Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Ephesians 3:18 - 3:18
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Eph_3:18. Ἐν ἀγάπῃ ἐῤῥιζ . κ . τεθεμ .] is not to be separated by interpunction from the following ἵνα , because it belongs to ἵνα κ . τ . λ . (comp. Lachmann): in order that, rooted and grounded in love, ye may be able, etc. Thus the aim of the two preceding parallel infinitive clauses is expressed, and the emphatically prefixed ἐν ἀγ . ἐῤῥιζ . κ . τεθεμ . is quite in keeping with the Pauline doctrine of the πίστις διʼ ἀγάπης ἐνεργουμένη , Gal_5:6; 1 Corinthians 13. Through the strengthening of their inner man by means of the Spirit, through the κατοικῆσαι of Christ in their hearts, the readers are to become established in love, and, having been established in love, are able to comprehend the greatness of the love of Christ. How often ἵνα and other conjunctions follow a part of the sentence which is with special emphasis prefixed, no matter whether that part of the sentence be subject or object (Rom_11:31; 2Co_2:4; 2Th_2:7; Act_19:4; Gal_2:10, al.), may be seen in Fritzsche, ad Rom. II. p. 541; Buttmann, neut. Gr. p. 333 [E. T. 389]. Comp. on Gal_2:10. This construction is here followed by Beza, Cajetanus, Camerarius, Heinsius, Grotius, Calixtus, Semler, Storr, Rosenmüller, Flatt, Meier, Schenkel, and others, including Winer, ed. 6 [E. T. 715], and Buttmann [E. T. 299]. Comp. already Photius in Oecumenius. ἐν ἀγ . ἐῤῥιζ . κ . τεθεμ . is, on the other hand, connected with what precedes by Chrysostom, Erasmus, Castalio, Luther, Estius, Er. Schmid, Michaelis, Morus, Koppe, and others, including Rückert, Matthies, Harless, Olshausen, Baumgarten-Crusius, de Wette, Bleek, holding that it attaches itself, with abnormal employment of case, predicatively to ἐν ταῖς καρδ . ὑμῶν .[187] To the abnormal nominative of the construction continued in participles there would be in itself nothing to object (see already Photius in Oecumenius, ad loc.; Winer, p. 505 [E. T. 715]; Buttmann, p. 256 [E. T. 299]); but here the perfect participles are opposed to this, since they in fact would express not the state into which the readers are to come (“ita ut in amore sitis stabiles,” Morus), but the state in which they already are (so also Rückert), the state which is presupposed as predicate of the readers (so Harless and Olshausen). But to the desire that the readers might be strengthened, and that Christ might make His dwelling in their hearts, the presupposition that they were already ἐν ἀγάπῃ ἐῤῥιζωμένοι would stand in quite illogical relation. Present participles would be logically necessary: “inasmuch as ye are being confirmed in love,” namely, by the fact that Christ takes up His dwelling in you. De Wette, on the other hand, is wrong in appealing to Col_2:7, where, indeed, in the case of ἐῤῥιζωμένοι the having received Christ appears as having already preceded.
ἐν ἀγάπῃ ] is, in accordance with the following figures, the soil in which the readers were rooted and grounded, namely, in love, the effect of faith, Christian brotherly love; hence there is no reason in the relation of faith to love[188] for supplying after ἐῤῥιζ . κ . τεθεμ ., with Holzhausen and Harless, ἐν Χριστῷ , which is not even required by the anarthrous ἀγάπῃ ; for without an article (in amando) it has “vim quasi verbi,” Kühner, ad Xen. Mem. i. 1. 9. Such a supplement is, however, the more arbitrary, inasmuch as there is already a definition by ἐν ; consequently the reader could not light upon the idea of supplying such in thought. ἐν ἀγ . ἐῤῥιζ . κ . τεθεμ . is prefixed with emphasis, because only the loving soul is in a position to recognise the love of Christ (comp. 1Jn_4:7 ff.). Erroneously Beza says: “charitatem intellige, qua diligimur a Deo” (so also Calovius, Wolf, and others), and Bengel holds that the love of Christ, Eph_3:19, is meant; against which in the very mention of love along with faith (Eph_1:15; 1 Corinthians 13.) the absence of a genitival definition is decisive.
ἐῤῥιζ . καὶ τεθεμελ .] a twofold figurative indication of the sense: stedfast and enduring. Paul, in the vivacity of his imagination, conceives to himself the congregation of his readers as a plant (comp. Mat_13:3 ff.), perhaps a tree (Mat_7:17), and at the same time as a building. Comp. Col_2:7; 1Co_3:9. Passages from profane literature for the tropical usage of both words may be seen in Raphel, Herod. p. 534; Bos, Exerc. p.183; Wetstein, p. 248. Comp. the Fathers in Suicer’s Thes. II. p. 905.
ἐξισχύσητε ] ye may be fully able (Sir_7:6; Plut. Mor. p. 801 E; Strabo, xvii. p. 788).
καταλαβέσθαι ] to apprehend, κατανοεῖν . Comp. Act_4:13; Act_10:34; Act_25:25; Josephus, Antt. viii. 6. 5, with classical writers in the active. Comp. on Joh_1:5. Strangely at variance with the context (because the object is not suited thereto), Holzhausen takes it to mean to lay hold of, as a prize in the games (1Co_9:24; Php_3:12).
σὺν πᾶσι τοῖς ἁγίοις ] The highest and most precious knowledge (Php_3:8) Paul can desire only as a common possession of all Christians; individuals, for whom he wishes it, are to have it in communion with all; as the knowledge of (the ground of salvation, so the attaining of the salvation itself (Act_20:32).
τί τὸ πλάτος κ . τ . λ .] Sensuous illustration (arbitrarily declared by de Wette to be “hardly” in keeping with the Pauline style) of the idea: how great in every relation. The deeply affected mind with its poeticoimaginative intuition looks upon the metaphysical magnitude as a physical, mathematical one, σωματικοῖς σχήμασι (Chrysostom) extending on every side. Comp. Job_11:7-9. The many modes of interpreting the several dimensions in the older expositors may be seen in Cornelius a Lapide and Calovius. Every special attempt at interpretation is unpsychological, and only gives scope to that caprice which profanes by dissecting the outpouring of enthusiasm.[189] Of what, however, are these dimensions predicated? Not of the Christian church, as the spiritual temple of God, Rev_21:16 (Heinsius, Homberg, Wolf, Michaelis, Cramer, Koppe, and others; comp. Bengel), which is at variance with the context; inasmuch as a temple is not spoken of either before or after ( τεθεμελιωμένοι … τὸ πλήρωμα τοῦ Θεοῦ !). Not of the work of redemption (Chrysostom: τὸ μυστήριον τὸ ὑπὲρ ὑμῶν οἰκονομηθέν , Theophylact, Oecumenius, Theodoret, Beza, Piscator, Zanchius, Calovius, and others, including Rückert, Meier, Harless, Olshausen, Baumgarten-Crusius, Bleek), because, after a new portion of the discourse is commenced with Eph_3:14, the μυστήριον is not again mentioned; hence also not of the mystery of the cross, in connection with which marvellous allegories are drawn by Augustine and Estius from the figure of the cross.[190] Not of the love of God to us (Chrysostom: τὸ μέγεθος τῆς ἀγάπης τοῦ Θεοῦ , Theodore of Mopsuestia, Erasmus, Vatablus, Grotius, Baumgarten, Flatt); because previously ἐν ἀγάπῃ does not apply to this love. Not of the “divine gracious nature” (Matthies), which would only be correct if the predicates were exclusive attributes of the divine nature, so that, as a matter of course, the latter would suggest itself as the subject. Not of the wisdom of God, which de Wette quite irrelevantly introduces from Col_2:3; Job_11:8. The love of Christ to men, Eph_3:19, is the subject (Castalio, Calvin, Calixtus, Zachariae, Morus, Storr, Rosenmüller, Holzhausen), the boundless greatness of which is depicted.[191] Instead, namely, of the apostle adding τῆς ἀγάπης τοῦ Χριστοῦ immediately after ὕψος and thus bringing to a close the majestic flow of his discourse, now, when he has written as far as ὕψος , there first presents itself to his lively conception the—as regards sense, climactically parallel to the just expressed καταλαβέσθαι … ὕψος —oxymoron γνῶναι τὴν ὑπερβάλλουσαν τῆς γνώσεως ; he appends this, and can now no longer express the love of Christ in the genitive, so that τὸ πλάτος … ὕψος remains without a genitive, but lays claim to its genitival definition as self-evident from the ἀγάπην τοῦ Χριστοῦ immediately following.
[187] Harless holds that the changing of the construction is here, as Col_2:2, the more natural, inasmuch as the predicate is equally applicable to καρδίαις and ὑμῶν , and as an essential element must stand forth independently.
[188] Calvin already aptly remarks: “neque enim disputat P., ubi salus nostra fundata sit … sed quam firma et tenax debeat in nobis esse caritas” (rather: “quam firmi et tenaces debeamus esse in caritate”).
[189] By way of example, we subjoin some of these modes of explanation, e.g. Oecumenius; it is indicated that redemption and the knowledge of Christ were foreordained from eternity ( μῆκος ), extend to all ( πλάτος ), reach even to hell in their efficacy ( βάθος ), and that Christ has ascended above the heavens ( ὕψος ). Erasmus, Paraphr.: “altitudine ad angelos usque se proferens, profunditate ad inferos usque penetrans, longitudine ac latitudine ad omnes hujus mundi plagas sese dilatans.” Grotius, “latissime se effundit in omnes homines, et in longum, i.e. in omnia saecula se extendit, et ex infima depressione hominem liberat, et in loca suprema evehit.” For other instances, see Calovius.
[190] According to Estius, the length applies to the upright beam of the cross as far as the cross-beam; the breadth, to the cross-beam; the height, to the portion projecting above the cross-beam; the depth, to the portion fixed in the ground. He comprehends the length of the cross, who perceives that from the beginning to the end of time no one is justified save by the cross; the breadth, who reflects that the church in all the earth has come forth from the side of Christ! the height, who ponders the sublimity of the glory in heaven obtained through Christ; the depth, who contemplates the mystery of the divine election of grace, and is thereby led to the utterance, Rom_11:32! This as a warning instance how even the better exegetes, when they give the reins to subjectivity, may lose themselves in the most absurd attempts at interpretation.
[191] Comp. Luther: “that nothing is so broad, long, deep, high, as to be beyond the power and help of Christ.”