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Eph_3:12. Ἐν ᾧ κ . τ . λ .] gives the experimentally ( ἔχομεν ) confirmatory proof for the just stated ἣν ἐποίησεν ἐν Χ . Ἰ . See on Eph_1:7.
τὴν παῤῥησίαν ] denotes not the libertatem dicendi, as at Eph_6:19, since not merely the apostle’s (Vatablus) experimental consciousness, but that of the Christian is, in harmony with the context, expressed by ἔχομεν ; and the limitation to prayer (Bengel, Holzhausen) is entirely arbitrary. It is rather the free, joyful mood of those reconciled to God, in which they are assured of the divine grace (the opposite: fear of God’s wrath). Comp. Heb_3:6; Heb_4:16; Heb_10:19; Heb_10:35; 1Jn_2:28; 1Jn_3:21; 1Jn_4:17; 1Jn_5:14; also Wis_5:1, and see Grimm in loc.; Bleek on Hebr. II. 1, p. 416 f. This παῤῥησία κατʼ ἐξοχήν is denoted by the article.
καὶ τὴν προσαγωγήν ] See on Eph_2:18. Likewise a formally consecrated notion.
ἐν πεποιθήσει ] Fundamental disposition, in which we have, etc. For without confidence (see, as to πεποίθ ., on 2Co_1:15) the παῤῥησία and the προσαγωγή are not possible. How gloriously is this πεποίθησις on the part of the apostle expressed at e.g. Rom_8:38 f.!
διὰ τῆς πίστεως αὐτοῦ ] Causa medians of the ἔχομεν κ . τ . λ . Christ is the objective ground on which this rests, and faith in Christ is the subjective means for its appropriation and continued possession, Rom_5:1-2. In αὐτοῦ there is implied nothing more than in εἰς αὐτόν (see on Rom_3:22; Gal_3:22), and what Matthies finds in it (the faith having reference to Him alone) is a sheer importation.