lord God is upon me.” (Isa 61:1; Luk 4:18.) But neither can Christ be separated from his Spirit; for then he would be said to be dead, and to have lost all his power.
Justly, therefore, does Paul affirm that the persons who are endowed by God with spiritual vigor are those in whom Christ dwells. He points to that part in which Christ peculiarly dwells,in your hearts, — to show that it is not enough if the knowledge of Christ dwell on the tongue or flutter in the brain.
May dwell through faith. The method by which so great a benefit is obtained is also expressed. What a remarkable commendation is here bestowed on faith, that, by means of it, the Son of God becomes our own, and “makes his abode with us!” (Joh 14:23.) By faith we not only acknowledge that Christ suffered and rose from the dead on our account, but, accepting the offers which he makes of himself, we possess and enjoy him as our Savior. This deserves our careful attention. Most people consider fellowship with Christ, and believing in Christ, to be the same thing; but the fellowship which we have with Christ is the consequence of faith. In a word, faith is not a distant view, but a warm embrace, of Christ, by which he dwells in us, and we are filled with the Divine Spirit.
That ye may be rooted and grounded in love. Among the fruits of Christ’s dwelling in us the apostle enumerates love and gratitude for the Divine grace and kindness exhibited to us in Christ. Hence it follows, that this is true and solid excellence; so that, whenever he treats of the perfection of the saints, he views it as consisting of these two parts. The firmness and constancy which our love ought to possess are pointed out by two metaphors. There are many persons not wholly destitute of love; but it is easily removed or shaken, because its roots are not deep. Paul desires that it should berooted (136) and grounded, — thoroughly fixed in our minds, so as to resemble a well-founded building or deeply-planted tree. The true meaning is, that our roots ought to be so deeply planted, and our foundation so firmly laid in love, that nothing will be able to shake us. It is idle to infer from these words, that love is the foundation and root of our salvation. Paul does not inquire here, as any one may perceive, on what our salvation is founded, but with what firmness and constancy we ought to continue in the exercise of love.
(136) “Meaning (by a continuation of the same architectural metaphor) that ‘the love should be deep and sincere;’ and though ἐρ᾿ῥιζωμένοι be properly applicable to trees, yet it was sometimes used of the foundations of massy edifices; in which case, however, it is in the classical writers almost always accompanied with some word which has reference to buildings.”. — Bloomfield.
18. May be able to comprehend. The second fruit is, that the Ephesians should perceive the greatness of Christ’s love to men. Such an apprehension or knowledge springs from faith. By desiring that they should comprehend it with all saints, he shows that it is the most excellent blessing which they can obtain in the present life; that it is the highest wisdom, to which all the children of God aspire. What follows is sufficiently clear in itself, but has hitherto been darkened by a variety of interpretations. Augustine is quite delighted with his own acuteness, which throws no light on the subject. Endeavouring to discover some kind of mysterious allusion to the figure of the cross, he makes the breadth to be love, — the height, hope, — the length, patience, and the depth, humility. This is very ingenious and entertaining: but what has it to do with Paul’s meaning? Not more, certainly, than the opinion of Ambrose, that the allusion is to the figure of a sphere. Laying aside the views of others, I shall state what will be universally acknowledged to be the simple and true meaning.
19. And to know the love of Christ. By those dimensions Paul means nothing else than the love of Christ, of which he speaks afterwards. The meaning is, that he who knows it fully and perfectly is in every respect a wise man. As if he had said, “In whatever direction men may look, they will find nothing in the doctrine of salvation that does not bear some relation to this subject.” The love of Christ contains within itself the whole of wisdom, so that the words may run thus: that ye may be able to comprehend the love of Christ, which is the length and breadth, and depth, and height, that is, the complete perfection of all wisdom. The metaphor is borrowed from mathematicians, taking the parts as expressive of the whole. Almost all men are infected with the disease of desiring to obtain useless knowledge. It is of great importance that we should be told what is necessary for us to know, and what the Lord desires us to contemplate, above and below, on the right hand and on the left, before and behind. The love of Christ is held out to us as the subject which ought to occupy our daily and nightly meditations, and in which we ought to be wholly plunged. He who is in possession of this alone has enough. Beyond it there is nothing solid, nothing useful, — nothing, in short, that is proper or sound. Though you survey the heaven and earth and sea, you will never go beyond this without overstepping the lawful boundary of wisdom.
Which surpasseth knowledge. A similar expression occurs in another Epistle:
“the peace of God, which surpasseth all understanding, shall keep your hearts and minds through Christ Jesus.”
(Phi 4:7)
No man can approach to God without being raised above himself and above the world. On this ground the sophists refuse to admit that we can know with certainty that we enjoy the grace of God; for they measure faith by the perception of the bodily senses. But Paul justly contends that this wisdom exceeds all knowledge; for, if the faculties of man could reach it, the prayer of Paul that God would bestow it must have been unnecessary. Let us remember, therefore, that the certainty of faith is knowledge, but is acquired by the teaching of the Holy Spirit, not by the acuteness of our own intellect. If the reader desire a more full discussion of this subject, he may consult the “Institutes of the Christian Religion.”
That ye may be filled. Paul now expresses in one word what he meant by the various dimensions. He who has Christ has everything necessary for being made perfect in God; for this is the meaning of the phrase,the fullness of God. Men do certainly imagine that they have entire completeness in themselves, but it is only when their pride is swelled with empty trifles. It is a foolish and wicked dream, that by the fullness of God is meant the full Godhead, as if men were raised to an equality with God.
20. Now to him. He now breaks out into thanksgiving, which serves the additional purpose of exhorting the Ephesians to maintain “good hope through grace,” (2. h 2:16,) and to endeavor constantly to obtain more and more adequate conceptions of the value of the grace of God.
Who is able. (137) This refers to the future, and agrees with what we are taught concerning hope; and indeed we cannot offer to God proper or sincere thanksgivings for favors received, unless we are convinced that his goodness to us will be without end. When he says that God is able, he does not mean power viewed apart, as the phrase is, from the act, but power which is exerted, and which we actually feel. Believers ought always to connect it with the work, when the promises made to them, and their own salvation, form the subject of inquiry. Whatever God can do, he unquestionably will do, if he has promised it. This the apostle proves both by former instances, and by the efficacy of the Spirit, which was at this very time exerted on their own minds.
According to the power that worketh in us, — according to what we feel within ourselves; for every benefit which God bestows upon us is a manifestation of his grace, and love, and power, in consequence of which we ought to cherish a stronger confidence for the future. Exceeding abundantly above all that we ask or think, is a remarkable expression, and bids us entertain no fear lest faith of a proper kind should go to excess. Whatever expectations we form of Divine blessings, the infinite goodness of God will exceed all our wishes and all our thoughts.
(137) “Blessed are they that hunger and thirst for righteousness, for they shall be satisfied. He that hungereth, let him hunger more; and he that desireth, let him still more abundantly desire; for all that he can desire he shall fully obtain.” — Bernard.
