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Eph_3:13. Once more reviewing the whole section concerning the great contents of his office as apostle of the Gentiles (Eph_3:2-12), he concludes it, in especial retrospective reference to the introduction thereof (Eph_3:1), with the entreaty to the readers not to become discouraged, etc., in order thereupon yet further to attach to Eph_3:14 ff. a rich outpouring of intercession for them, which terminates in an enthusiastic doxology (Eph_3:20 f.). According to this view, δίο has its reference not merely in Eph_3:12, but in the whole of what Paul has said, Eph_3:2-12, regarding his office, namely: On that account, because so great and blissful a task has by God’s grace been assigned to me in my calling, I entreat you, etc. The greater the office conferred by God, the less does it become those whom it concerns to take offence or become downcast at the sufferings and persecutions of its holder.
μὴ ἐκκακεῖν ] applies to the readers: that ye become not disheartened, fainthearted and cowardly in the confession of the gospel,—not to Paul: that I become not disheartened, as Syriac, Theodoret, Jerome, Bengel, Semler, and others, including Rückert, Harless, Olshausen, Baumgarten-Crusius, take it. In opposition to the latter, it may be urged that the supplying of Θεόν after αἰτοῦμαι , demanded in connection therewith, is in no wise indicated by the context, which rather in the bare αἰτοῦμαι , (comp. 2Co_5:20; 2Co_10:2) conveys only the idea of a request to the readers (it is otherwise at Col_1:9; Jam_1:6). Further, ἥτις ἐστὶ δόξα ὑμῶν manifestly contains a motive for the readers, to fulfil that which Paul entreats. Only from τούτου χάριν , Eph_3:14, begins an intercession for the readers, that God may strengthen them.[180] The μου , finally, after ΘΛΊΨΕΣΙ is wholly superfluous, if Paul is imploring constancy for himself; but not, if he is beseeching the readers not to become fainthearted, while he is suffering for them.
As to the form ἐγκακεῖν in Lachmann, Tischendorf, and Rückert, see on 2Co_4:1.
ἘΝ ΤΑῖς ΘΛΊΨΕΣΊ ΜΟΥ ὙΠῈΡ ὙΜ .] in the tribulations which I endure for your sake (namely, as apostle of the Gentiles). Comp. Paul’s own so touching comment upon this ὑπὲρ ὑμῶν , in Php_2:17. The ἘΝ denotes the subsisting relation, in which their courage is not to give way. See Winer, p. 346 [E. T. 483]. To this conception the explanation on account of (Erasmus, Beza, Piscator, Estius, and others) is also to be referred, ὑπὲρ ὑμῶν is rightly attached, without repetition of the article, to ΤΑῖς ΘΛΊΨ . ΜΟΥ , because one may say ΘΛΊΒΕΣΘΑΙ ὙΠΈΡ ΤΙΝΟς (2Co_1:6; comp. Col_1:24). Comp. on Gal_4:14. Harless connects ὙΠῈΡ ὙΜ . with ΑἸΤΟῦΜΑΙ : I pray for your benefit. How violently opposed to the order of the words, and, with the right view of αἰτοῦμαι , impossible!
ἭΤΙς ἘΣΤῚ ΔΌΞΑ ὙΜῶΝ ] is designed to animate to the fulfilment of the entreaty, so that ἭΤΙς introduces an explanation serving as a motive thereto (Herm. ad Oed. R. 688; Ellendt, Lex. Soph. II. p. 385), not equivalent to ἥ , but referring what is predicated “ad ipsam rei naturam” (Kühner, ad Xen. Mem. p. 190), like qui quidem, quippe qui, utpote qui. ἥτις may be referred either to the ΜῊ ἘΚΚΑΚΕῖΝ (Theodoret, Zanchius, Harless, Olshausen, Schenkel) or to ΤΑῖς ΘΛΊΨΕΣΊ ΜΟΥ ὙΠῈΡ ὙΜῶΝ (so usually). In either case the relative is attracted by the following δόξα , and this not as Hebraizing (Beza, Matthies, and many), but as a Greek usage. Comp. as regards the ordinary exegesis, according to which the number also is attracted, Dem. c. Aphob. p. 853. 31: ἔχει … ὀγδόηκοντα μὲν μνᾶς , ἢν ἔλαβε προῖκα τῆς μητρός ; and see, in general, Winer, p. 150 [E. T. 206]. The usual reference is the right one; the sufferings of the apostle for the readers were a glory of the latter, it redounded to their honour that he suffered for them,[181] and this relation could not but raise them far above the ἐκκακεῖν , else they would not have accorded with the thought brought to their consciousness by the ἥτις ἐστὶ δόξα ὑμῶν . The referring of ἥτις to μὴ ἐκκακεῖν is inconsistent with the correct explanation of the latter (see above); for if Paul had said that it was glorious for the readers not to grow faint, he would either have given expression to a very general and commonplace thought, or else to one of which the specific contents must first be mentally supplied (gloria spiritualis); whereas the proposition: “my tribulations are your glory,” is in a high degree appropriate alike to the ingenious mode of expression, and to the apostolic sense of personal dignity, in which is implied a holy pride. Comp. Php_2:17.
[180] Harless finds, with Rhenferd (in Wolf), the connection: “ut pro se primum, tum pro Ephesiis oret.” But this change of the persons would have needed to be indicated by emphatic pronouns, if it were not to be looked upon as imported.
[181] This assertion stands in correct connection with his high apostolic position. That the apostle as δέσμιος τοῦ Χριστοῦ suffered for the Gentile-Christians, could only redound to the honour of the latter, inasmuch as they could not but appear of the higher value, the more he did not refuse to undergo afflictions for them. This we remark in opposition not only to Rückert, who finds it most advisable to leave the contents of the clause indefinite, in order not to deprive it of its oratorical significance, but also in opposition to Harless and Olshausen, who are of opinion that the sufferings of the apostle could not in themselves be any glory for the Gentile-Christians. They are so on account of the dignity of the sufferer, and of his relation to those for whose sake he suffered.