Fellow-heirs - of the same body - partakers (συγκληρόνομα σύσσωμα συμμέτοχα)

The second of these words occurs only here; the third only here and Ephesians 5:7. They are strange to classical Greek.

Gift of the grace

The gift in which the grace of God consisted, the apostleship to the Gentiles.

By the effectual working of His power (κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ)

Rev., better, according to the working, etc. The gift was bestowed in accordance with that efficiency which could transform Saul the persecutor into Paul the apostle to the Gentiles.

Less than the least (τῷ ἐλαχιστοτέρῳ)

Only here in the New Testament, and very characteristic. A comparative is formed upon a superlative: more least than all the saints. Compare 1 Corinthians 15:8.

Unsearchable (ἀνεξιχνίαστον)

Only here and Romans 11:33 (note). Which cannot be tracked out.

To make all men see (φωτίσαι πάντας)

Lit., to enlighten.

The mystery

The admission of the Gentiles into covenant privileges.

From the beginning of the world (ἀπὸ τῶν αἰώνων)

Lit., from the ages. Rev., from all ages. See on Colossians 1:26.

All things (τὰ πάντα)

Collectively.

To the intent that

Connect with the matter of the two preceding verses. Grace was given me to preach Christ and to enlighten men as to the long-hidden mystery of the admission of the Gentiles, in order that now, etc.

Now

In contrast with all ages.

Principalities and powers

Good angels. See on Ephesians 1:21.

By the Church (διά)

Better, through, as Rev. By means of the Church. This agrees with what was said of the Church as the fullness of God, Ephesians 1:23.

Manifold wisdom (πολυποίκιλος σοφία)

A very striking phrase. The adjective occurs only here, and means variegated. It is applied to pictures, flowers, garments. Ποίκιλον is used in the Septuagint of Joseph's coat, Genesis 37:3. Through the Church God's wisdom in its infinite variety is to be displayed - the many-tinted wisdom of God - in different modes of power, different characters, methods of training, providences, forms of organization, etc.

Eternal purpose (πρόθεσιν τῶν αἰώνων)

Lit., the purpose of the ages.

He wrought (ἐποίησεν)

Carried into effect. See on fulfilling, Ephesians 2:3.

Faith of Him (τῆς πίστεως αὐτοῦ)

As often, for faith in Him.

Faint (ἐγκακεῖν)

Lit., lose heart. Κακός in classical Greek, but not in the New Testament, sometimes means cowardly.

For this cause

Resuming the interrupted clause in Ephesians 3:1, and having still in mind the closing thought of ch. 2. Seeing ye are so built together in Christ, for this cause, etc.

Father

Omit of our Lord Jesus Christ.

Of whom (ἐξ οὗ)

After whom.

The whole family (πᾶσα πατριὰ)

Rev., more correctly, every family. Πατριά is, more properly, a group of families - all who claim a common πατήρ. father. Family, according to our usage of the term, would be οἶκος house. The Israelites were divided into tribes (φυλαί), and then into πατπιαί, each deriving its descent from one of Jacob's grandsons; and these again into οἶκοι houses. So Joseph was both of the house (οἴκου) and family (πατριᾶς) of David. We find the phrase οἶκοι πατριῶν houses of the families, Exodus 12:3; Numbers 1:2. The word occurs only three times in the New Testament: here, Luke 2:4; Acts 3:25. In the last-named passage it is used in a wide, general sense, of nations. Family is perhaps the best translation, if taken in its wider meaning of a body belonging to a common stock - a clan. Fatherhood (Rev., in margin), following the Vulgate paternitas, means rather the fact and quality of paternity. Observe the play of the words, which can scarcely be reproduced in English, pater, patria.

In heaven and earth

To the angelic hosts and the tribes of men alike, God is Father. There may be a suggestion of the different ranks or grades of angels, as principalities, thrones, powers, etc. See Ephesians 3:10. "Wherever in heaven or in earth beings are grouped from their relation to a father, the name they bear in each case is derived from the Father" (Riddle).

Might (δυνάμει)

Rev., power. Appropriate to the succeeding phrase the inner man, since it signifies faculty or virtue not necessarily manifest.

In the inward man (εἰς τὸν ἔσω ἄνθρωπον)

The force of the preposition is into: might entering into the inmost personality. Inward man: compare outward man, 2 Corinthians 4:16. It is the rational and moral I; the essence of the man which is conscious of itself as a moral personality. In the unregenerate it is liable to fall under the power of sin (Romans 7:23); and in the regenerate it needs constant renewing and strengthening by the Spirit of God, as here. Compare the hidden man of the heart, 1 Peter 3:4.

May dwell (κατοικῆσαι)

Settle down and abide. Take up His permanent abode, so that ye may be a habitation (κατοικητήριον) of God. See on Ephesians 2:22. The connection is with the preceding clause: "to be strengthened, etc., so that Christ may dwell, the latter words having at once a climactic and an explanatory force, and adding the idea of permanency to that of strengthening.

By faith (διὰ τῆς πίστεως)

Through your (the article) faith, as the medium of appropriating Christ. Faith opens the door and receives Him who knocks. Revelation 3:20.

Rooted and grounded (ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι)

Compare Colossians 2:7, and see note. Grounded or founded, from θεμέλιον foundation. The dwelling in Ephesians 3:17 would naturally suggest the foundation. Rooting and grounding are consequences of the strengthening of the Spirit and of Christ's indwelling.

In love

Standing first in the sentence and emphatic, as the fundamental principle of christian life and knowledge.

May be able (ἐξισχύσητε)

Rev., may be strong. This compound verb occurs only here. The preposition ἐξ has the force of fully or eminently. Ἱσχύς is strength embodied; inhering in organized power. Hence it is an advance on δυνάμει might in Ephesians 3:16 (see note). Paul prays that the inward might or virtue may issue in ability to grasp. Compare Luke 14:30 (note); Luke 16:3 (note); Acts 27:16 (note); James 5:16 (note).

Comprehend (καταλαβέσθαι)

To English readers this conveys the meaning understand. Rev., better, apprehend: grasp. See on John 1:5, and compare Philippians 3:12, Philippians 3:13.

Breadth, etc.

No special interpretations are to be given to these words. The general idea of vastness is expressed in these ordinary terms for dimension. Notice that the article is attached only to the first, breadth, all the rest being included under the one article; the intention being to exhibit the love of Christ in its entire dimension, and not to fix the mind on its constituent parts.

To know (γνῶναι)

Practically, through experience; while apprehend marks the knowledge as conception.

Love of Christ

Christ's love to us. Human love to Christ could not be described in these terms.

Which passeth knowledge (τὴν ὑπερβάλλουσαν τῆς γνώσεως).

Which surpasses mere knowledge without the experience of love. Note the play on the words know and knowledge.

That ye might be filled with all the fullness of God (ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ)

Note the recurrence of that; that He would grant you; that ye may be strong; that ye may be filled. With is better rendered unto, to the measure or standard of. Fullness of God is the fullness which God imparts through the dwelling of Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (Colossians 1:19), and in whom dwelleth all the fullness of the Godhead (Colossians 2:9).

Exceeding abundantly (ὑπερεκπερισσοῦ)

Only here, 1 Thessalonians 3:10; 1 Thessalonians 5:13. Superabundantly. One of the numerous compounds of ὑπέρ beyond, over and above, of which Paul is fond. Of twenty-eight words compounded with this preposition in the New Testament, Paul alone uses twenty. For the order and construction, see next note.

Above all (ὑπὲρ πάντα)

These words should not be connected with that, as A.V. and Rev.: "above all that we ask," etc. They form with do an independent clause. The next clause begins with exceedingly above, and is construed with ὧν that which we ask, etc. Read the whole, "Unto Him who is able to do beyond all, exceedingly above that which," etc.

Glory

Properly, the glory, which is His due.

In the Church

Through which His many-tinted wisdom is to be displayed, and which is His fullness. The variety of the divine wisdom is again hinted at in all that we ask or think.

By Christ Jesus (ἐν)

Rev., better, in. As the Church is the outward domain in which God is to be praised, so Christ is the spiritual sphere of this praise.

Throughout all ages, world without end (εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων)

Lit., unto all the generations of the age of the ages. Eternity is made up of ages, and ages of generations.

In the Lord

See on Philippians 1:14.

Lowiness - meekness

See on Matthew 11:29; see on Matthew 5:5.

Long-suffering

See on James 5:7.

Forbearing (ἀνεχόμενοι)

See on Luke 9:41.

Endeavoring (σπουδάζοντες)

Not strong enough. Originally the verb means to make haste. So the kindred noun σπουδή haste, Mark 6:25; Luke 1:39. Hence diligence. Rev., here, giving diligence.

To keep (τηρεῖν)

See on reserved, 1 Peter 1:4.

Unity of the Spirit

Wrought by the Holy Spirit.

Bond of peace

The bond which is peace. Compare Ephesians 2:14, our peace - made both one. Christ, our peace, is thus a bond of peace. Others, however, treat in the bond as parallel with in love of Ephesians 4:2, and cite Colossians 3:14, "love the bond of perfectness."

The connection with the preceding verses is as follows: I exhort you to unity, for you stand related to the Church, which is one body in Christ; to the one Spirit who informs it; to the one hope which your calling inspires; to the one Lord, Christ, in whom you believe with one common faith, and receive one common sign of that faith, baptism. Above all, to the one God and Father.

Body - Spirit

The body is the invisible Church, the mystical body of Christ: the Spirit, the Holy Spirit. Πνεῦμα spirit, is never used in the New Testament of temper or disposition.

Even as

To the facts of one body and one Spirit corresponds the fact of their calling in one hope. Compare Colossians 3:15.

In one hope of your calling (ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν)

In, not by. Their calling took place in the one hope as its moral element or sphere, since they were called to fellowship with Christ who is the one object and the one inspirer of hope. Compare called in peace, 1 Corinthians 7:15; in sanctification, 1 Thessalonians 4:7 (Rev.). Hope here is not the object but the principle of hope. The phrase hope of your calling signifies hope which is characteristic of God's call to salvation, and is engendered by it. See on Ephesians 1:18.

Faith

The principle of faith; not that which is believed - the body of Christian doctrine, which does not promote unity. See on Acts 6:7.

Baptism

The external sign of faith, but of no significance without the Lord and the faith. Baptism is emphasized instead of the Eucharist, because the latter assumes and recognizes unity as an established fact; while faith and baptism precede that fact, and are essential to it. Baptism, moreover, is not administered to the Church as a body, but to individuals, and therefore emphasizes the exhortation to each member to be in vital union with the whole body.

One God and Father

The fundamental ground of unity. Note the climax: One Church, one Christ, one God.

Above all (ἐπὶ πάντων)

Rev, over: as ruler.

Through - in (διὰ - ἐν)

Through, pervading: in, indwelling. Compare Ephesians 2:22; Ephesians 3:17.

Every one (ἑνὶ ἑκάστῳ)

Rev., each. From the Church as a whole, he passes to its individual members. In the general unity the individual is not overlooked, and unity is consistent with variety of gifts and offices.

Grace (ἡ χάρις)

The article, omitted by A.V., is important: the one grace of God, manifesting itself in the different gifts.

Wherefore

Confirming by Scripture what has just been said.

When He ascended, etc.

Quoted from Psalm 68:19 (Sept. 67:18). The Hebrew reads: "Ascending to the height thou didst lead captive captivity, and received gifts in man." So Sept. Paul changes thou didst lead, didst receive, into he lead and he gave. The Psalm is Messianic, a hymn of victory in which God is praised for victory and deliverance. It is freely adapted by Paul, who regards its substance rather than its letter, and uses it as an expression of the divine triumph as fulfilled in Christ's victory over death and sin.

Ascended

The ascent of Jehovah is realized in Christ's ascent into heaven.

Captivity

Abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on Colossians 2:15, and 2 Corinthians 2:14.

Gave

In the Hebrew and Septuagint, received or took; but with the sense received in order to distribute among men. Compare Genesis 15:9, take for me: Genesis 18:5, I will fetch for you: Exodus 27:20, bring thee, i.e., take and present to thee: Acts 2:33, "Having received of the Father, etc., He hath shed forth." Thus Paul interprets the received of the Old Testament. His point is the distribution of grace by Christ in varied measure to individuals. He confirms this by Scripture, seeing in the Jehovah of this Old-Testament passage the Christ of the New Testament - one Redeemer under both covenants - and applying the Psalmist's address to Christ who distributes the results of His victory among His loyal subjects. These results are enumerated in Ephesians 4:11 sqq.

Now that He ascended

Ephesians 4:9 and Ephesians 4:10 are parenthetical, showing what the ascension of Christ presupposes. By descending into the depths and ascending above all, He entered upon His function of filling the whole universe, in virtue of which function He distributes gifts to men. See Ephesians 1:23. Rev., properly, inserts this, thus giving the force of the article which calls attention to the fact of ascension alluded to in the quotation. "Now the or this 'He ascended."'

What is it but

What does it imply?

Descended first (καὶ κατέβη)

His ascent implies a previous descent. A.V. reads first, following the Tex. Rec. πρῶτον. Rev., correctly, He also descended. Compare John 3:13.

The lower parts of the earth (τὰ κατώτερα μέρη τῆς γῆς)

The under world. The reference is to Christ's descent into Hades. Some give the words a comparative force, deeper than the earth.