Ephesians 3

Ephesians 3:1

For this cause (τουτουχαριν). Use of χαριν (accusative of χαρις) as a preposition with the genitive and referring to the preceding argument about God’s elective grace. It is possible that Paul started to make the prayer that comes in verses 14-21 when he repeats τουτουχαριν. If so, he is diverted by his own words “the prisoner of Christ Jesus in behalf of you Gentiles” (οδεσμιοςτουΧριστουΙησουυπερυμωντωνεθνων) to set forth in a rich paragraph (1-13) God’s use of him for the Gentiles.

Ephesians 3:2

If so be that ye have heard (εγεηκουσατε). Condition of first class with ε and first aorist active indicative and with the intensive particle γε that gives a delicate touch to it all. On οικονομιαν (stewardship, dispensation) see Ephesians 1:9; Ephesians 3:9; Colossians 1:25.

Ephesians 3:3

By revelation (κατααποκαλυψιν). Not essentially different from δι’ αποκαλυψεως (Galatians 1:12). This was Paul’s qualification for preaching “the mystery” (τομυστηριον. See 1:9).

As I wrote afore (καθωςπροεγραψα). First aorist active indicative of προγραφω as in Romans 15:4, not picture forth as Galatians 3:1. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1 Corinthians 5:9? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable.

In few words (ενολιγω). Not = προολιγου, shortly before, but as in Acts 26:28 “in brief space or time” = συντονως (Acts 24:4), “briefly.”

Ephesians 3:4

Whereby (προςο). “Looking to which,” “according to which.”

When ye read (αναγινωσκοντες). This Epistle will be read in public.

My understanding in the mystery of Christ (τηνσυνεσινμουεντωμυστηριωτουΧριστου). My “comprehension” (συνεσιν, Colossians 1:9; Colossians 2:2). Every sermon reveals the preacher’s grasp of “the mystery of Christ.” If he has no insight into Christ, he has no call to preach.

Ephesians 3:5

In other generations (ετεραιςγενεαις). Locative case of time. He had already claimed this revelation for himself (verse 3). Now he claims it for all the other apostles and prophets of God.

Ephesians 3:6

To wit . Not in the Greek. But the infinitive (εινα) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. Ταεθνη is in the accusative of general reference. Paul is fond of compounds with συν and here uses three of them.

Fellow-heirs (συνκληρονομα). Late and rare (Philo, inscriptions and papyri). See also Romans 8:17.

Fellow-members of the body (συνσωμα). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος in Colossians 1:7 (σωμα in sense of δουλος).

Fellow-partakers (συνμετοχα). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.

Ephesians 3:7

For this verse see Colossians 1:25; Ephesians 1:19; Ephesians 3:2.

Ephesians 3:8

Unto me who am less than the least of all saints (εμοτωελαχιστοτερωπαντωναγιων). Dative case εμο with ελοθη. The peculiar form ελαχιστοτερω (in apposition with εμο) is a comparative (-τερος) formed on the superlative ελαχιστος. This sort of thing was already done in the older Greek like εσχατοτερος in Xenophon. It became more common in the Koine. So the double comparative μειζοτεραν in 3 John 1:4. The case of αγιων is ablative. This was not mock humility (15:19), for on occasion Paul stood up for his rights as an apostle (2 Corinthians 11:5).

The unsearchable riches of Christ (τοανεξιχνιαστονπλουτοςτουΧριστου). Ανεξιχνιαστος (α privative and verbal of εξιχνιαζω, to track out, εξ and ιχνος, track) appears first in Job 5:9; Job 9:10. Paul apparently got it from Job. Nowhere else in N.T. except Romans 11:33. In later Christian writers. Paul undertook to track out the untrackable in Christ.

Ephesians 3:9

To make see (φωτισα). First aorist active infinitive of φοτιζω, late verb, to turn the light on. With the eyes of the heart enlightened (Ephesians 1:18) one can then turn the light for others to see. See Colossians 1:26.

Ephesians 3:10

To the intent that (ινα). Final clause.

Might be made known (γνωρισθη). First aorist passive subjunctive of γνωριζω with ινα. The mystery was made known to Paul (3:3) and now he wants it blazoned forth to all powers (Gnostic aeons or what not).

Through the church (διατηςεκκλησιας). The wonderful body of Christ described in chapter Ephesians 2.

The manifold wisdom of God (ηπολυποικιλοςσοφιατουθεου). Old and rare word, much-variegated, with many colours. Only here in N.T. Ποικιλος (variegated) is more common (Matthew 4:24).

Ephesians 3:11

According to the eternal purpose (καταπροθεσιντωναιωνων). “According to the purpose (1:11) of the ages.” God’s purpose runs on through the ages. “Through the ages one eternal purpose runs.”

Ephesians 3:12

In confidence (ενπεποιθησε). Late and rare word from πεποιθα. See 2 Corinthians 1:15.

Through our faith in him (διατηςπιστεωςαυτου). Clearly objective genitive αυτου (in him).

Ephesians 3:13

That ye faint not (μηενκακειν). Object infinitive with μη after αιτουμα. The infinitive (present active) ενκακειν is a late and rare word (see already Luke 18:1; 2 Thessalonians 3:13; 2 Corinthians 4:1; 2 Corinthians 4:16; Galatians 6:9) and means to behave badly in, to give in to evil (εν, κακος). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them.

Your glory (δοξαυμων). As they could see.

Ephesians 3:14

I bow my knees (καμπτωταγοναταμου). He now prays whether he had at first intended to do so at 3:1 or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke 22:41; Acts 7:40; Acts 20:36; Acts 21:5), though standing is also frequent (Mark 11:25; Luke 18:11; Luke 18:13).

Ephesians 3:15

Every family (πασαπατρια). Old word (πατρα is the usual form) from πατηρ, descent from a common ancestor as a tribe or race. Some take it here as = πατροτης, fatherhood, but that is most unlikely. Paul seems to mean that all the various classes of men on earth and of angels in heaven get the name of family from God the Father of all.

Ephesians 3:16

That he would grant you (ιναδωυμιν). Sub-final clause with ινα and the second aorist active subjunctive of διδωμ, to give. There are really five petitions in this greatest of all Paul’s prayers (one already in 1:16-23), two by the infinitives after ιναδω (κραταιωθηναι, κατοικησα), two infinitives after ιναεξισχυσητε (καταλαβεσθαι, γνωνα), and the last clause ιναπληρωθητε. Nowhere does Paul sound such depths of spiritual emotion or rise to such heights of spiritual passion as here. The whole seems to be coloured with “the riches of His glory.”

That ye may be strengthened (κραταιωθηνα). First aorist passive infinitive of κραταιοω, late and rare (LXX, N.T.) from κραταιος, late form from κρατος (strength). See Lu 1:80. Paul adds δυναμε (with the Spirit). Instrumental case.

In the inward man (ειςτονεσωανθρωπον). Same expression in 2 Corinthians 4:16 (in contrast with the outward εξω, man) and in Romans 7:22.

Ephesians 3:17

That Christ may dwell (κατοικησατονΧριστον). Another infinitive (first aorist active) after ιναδω. Κατοικεω is an old verb to make one’s home, to be at home. Christ (Χριστον accusative of general reference) is asked to make his home in our hearts. This is the ideal, but a deal of fixing would have to be done in our hearts for Christ.

Being rooted and grounded in love (εναγαπηερριζωμενοκατεθεμελιωμενο). But it is not certain whether εναγαπη should go with these participles or with the preceding infinitive κατοικησα (dwell). Besides, these two perfect passive participles (from ριζοω, old verb, in N.T. only here and Colossians 2:7, and from θεμελιοω, see also Colossians 1:23) are in the nominative case and are to be taken with ιναεξισχυσητε and are proleptically placed before ινα. Verse 18 should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded).

Ephesians 3:18

That ye may be strong (ιναεξισχυσητε). Sub-final clause again with ινα and the first aorist active subjunctive of εξισχυω, a late and rare compound (from εξ, ισχυω) to have full strength. Here only in N.T.

To apprehend (καταλαβεσθα). Second aorist middle infinitive of καταλαμβανω, old and common verb, to lay hold of effectively (κατα-), here with the mind, to grasp (Acts 25:25).

With all the saints (συνπασιντοιςαγιοις). No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth πλατος, length μηκος, height υψος, depth βαθος, all common enough words).

Ephesians 3:19

And to know (γνωνατε). Second aorist active infinitive with εξισχυσητε.

Which passeth knowledge (τηνυπερβαλλουσαντηςγνωσεως). Ablative case γνωσεως after υπερβαλλουσαν (from υπερβαλλω). All the same Paul dares to scale this peak.

That ye may be filled with all the fulness of God (ιναπληρωθητεειςπαντοπληρωματουθεου). Final clause again (third use of ινα in the sentence) with first aorist passive subjunctive of πληροω and the use of εις after it. One hesitates to comment on this sublime climax in Paul’s prayer, the ultimate goal for followers of Christ in harmony with the injunction in Matthew 5:48 to be perfect (τελειο) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to Romans 8:29 again for our final likeness to God in Christ.

Ephesians 3:20

That is able to do (τωδυναμενωποιησα). Dative case of the articular participle (present middle of δυναμα). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us.

Above all (υπερπαντα). Not simply παντα, but υπερ beyond and above all.

Exceedingly abundantly (υπερεκπερισσου). Late and rare double compound (υπερ, εκ, περισσου) adverb (LXX, 1 Thessalonians 3:10; 1 Thessalonians 5:13; Ephesians 3:20). It suits well Paul’s effort to pile Pelion on Ossa.

That we ask (ωναιτουμεθα). Ablative of the relative pronoun attracted from the accusative α to the case of the unexpressed antecedent τουτων. Middle voice (αιτουμεθα) “we ask for ourselves.”

Or think (ηνοουμεν). The highest aspiration is not beyond God’s “power” (δυναμιν) to bestow.

Ephesians 3:21

In the church (εντηεκκλησια). The general church, the body of Christ.

And in Christ Jesus (καενΧριστωΙησου). The Head of the glorious church.