Ephesians 3 · Robertson's Word Pictures
1For this cause (toutou charin). Use of charin (accusative of charis) 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 toutou charin. If so, he is diverted by his own words "the prisoner of Christ Jesus in behalf of you Gentiles" (o desmios tou Christou Iesou uper umon ton ethnon) to set forth in a rich paragraph ( 1-13) God's use of him for the Gentiles.
2If so be that ye have heard (e ge ekousate). Condition of first class with e and first aorist active indicative and with the intensive particle ge that gives a delicate touch to it all. On oikonomian (stewardship, dispensation) see 1:9; 3:9; Col 1:25 .
3By revelation (kata apokalupsin). Not essentially different from di' apokalupseos (Gal 1:12 ). This was Paul's qualification for preaching "the mystery" (to musterion. See 1:9).
As I wrote afore (kathos proegrapsa). First aorist active indicative of prographo as in Ro 15:4 , not picture forth as Ga 3:1 . But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1Co 5:9 ? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable.
In few words (en oligo). Not = pro oligou, shortly before, but as in Ac 26:28 "in brief space or time" = suntonos (Ac 24:4 ), "briefly."
4Whereby (pros o). "Looking to which," "according to which."
When ye read (anaginoskontes). This Epistle will be read in public.
My understanding in the mystery of Christ (ten sunesin mou en to musterio tou Christou). My "comprehension" (sunesin, Col 1:9; 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.
5In other generations (eterais geneais). 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.
6To wit . Not in the Greek. But the infinitive (eina) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. Ta ethne is in the accusative of general reference. Paul is fond of compounds with sun and here uses three of them.
Fellow-heirs (sunkleronoma). Late and rare (Philo, inscriptions and papyri). See also Ro 8:17 .
Fellow-members of the body (sunsoma). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to sundoulos in Col 1:7 (soma in sense of doulos).
Fellow-partakers (sunmetocha). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.
7For this verse see Col 1:25; Eph 1:19f.; 3:2 .
8Unto me who am less than the least of all saints (emo to elachistotero panton agion). Dative case emo with elothe. The peculiar form elachistotero (in apposition with emo) is a comparative (-teros) formed on the superlative elachistos. This sort of thing was already done in the older Greek like eschatoteros in Xenophon. It became more common in the Koine. So the double comparative meizoteran in 3Jo 1:4 . The case of agion is ablative. This was not mock humility ( 15:19), for on occasion Paul stood up for his rights as an apostle (2Co 11:5 ).
The unsearchable riches of Christ (to anexichniaston ploutos tou Christou). Anexichniastos (a privative and verbal of exichniazo, to track out, ex and ichnos, track) appears first in Job 5:9; 9:10 . Paul apparently got it from Job. Nowhere else in N.T. except Ro 11:33 . In later Christian writers. Paul undertook to track out the untrackable in Christ.
9To make see (photisa). First aorist active infinitive of photizo, late verb, to turn the light on. With the eyes of the heart enlightened (Eph 1:18 ) one can then turn the light for others to see. See Col 1:26 .
10To the intent that (ina). Final clause.
Might be made known (gnoristhe). First aorist passive subjunctive of gnorizo with ina. 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 (dia tes ekklesias). The wonderful body of Christ described in chapter Eph 2 .
The manifold wisdom of God (e polupoikilos sophia tou theou). Old and rare word, much-variegated, with many colours. Only here in N.T. Poikilos (variegated) is more common (Mt 4:24 ).
11According to the eternal purpose (kata prothesin ton aionon). "According to the purpose ( 1:11) of the ages." God's purpose runs on through the ages. "Through the ages one eternal purpose runs."
12In confidence (en pepoithese). Late and rare word from pepoitha. See 2Co 1:15 .
Through our faith in him (dia tes pisteos autou). Clearly objective genitive autou (in him).
13That ye faint not (me enkakein). Object infinitive with me after aitouma. The infinitive (present active) enkakein is a late and rare word (see already Lu 18:1; 2Th 3:13; 2Co 4:1,16; Ga 6:9 ) and means to behave badly in, to give in to evil (en, kakos). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them.
Your glory (doxa umon). As they could see.
14I bow my knees (kampto ta gonata mou). 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 (Lu 22:41; Ac 7:40; 20:36; 21:5 ), though standing is also frequent (Mr 11:25; Lu 18:11,13 ).
15Every family (pasa patria). Old word (patra is the usual form) from pater, descent from a common ancestor as a tribe or race. Some take it here as = patrotes, 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.
16That he would grant you (ina do umin). Sub-final clause with ina and the second aorist active subjunctive of didom, 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 ina do (krataiothenai, katoikesa), two infinitives after ina exischusete (katalabesthai, gnona), and the last clause ina plerothete. 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 (krataiothena). First aorist passive infinitive of krataioo, late and rare (LXX, N.T.) from krataios, late form from kratos (strength). See Lu 1:80 . Paul adds duname (with the Spirit). Instrumental case.
In the inward man (eis ton eso anthropon). Same expression in 2Co 4:16 (in contrast with the outward exo, man) and in Ro 7:22 .
17That Christ may dwell (katoikesa ton Christon). Another infinitive (first aorist active) after ina do. Katoikeo is an old verb to make one's home, to be at home. Christ (Christon 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 (en agape errizomeno ka tethemeliomeno). But it is not certain whether en agape should go with these participles or with the preceding infinitive katoikesa (dwell). Besides, these two perfect passive participles (from rizoo, old verb, in N.T. only here and Col 2:7 , and from themelioo, see also Col 1:23 ) are in the nominative case and are to be taken with ina exischusete and are proleptically placed before ina. Verse 18 should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded).
18That ye may be strong (ina exischusete). Sub-final clause again with ina and the first aorist active subjunctive of exischuo, a late and rare compound (from ex, ischuo) to have full strength. Here only in N.T.
To apprehend (katalabestha). Second aorist middle infinitive of katalambano, old and common verb, to lay hold of effectively (kata-), here with the mind, to grasp (Ac 25:25 ).
With all the saints (sun pasin tois agiois). No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth platos, length mekos, height upsos, depth bathos, all common enough words).
19And to know (gnona te). Second aorist active infinitive with exischusete.
Which passeth knowledge (ten uperballousan tes gnoseos). Ablative case gnoseos after uperballousan (from uperballo). All the same Paul dares to scale this peak.
That ye may be filled with all the fulness of God (ina plerothete eis pan to pleroma tou theou). Final clause again (third use of ina in the sentence) with first aorist passive subjunctive of pleroo and the use of eis 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 Mt 5:48 to be perfect (teleio) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to Ro 8:29 again for our final likeness to God in Christ.
20That is able to do (to dunameno poiesa). Dative case of the articular participle (present middle of dunama). 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 (uper panta). Not simply panta, but uper beyond and above all.
Exceedingly abundantly (uperekperissou). Late and rare double compound (uper, ek, perissou) adverb (LXX, 1Th 3:10; 5:13; Eph 3:20 ). It suits well Paul's effort to pile Pelion on Ossa.
That we ask (on aitoumetha). Ablative of the relative pronoun attracted from the accusative a to the case of the unexpressed antecedent touton. Middle voice (aitoumetha) "we ask for ourselves."
Or think (e nooumen). The highest aspiration is not beyond God's "power" (dunamin) to bestow.
21In the church (en te ekklesia). The general church, the body of Christ.
And in Christ Jesus (ka en Christo Iesou). The Head of the glorious church.
Ephesians 4