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Eph_3:4. In accordance with which ye, while ye read it, are able to discern, etc.[168]
ΠΡῸς Ὅ applies to that which Paul ΠΡΟΈΓΡΑΨΕ , and ΠΡΌς indicates the standard of the judging; in accordance with which. See Bernhardy, p. 205; Ellendt, Lex. Soph. II. p. 652; Winer, p. 361 [E. T. 505]. The inference: οὐκ ἔγραψεν ὅσα ἐχρῆν , ἈΛΛʼ ὍΣΑ ἘΧΏΡΟΥΝ ΝΟΕῖΝ (Oecumenius, comp. Chrysostom; Bengel compares ex ungue leonem), finds no justification at all in what Paul has previously written.
ἀναγινώσκοντες ] not attendentes (Calvin), but, as always in the N.T., legentes.
τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χ .] is to be taken together, and before ἐν it was not needful to repeat the article, because ΣΥΝΙΈΝΑΙ ἘΝ (to have understanding in a matter) was a very current expression (2Ch_34:12; Jos_1:7; Dan_1:17). Comp. 3 Esdr. 1:33: τῆς συνέσεως αὐτοῦ ἐν τῷ νόμῳ κυρίου . The genitive ΤΟῦ ΧΡΙΣΤΟῦ is ordinarily taken as genitivas objecti: the mystery which has reference to Christ. But, even apart from Col_1:27, the whole subsequent detailed statement as far as Eph_3:12 suggests the contextually more exact view, according to which Paul means the μυστήριον contained in Christ. Christ Himself, His person and His whole work, especially His redeeming death, connecting also the Gentiles with the people of God (Eph_3:6), is the concretum of the Divine mystery.
The assailants of the genuineness of the Epistle find Eph_3:4 incompatible with the apostolic dignity (de Wette), nay, even “self-complacent and courting favour” (Schwegler). But here precisely the point brought into prominence, that the mystery had become known to him κατὰ ἀποκάλυψιν , justifies the stress laid upon his ΣΎΝΕΣΙς in the mystery, so far as he has already manifested the same in his Epistle. The apostle might have appealed in proof of this ΣΎΝΕΣΙς to his working, but he might also—especially taking into account the change which had meanwhile occurred in the personal composition of the church—adduce for this purpose his writing, in doing which his very apostolic dignity raised him above considerations of the semblance of self-complacency and the like. Hardly would another, who had merely assumed the name of the apostle Paul, have put into his mouth such a self-display of his σύνεσις —which, in order not to fall out of his assumed apostolic part, he would rather have avoided.
As to ΣΎΝΕΣΙς , see on Col_1:9.
[168] Wiggers (Stud. u. Krit. 1841, p. 433) regards as subject the Ephesians, not as such, but as representatives of the Gentile world: “ye Gentiles.” Arbitrarily imported, and entirely unnecessary. Doubtless the σύνεσις of the Ap. ἐν τῷ μυστηρίῳ τοῦ Χ . must have been entirely beyond doubt for the readers in consequence of their personal connection with him; but thereby his appeal to what he has just written does not become inappropriate, but only the more forcible and effective. There lies a certain μείωσις in this reference to that which he has just written.