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Eph_3:6. Epexegetical infinitive, more precisely specifying the contents of the μυστήριον : that the Gentiles are fellow-heirs, etc. This εἶναι (which is not to be changed into should be) is objectively contained in the redeeming work of Christ, and the subjective appropriation takes place by the conversion of the individuals.
συγκληρονόμα ] denotes the joint possession (with the believing Jews) of eternal Messianic bliss,—a possession now indeed still ideal (Rom_8:24), but to be really accomplished at the setting up of the kingdom. See on Eph_1:11; Eph_1:14, Eph_5:5; Act_20:32; Rom_8:17; Gal_3:28.
σύσσωμα καὶ συμμέτοχα κ . τ . λ .] That which is already sufficiently designated by συγκληρ . is yet again twice expressed, once figuratively and the next time literally;[172] in which no climax is to be found (Jerome, Pelagius, Zanchius, Schenkel), but the great importance of the matter has led the apostle, deeply impressed by it, to accumulated description.[173] σύσσωμα denotes belonging jointly to the body (i.e. as members to the Messianic community, whose head is Christ, Eph_1:23, Eph_2:16). The word does not occur elsewhere, except in the Fathers (see Suicer, Thes. II. p. 1191), and was perhaps formed by Paul himself. Comp. however, συσσωματοποιεῖν , Arist. de mundo, iv. 30. συμμέτοχος , too, occurs only here and Eph_5:7, and besides, in Josephus, Bell. i. 24. 6, and the Fathers. Comp. συμμετέχω , 2Ma_5:20; Xen. Anab. vii. 8. 17; Plat. Theaet. p. 181 C. The ἐπαγγελία is the promise of the Messianic blessedness, which God has given in the O. T., comp. Eph_2:12. He, however, who has joint share in the promise is he to whom it jointly relates, in order to be jointly realized in his case; hence ἡ ἐπαγγελία is not to be interpreted as res promissa, which several (Menochius, Grotius, Bengel; comp. Estius) have referred to the Holy Spirit (Gal_3:14; Heb_6:4; Act_2:39), but at variance with the context ( συγκληρ .). The thrice occurring συν has the πρῶτον of the Jews (Act_3:26; Rom_1:16) as its presupposition.[174]
ἐν τῷ Χριστῷ ] dependent on εἶναι , applies to all three elements, as does also the following διὰ τοῦ εὐαγγ . In Christ, as the Reconciler, the συγκληρονομία κ . τ . λ . of the Gentiles is objectively founded; and through the gospel, which is proclaimed to them, the subjective appropriation in the way of faith is brought about. The annexing, with Vatablus, Koppe, and Holzhausen, ἐν τῷ Χριστῷ to τῆς ἐπαγγ ., is not to be approved, just because the reader, as he needed no more precise definition in connection with συγκληρ . and σύσσωμα , understood also of himself what ἐπαγγελία was meant, and the absolute τῆς ἐπαγγ . (see the critical remarks) is more emphatic.
[172] Harless thinks, the one time after the analogy of persons, and the other time after the analogy of things. But as well in σύσσωμα as in συμμέτ . the relation of persons and of things is combined.
[173] On the accumulation of synonymous expressions in earnest emotional discourse, comp. Düntzer, Aristarch. p. 41.
[174] But the thought that the substantial contents of the gospel are identical with Judaism (Baur, Neutest. Theol. p. 276) is incorrectly imported. See, in opposition to it, especially Eph_2:15.