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Eph_2:4. Now begins, after the intervening clauses, Eph_2:2-3, the resumption, and that with the subject, which Paul already had in mind at Eph_2:1. See on Eph_2:1. It is not, however, by οὖν , but by δέ , that the thought is taken up again, because that which is now to be spoken of (the abundant compassion of God) stands in an adversative relation to what has been said in the relative clauses. See Klotz, ad Devar. p. 377.
πλούσιος ὢν ἐν ἐλέει κ . τ . λ .] The connection is: God, however, since He is rich in mercy, has for His much love’s sake made … us … alive in Christ. As to the distinction between ἔλεος and οἰκτιρμός , see on Rom_9:15. On ἐν ἐλέει , comp. 1Co_1:5; Jam_2:5; 2Co_9:11; 1Ti_6:18.
διὰ τὴν πολλ . ἀγάπην αὐτοῦ ] namely, in order to satisfy it.[140] Luther erroneously renders: through His great love. The Vulgate, rightly: propter, etc. Comp. Phm_1:8. We may add that not αὑτοῦ is to be written, but αὐτοῦ , as at Eph_1:6.
ἣν ἠγάπ . ἡμ .] as in Joh_17:26. Comp. the classical ἔρωτα ἐρᾶν , Lobeck, Paral. p. 516. The manifestation of the divine love thereby meant is the atoning death of Christ, in which, in pursuance of the abundance of the divine compassion, the great love of God communicated itself to us. Rom_5:18; Joh_3:16; Eph_5:2; Eph_5:25.
ἡμᾶς ] After the glance has extended from the readers (Eph_2:1-2) also to the Jewish Christians (Eph_2:3), the resumption of the object with ἡμᾶς now embraces both, the Jewish and Gentile Christians.
[140] The great love of God, who is rich in mercy towards the wretched, was the motive for not leaving them to their misery, but, etc. The ἔλεος is thus related to the ἀγάπη as the species to the genus.