Eph 3:1-13 | RWP | e4.org | For this cause ( τουτου χαριν ). 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 when he repeats τουτου χαριν . If so, he is diverted by his own words "the prisoner of Christ Jesus in behalf of you Gentiles" ( ο δεσμιος του Χριστου Ιησου υπερ υμων των εθνων ) to set forth in a rich paragraph ( ) God's use of him for the Gentiles.

‏ Ephesians 3:1-13

For this cause ( τουτου χαριν ). 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 τουτου χαριν. If so, he is diverted by his own words "the prisoner of Christ Jesus in behalf of you Gentiles" ( ο δεσμιος του Χριστου Ιησου υπερ υμων των εθνων ) to set forth in a rich paragraph (1-13) God's use of him for the Gentiles.

If so be that ye have heard ( ε γε ηκουσατε ). 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 1:9; 3:9; Col 1:25.

By revelation ( κατα αποκαλυψιν ). Not essentially different from δι' αποκαλυψεως (Gal 1:12). This was Paul's qualification for preaching "the mystery" ( το μυστηριον. See 1:9).

As I wrote afore ( καθως προεγραψα ). First aorist active indicative of προγραφω 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 ( εν ολιγω ). Not = προ ολιγου, shortly before, but as in Ac 26:28 "in brief space or time" = συντονως (Ac 24:4), "briefly."

Whereby ( προς ο ). "Looking to which," "according to which."

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

My understanding in the mystery of Christ ( την συνεσιν μου εν τω μυστηριω του Χριστου ). My "comprehension" ( συνεσιν, 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.

In other generations ( ετεραις γενεαις ). 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.

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. Τα εθνη 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 Ro 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 Col 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.

For this verse see Col 1:25; Eph 1:19f.; 3:2.

Unto me who am less than the least of all saints ( εμο τω ελαχιστοτερω παντων αγιων ). 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 3Jo 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 (2Co 11:5).

The unsearchable riches of Christ ( το ανεξιχνιαστον πλουτος του Χριστου ). Ανεξιχνιαστος ( α privative and verbal of εξιχνιαζω, to track out, εξ and ιχνος, 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.

To make see ( φωτισα ). First aorist active infinitive of φοτιζω, 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.

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 ( δια της εκκλησιας ). The wonderful body of Christ described in chapter Eph 2.

The manifold wisdom of God ( η πολυποικιλος σοφια του θεου ). Old and rare word, much-variegated, with many colours. Only here in N.T. Ποικιλος (variegated) is more common (Mt 4:24).

According to the eternal purpose ( κατα προθεσιν των αιωνων ). "According to the purpose (1:11) of the ages." God's purpose runs on through the ages. "Through the ages one eternal purpose runs."

In confidence ( εν πεποιθησε ). Late and rare word from πεποιθα. See 2Co 1:15.

Through our faith in him ( δια της πιστεως αυτου ). Clearly objective genitive αυτου (in him).

That ye faint not ( μη ενκακειν ). Object infinitive with μη after αιτουμα. The infinitive (present active) ενκακειν 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 ( 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 ( δοξα υμων ). As they could see.