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Eph_1:19 ff. After the object of the hope, there is now set forth also that by which it is realized, namely, the infinite power of God shown in the resurrection, etc., of Christ: and what (quanta) is the exceeding (surpassing all measure) greatness of His power in relation to us who believe. The construction is as in the preceding portion, and consequently such, that εἰς ἡμᾶς τοὺς πιστ . attaches itself not to τῆς δυνάμ . αὐτοῦ (Meier, Harless, de Wette, Baumgarten-Crusius, Bleek, after many older expositors; comp. 2Co_13:4), but to the ἐστί to be mentally supplied after τί .
From the context preceding ( ἐλπὶς κληρονομίας ) and following (Eph_1:20 f.) it is clear that Paul is not here speaking of the power of God already in the earthly life manifesting itself as regards believers in their inward experience (Chrysostom, Oecumenius, Photius, Theophylact, Erasmus, and others, including Flatt, Matthies, Rückert, Meier, Harless), not even of this as included (Schenkel), but only of the power to be shown as regards believers in future at the Parousia, where this mighty working displayed in Christ’s resurrection, exaltation, and appointment as Head of the church, must necessarily, in virtue of their fellowship with Christ, redound to the fulfilment of the hope, to the δόξα τῆς κληρονομίας (see Eph_1:20-23). Hence Paul continues: κατὰ τὴν ἐνέργειαν κ . τ . λ .] This is indeed connected by many with τοὺς πιστεύοντας (see Erasmus, Calovius, Rosenmüller, Flatt, Rückert, Matthies, and others), in which case the πιστεύειν appeared as consequence of the ἐνέργεια κ . τ . λ ., as ἔργον Θεοῦ —a view, which was helped among the older expositors (see, especially, Calovius) by the interest of opposition to Pelagian and Socinian opinions; but in this way the whole course of thought is deranged, and the simple and solemn exposition in Eph_1:20 is made subservient to an expression quite immaterial, which Paul might equally well have omitted ( τοὺς πιστεύοντας ). It is not the design, according to the connection, to prove the origin of faith. Chrysostom, Calvin, Calixtus, Estius, Grotius, and others, including Meier and Winzer, have found in κατὰ τὴν ἐνέργ . κ . τ . λ . an amplification (de Wette: the real ground; comp. also Bleek) of τὸ ὑπερβ . μέγεθος κ . τ . λ . But in this way all that follows would only be destined to hold the disproportionate place of a description, and would be isolated from εἰς τὸ εἰδέναι ὑμᾶς , which yet was the definite basis of the discourse hitherto; and this isolation there is no reason to assume. Hence we have to take κατὰ τ . ἐνέργ . κ . τ . λ . as the ground of knowledge of the preceding point. What is the exceeding greatness of the divine power towards believers, the readers are to know in virtue of the operation, etc.; in accordance with this operation they were to measure that exceeding greatness. Harless refers it not merely to the preceding point, but to all the three points adduced after εἰς τὸ εἰδέναι ὑμᾶς . But, as the ἐνέργεια τοῦ κράτους τῆς ἰσχύος corresponds simply to the notion of the δύναμις , we are not entitled to refer farther back than to the point, in which the δύναμις was spoken of.
τὴν ἐνέργ . τοῦ κράτ . τῆς ἰσχύος αὐτοῦ ] a touching accumulation of terms, presenting the matter in genetic form; for ἰσχύς is strength in itself as inward power, as vis or virtus (Mar_12:30; 2Pe_2:11), κράτος , might expressing itself in overcoming resistance, in ruling, etc. (Luk_1:51; Act_19:20; Eph_6:10; Col_1:11; Heb_2:14; Dan_4:27; Isa_40:26), and ἐνέργεια , the efficacious working, the active exertion of power. For similar combinations of words having a kindred sense, see Lobeck, Paralip. I. p. 534 f. Comp. Soph. Philoct. 590: πρὸς ἰσχύος κράτος . Job_21:23 (LXX.). The Vulgate aptly renders: “secundum operationem potentiae virtutis ejus,” and Bengel remarks: “ τ . ἐνέργειαν , haec actus est; τοῦ κράτους , hoc in actu est.”