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Eph_3:19. Γνῶναι ] Parallel to καταλαβέσθαι .
τέ ] and, denotes, in a repetition of words of corresponding signification ( καταλαβέσθαι … γνῶναι ), the harmony, the symmetrical relation of the elements in question (Hartung, Partikellehre, I. p. 105); hence we have the less to assume a climax in connection with γνῶναί τε κ . τ . λ ., since this must have been hinted at least by γνῶναι δέ , or more clearly by μᾶλλον δὲ καὶ γνῶναι , or the like.
τὴν ὑπερβάλλ . τῆς γνώσεως ] The oxymoron (“suavissima haec quasi correctio est,” Bengel) lies in the fact that an adequate knowledge of the love of Christ transcends human capacity, but the relative knowledge of the same opens up in a higher degree, the more the heart is filled with the Spirit of Christ, and thereby is itself strengthened in loving (Eph_3:17-18),—which knowledge is not of the discursive kind, but that which has its basis in the consciousness of experience. Theodore of Mopsuestia aptly says: τὸ γνῶναι ἀντὶ τοῦ ἀπολαῦσαι λέγει , ἐπὶ πραγμάτων εἰπὼν τὴν γνῶσιν , ὡς ἐν ψαλμῷ τὸ ἐγνώρισάς μοι ὁδοὺς ζωῆς , ἀντὶ τοῦ ἐν ἀπολαύσει με τῆς ζωῆς κατέστησας . The genitive τῆς γνώσεως is dependent on the comparative ὑπερβάλλουσαν (Hom. Il. xxiii. 847; Plat. Gorg. p. 475 C; Bernhardy, p. 170), not upon ἀγάπην , from which construction the reading of Jerome (also A, 74, 115, al., Ar. p.), ἀγάπην τῆς γνώσεως , has arisen, which in any case—even though we should understand, with Grotius, the love (to God and one’s neighbour) which flows from the knowledge of Christ—yields an inappropriate sense, and obliterates the oxymoron.
ἀγάπην τοῦ Χριστοῦ ] genitive of the subject. It is the love of Christ to us (Rom_8:35), shown in His atoning death (Gal_2:20; Rom_5:6 f., al.). Incorrect (although still unhappily enough defended by Holzhausen) is the view of Luther, 1545[192]: “that to love Christ is much better than all knowledge.” At variance with the words, since τὴν ὑπερβ . τῆς γνώσ . can only be taken adjectively; and at variance with the context, since love to Christ is not spoken of in the whole connection. Comp. on the other hand, Eph_3:8; Eph_3:12.
ἵνα πληρωθῆτε κ . τ . λ .] Aim of the ἐξισχύειν καταλαβέσθαι … Χριστοῦ : in order that ye may be filled up to the whole fulness of God. τὸ πλήρωμα τοῦ Θεοῦ (comp. Eph_4:13, πλήρωμα τοῦ Χριστοῦ ) is, according to the context, which speaks of the operationes gratiae (Eph_3:16-18; Eph_3:20), the charismatic fulness, which is bestowed by God. Hence the sense: in order that ye may be filled with divine gifts of grace to such extent, that the whole fulness of them ( πᾶν has the emphasis) shall have passed over upon you. πλήρωμα namely, the definite meaning of which is gathered from the context (comp. on Eph_1:10, Eph_1:23), has, by virtue of its first signification: id quores impletur, often also the derived general signification of copia, πλοῦτος , πλῆθος , because that, by which a space is made full, appears as copiously present. So Son_5:12 : πληρώματα ὑδάτων , Rom_15:29 : πλήρωμα εὐλογίας Χριστοῦ , Eph_4:13;[193] Eur. Ion. 664: φίλων πλήρωμα . Comp. Hesychius: ΠΛΉΡΩΜΑ · ΠΛῆΘΟς , fritzsche, ad Rom. II. p. 471. Quite so the German Fülle. Grotius takes it actively, thus as equivalent to πλήρωσις , making full: “donis, quibus Deus implere solet homines.” This is not, indeed, at variance with linguistic usage (see on Eph_1:10), but less simple, inasmuch as the passive πληρωθῆτε most naturally makes us assume for ΠΛΉΡΩΜΑ also the passive notion, namely, that of the experienced divine fulness of gifts. Others, retaining the signification: id quo res impletur, but not the signification copia derived therefrom, have assumed as the meaning: the perfection of God. See Chrysostom: πληροῦσθαι πάσης ἀρετῆς ἧς πλήρης ἐστιν ὁ Θεός . Comp. Oecumenius and others. Recently so Rückert: “in order that you may be continually more filled with all perfection, until you have finally attained to all the fulness of the divine perfection.” Comp. Olshausen. But this goal cannot possibly be thought of by Paul as one to be realized in the temporal life (1Co_13:10-12). This also in opposition to Matthies, who understands the infinite fulness of the—in grace, truth, etc., inexhaustible—essence of God, which has become manifest in Christ. Harless here, too (but see on Eph_1:23), will have the gracious presence of the divine δόξα , with which God fills His people, to be meant; just as Holzhausen makes us think of the Shechinah filling the temple (comp. Baumgarten, Michaelis). The church, however, is not according to the context here meant by πλήρωμα (Koppe, Stolz, and others); and the turgid and involved analysis given by Schenkel in this sense is quite an arbitrary importation of meaning,[194] since εἰς π . τ . πλήρ . τ . Θ . can only state simply that the ΠΛΗΡΩΘῆΝΑΙ is to be a full one, consequently πᾶν τὸ πλήρωμα must be the totality of that which is communicated by the πληρωθῆναι .
ΕἸς ] does not stand for ἘΝ (Grotius, Estius, Rosenmüller), and does not signify either: into the very (becoming merged into), as Matthies, nor up towards, as Schenkel explains it, to which πλήρωμα is not suitable; but it indicates the quantitative goal of the fulfilment. Matthiae, p. 1348.
[192] In the earlier editions he had correctly: the love of Christ, which yet surpasses all knowledge.
[193] Not even in Joh_1:16, where, rather, the context (ver. 14: πλήρης χάριτος κ . τ . λ .) demands the first signification: that, of which Christ is fall.
[194] “The world-whole (?) fulfilling itself (?) in God, i.e. completing itself unto the expression of the highest perfection, reflecting itself in the church (?), in so far as there is no longer found in it any want, any kind of defect.” A complication of ideas, of which the clear-headed rational Paul was quite incapable.