Ephesians: A Handbook on the Greek Text (Baylor Handbook on the Greek New Testament)

Ephesians

Baylor Handbook on the Greek New Testament

Martin M. Culy General Editor

Ephesians

A Handbook on the Greek Text

William J. Larkin

Baylor University Press

© 2009 by Baylor University Press Waco, Texas 76798-7363 All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission in writing of Baylor University Press. Scripture translations are the author’s. Cover Design by Pamela Poll Graphic Design



Library of Congress Cataloging-in-Publication Data

Library of Congress Cataloging-in-Publication Data Larkin, William J. Ephesians : a handbook on the Greek text / William J. Larkin. p. cm. -- (Baylor handbook on the Greek New Testament) Includes bibliographical references and index. ISBN 978-1-60258-066-4 (pbk. : alk. paper) 1. Bible. N.T. Ephesians--Criticism, Textual. 2. Bible. N.T. Ephesians. Greek--Versions. I. Title. BS2695.52.L37 2009 227’.506--dc22 2009021033

Printed in the United States of America on acid-free paper with a minimum of 30% pcw recycled content.

Contents

Series Introduction Preface Abbreviations Introduction Ephesians 1:1-2 Ephesians 1:3-14 Ephesians 1:15-23 Ephesians 2:1-10 Ephesians 2:11-22 Ephesians 3:1-13 Ephesians 3:14-21 Ephesians 4:1-6 Ephesians 4:7-16 Ephesians 4:17-24 Ephesians 4:25–5:5 Ephesians 5:6-14 Ephesians 5:15-20 Ephesians 5:21-33 Ephesians 6:1-4 Ephesians 6:5-9 Ephesians 6:10-20 Ephesians 6:21-24 Glossary Bibliography Grammar Index Author Index

vii xiii xv xvii 1 3 17 26 35 47 59 67 72 84 95 111 120 127 143 148 155 166 173 179 187 193 v

Series Introduction The Baylor Handbook on the Greek New Testament (BHGNT) is designed to guide new readers and seasoned scholars alike through the intricacies of the Greek text. Each handbook provides a verseby-verse treatment of the biblical text. Unlike traditional commentaries, however, the BHGNT makes little attempt to expound on the theological meaning or significance of the document under consideration. Instead, the handbooks serve as “prequels” to commentary proper. They provide readers of the New Testament with a foundational analysis of the Greek text upon which interpretation may then be established. Readers of traditional commentaries are sometimes dismayed by the fact that even those that are labeled “exegetical” or “critical” frequently have little to say about the mechanics of the Greek text, and all too often completely ignore the more perplexing grammatical issues. In contrast, the BHGNT offers an accessible and comprehensive, though not exhaustive, treatment of the Greek New Testament, with particular attention given to the grammar of the text. In order to make the handbooks more user-friendly, authors have only selectively interacted with secondary literature. Where there is significant debate on an issue, the handbooks provide a representative sample of scholars espousing each position; when authors adopt a less known stance on the text, they generally list any other scholars who have embraced that position. The BHGNT, however, is more than a reliable guide to the Greek text of the New Testament. Each author brings unique strengths to the task of preparing the handbook. As a result, students and scholars alike will at times be introduced to ways of looking at the Greek language that they have not encountered before. This feature makes the handbooks valuable not only for intermediate and vii

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advanced Greek courses, but also for students and scholars who no longer have the luxury of increasing their Greek proficiency within a classroom context. While handbook authors do not consider modern linguistic theory to be a panacea for all questions exegetical, the BHGNT does aim both to help move linguistic insights into the mainstream of New Testament reference works and, at the same time, to help weed out some of the myths about the Greek language that continue to appear in both scholarly and popular treatments of the New Testament. Using the Baylor Handbook on the Greek New Testament Each handbook consists of the following features. The introduction draws readers’ attention to some of the distinctive features of the biblical text and treats some of the broader issues relating to the text as a whole in a more thorough fashion. In the handbook proper, the biblical text is divided into sections, each of which is introduced with a translation that illustrates how the insights gleaned from the analysis that follows may be expressed in modern English. Following the translation is the heart of the handbook, an extensive analysis of the Greek text. Here, the Greek text of each verse is followed by comments on grammatical, lexical, and text-critical issues. Handbook authors may also make use of other features, such as passage overviews between the translation and notes. Each page of the handbook includes a header to direct readers to the beginning of the section where the translation is found (left page header) or to identify the range of verses covered on the two facing pages (right page header). Terminology used in the comments that is potentially unfamiliar is included in a glossary in the back of the handbook and/or cross-referenced with the first occurrence of the expression, where an explanation may be found. Each volume also includes an index that provides a list of grammatical phenomena occurring in the biblical text. This feature provides a valuable resource for students of Greek wanting to study a particular construction more carefully or Greek instructors needing to develop illustrations, exercises, or exams. The handbooks conclude with a bibliography of works cited, providing helpful guidance in identifying resources for further research on the Greek text.



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The handbooks assume that users will possess a minimal level of competence with Greek morphology and syntax. Series authors generally utilize traditional labels such as those found in Daniel Wallace’s Greek Grammar Beyond the Basics. Labels that are drawn from the broader field of modern linguistics are explained at their first occurrence and included in the glossary. Common labels that users may be unfamiliar with are also included in the glossary. The primary exception to the broad adoption of traditional syntactic labels relates to verb tenses. Most New Testament Greek grammars describe the tense system as being formally fairly simple (only 6 tenses), but functionally complex. The aorist tense, it is frequently said, can function in a wide variety of ways that are associated with labels such as, “ingressive,” “gnomic,” “constative,” “epistolary,” “proleptic,” and so forth. Similar functional complexity is posited for the other tenses. Positing such “functions,” however, typically stems not from a careful analysis of Greek syntax, but rather from grappling with the challenges of translating Greek verbs into English. When we carefully examine the Greek verb tenses themselves, we find that the tense forms do not themselves denote semantic features such as ingressive, iterative, or conative; they certainly do not emphasize such notions; at best they may allow for ingressive, iterative, or conative translations. Although many of the other traditional labels are susceptible to similar critique, the tense labels have frequently led to exegetical claims that go beyond the syntax, for example, that a particular aorist verb emphasizes the beginning of an action. For this reason, we have chosen not to utilize these labels. Instead, where the context points to an ingressive nuance for the action of the verb, this will be incorporated into the translation. Deponency Although series authors will vary in the theoretical approaches they bring to the text, the BHGNT has adopted the same general approach on one important issue: deponency. Traditionally, the label “deponent” has been applied to verbs with middle, passive, or middle/passive morphology that are thought to be “active” in meaning. Introductory grammars tend to put a significant number of middle verbs in the New Testament in this category, despite the

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fact that some of the standard reference grammars have questioned the validity of the label. Robertson (332), for example, argues that the label “should not be used at all.” In recent years, a number of scholars have taken up Robertson’s quiet call to abandon this label. Carl Conrad’s posts on the B-Greek Internet discussion list (beginning in 1997) and his subsequent formalization of those concerns in unpublished papers available on his website have helped flesh out the concerns raised by earlier scholars. In a recent article, Jonathan Pennington (61–64) helpfully summarizes the rationale for dispensing with the label, maintaining that widespread use of the term “deponent” stems from two key factors: (1) the tendency to attempt to analyze Greek syntax through reference to English translation—if a workable translation of a middle form appears “active” in English, we conclude that the verb must be active in meaning even though it is middle in form; and (2) the imposition of Latin categories on Greek grammar. Pennington (61) concludes that “most if not all verbs that are considered ‘deponent’ are in fact truly middle in meaning.” The questions that have been raised regarding deponency as a syntactic category, then, are not simply issues that interest a few Greek scho­ lars and linguists but have no bearing on how one understands the text. Rather, if these scholars are correct, the notion of deponency has, at least in some cases, effectively obscured the semantic significance of the middle voice, leading to imprecise readings of the text (see also Bakker and Taylor). It is not only middle voice verbs, however, that are the focus of attention in this debate. Conrad, Pennington, and others also maintain that deponency is an invalid category for passive verbs that have traditionally been placed in this category. To account for putative passive deponent verbs, these scholars have turned to the evolution of voice morphology in the Greek language. They draw attention to the fact that middle morphology was being replaced by passive morphology (the -θη- morpheme) during the Koine period (see esp. Conrad, 3, 5–6; cf. Pennington, 68; Taylor, 175; Caragounis, 153). Consequently, in the Common Era we find “an increasing number of passive forms without a distinctive passive idea . . . replacing older middle forms” (Pennington, 68). This dia-



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chronic argument leads Conrad (5) to conclude that the -θη- morpheme should be treated as a middle/passive rather than a passive morpheme. Such arguments have a sound linguistic foundation and raise serious questions about the legitimacy of the notion “passive deponent.” Should, then, the label “deponent” be abandoned altogether? While more research needs to be done to account for middle/passive morphology in Koine Greek fully, the arguments, which are very briefly summarized above, are both compelling and exegetically significant. “The middle voice needs to be understood in its own status and function as indicating that the subject of a verb is the focus of the verb’s action or state” (Conrad, 3; cf. Taylor, 174). Consequently, users of the BHGNT will discover that verbs that are typically labeled “deponent,” including some with -θη- morpho­ logy, tend to be listed as “middle.” In recognizing that so-called deponent verbs should be viewed as true middles, users of the BHGNT should not fall into the trap of concluding that the middle form emphasizes the subject’s involvement in the action of the verb. At times, the middle voice appears simply to be a morphological flag indicating that the verb is intransitive. More frequently, the middle morphology tends to be driven by the “middle” semantics of the verb itself. In other words, the middle voice is sometimes used with the verb not in order to place a focus on the subject’s involvement in the action, but precisely because the sense of the lexical form itself involves subject focus. It is the hope of Baylor University Press, the series editor, and each of the authors that these handbooks will help advance our understanding of the Greek New Testament, be used to further equip the saints for the work of ministry, and fan into flame a love for the Greek New Testament among a new generation of students and scholars. Martin M. Culy

Preface

In this close study of the Greek of Ephesians, I have discovered how much the soaring worship evoked by this epistle’s message of grace accomplished and applied owes to its intricate tapestry of grammar, discourse, and style. Far from leaving the fabric in disarray through the minute unraveling of every thread, such close attention has only increased my appreciation of all that the writer Paul has done to enable the hearer/reader to ascend to the heights of experiencing the power, love and glory of the Triune God. May this handbook aid many more in their pursuit of Ephesians’ profound theological riches through a sustained scrutiny of the Greek text. The resources of Wycliffe Bible Translators have greatly benefitted me in the preparation of this linguistically informed handbook. Charlie Law, one of my former students, helped me obtain a prepublication copy of Edna Johnson’s A Semantic and Structural Analysis of Ephesians through the good offices of John Banker. This, along with the expert suggestions of my editor, Martin Culy, have provided invaluable guidance in bringing linguistic insights to bear on the study of Ephesians. Glenn Graham’s An Exegetical Summary of Ephesians became a gateway to past and present contributors to the exegetical tradition. This project was begun and completed during a portion of a 2007–2008 study leave and fall term 2008. I thank Dean Junias Venugopal and the administration of Columbia International University Seminary and School of Missions for their support and encouragement. Joyce Hack, seminary faculty secretary, has cheerfully given practical aid, as well as Jo Ann Rhodes, university librarian, and her competent staff. Alex Hong, my graduate assistant, has been particularly helpful in taking on various tasks, which has freed me for this work. Thanks should also go to my colleagues xiii

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and students, who have encouraged me in a writing project during term time. I am grateful to Dr. Carey Newman, director of Baylor University Press for his positive response to my initial inquiries concerning participating in this series. This work was very much strengthened by the active involvement of Martin Culy at every stage of the process. I have benefitted very much from him as a precise and insightful conversation partner on the Greek of Ephesians. I thank my wife, Edna, for her constant love and support in helping me see the project through to completion. It is my prayer that this handbook will enable many to study and communicate with Spirit guided and empowered accuracy, insight, and effectiveness the saving, sanctifying, and ministering grace of Christ that is the message of Ephesians. William J. Larkin CIU Seminary and School of Missions

Abbreviations

1st 2nd 3rd acc act aor BAGD BDAG BDF CEV dat fem fut gen GNT GW hiph. impf impv ind inf KJV LN LXX masc MHT mid

first person second person third person accusative active aorist Bauer, A Greek-English Lexicon of the NT, 1979 Danker, A Greek-English Lexicon of the NT, 2000 Blass, Debrunner, Funk, A Greek Grammar of the NT Contemporary English Version dative feminine future genitive Greek New Testament God’s Word (version) hiphil imperfect imperative indicative infinitive King James Version Louw and Nida, Greek-English Lexicon Septuagint masculine Moulton, Howard, and Turner, A Grammar of NT Greek, 4 vols. middle xv

xvi MM mss MT NASB NCV NEB NET neut niph. NIV NJB NLT nom NRSV NT opt OT pass PG pl plprf PP pres prf ptc REB RSV sg subj TEV TNIV TSKS voc

Abbreviations Moulton and Milligan, The Vocabulary of the Greek Testament manuscripts Masoretic Text New American Standard Bible New Century Version New English Bible New English Translation neuter niphal New International Version New Jerusalem Bible New Living Translation nominative New Revised Standard Version New Testament optative Old Testament passive Patralogia Graeca plural pluperfect prepositional phrase present perfect participle Revised English Bible Revised Standard Version singular subjunctive Today’s English Version Today’s New International Version Article-Substantive-καί-Substantive vocative

Introduction

The Epistle to the Ephesians, along with Galatians and Philippians, has often been the set text for a student’s first introduction to exegesis. The cosmic sweep of its presentation of God’s redemptive grace in chapters 1–3 is matched by a heavily ornamented, “profuse and effusive” style (Lincoln, xlvi) that flows over into the ethical section (4:1-16; 5:21-33; 6:10-20). Such style is typical of epideictic discourse, the rhetoric of praise and worship. It is half poetic and half oratorical, employing florid expressions to impress on the hearer/reader the message’s content. Ephesians manifests this style most markedly in a series of extended sentences (1:3-14; 1:15-23; 2:1-7; 2:14-18; 3:1-7; 3:14-19; 4:11-16; 6:14-20; Lincoln, xlv; MHT, 4:84). Through the use of relative clauses, participles, and dependent clauses introduced by ὅτι and other conjunctions the writer is able to present a central theme and its elaboration in one extended thought. Analysis of such texts requires particularly close attention to structure on the discourse level and the pattern of devices consistently used to bind these extended sentences together. A staple in Ephesians’ style is synonymy. The writer frequently makes use of parallel structures, utilizing two or more synonymous terms where one would have been sufficient (1:4, 8, 17; 2:1, 3, 19; 3:10, 12, 17; 4:2, 13, 17, 24; 5:3-4, 14, 27; 6:12, 18, 21; note also the lists at 1:21; 2:5-6; 3:6, 18; 4:31; 5:9, 19). He also occasionally employs parallel structures with contrasting terms or ideas (1:10; 2:19; 3:15; 5:15; 6:6). Another way that the message of Ephesians is driven home is through amplification. Genitive is piled upon genitive in phrases dealing with God’s divine will (1:5, 11), his power (1:19; 3:16; 6:10), and his grace (1:6-7; 2:7; 3:2, 7; cf. 4:13). Paul is particularly fond xvii

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of using the head noun πλοῦτος with multiple genitives (1:7, 18; 2:7; 3:8, 16). He also frequently links or juxtaposes participles with related meanings (1:20; 2:14-15; 4:14, 16, 18), employs infinitives in a similar manner on one occasion (3:18-19), and has an affinity for stringing prepositional phrases together. Of the 278 prepositional phrases in Ephesians many are placed next to each other or are in close proximity with another prepositional phrase. The following verses have combinations of three prepositional phrases (1:3, 5-6; 2:7, 21-22; 3:17; 4:6, 12-13, 16; 6:5, 12, 18). In all these ways, the writer impresses, indeed, overwhelms the hearer/reader with his thought. Given the subject matter, particularly in the doctrinal section (Eph 1–3), this seems to be Paul’s preferred language of meditation and worship. The complexity created by such amplification demands careful treatment of the particular function of each genitive in the multiple genitive phrases. Similarly, the stringing together of prepositional phrases creates special challenges for determining how each connects to the context. Repetition of key words and cognates is a final way that Paul’s florid style both gives coherence to the letter and brings home its message. A few examples include: the “power” and “sovereignty” terms in chapter one (1:19-23); the “grace, mercy, love” terminology of 2:4-8; the “knowledge” and “revelation” vocabulary of 3:1-13; the use of δίδωμι, πληρόω, and their cognates in 4:7-16; the use of “husband/wife” and “Christ/church” language and the “body/head/members/flesh” metaphors in 5:21-33; and the use of the δυναμ- root, ἵστημι/ἀνθίστμι, and πᾶς terminology in 6:10-20. These rhetorical features should not be lost sight of as we seek to understand how the writer’s literary art is being employed to communicate his message. The style of the second half of Ephesians (Eph 4–6), where ethical exhortation is the focus, again matches its content, except when the highly ornamented style of the first half emerges at 4:1-16; 5:21-33; and 6:10-20. Ethical exhortation involves commands using imperatives presented in short sentences as discrete thoughts, sometimes even without coordinating connectives (e.g., 4:25-29). There is little extended argumentation, though sometimes there is elaboration via participles (e.g., 5:16a, 19-20) and



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rationale is often attached (e.g., 4:20-24; 5:9, 12-14, 16b, 18b; 6:1b, 2b-3, 8, 9c). Careful attention to each imperative’s tense/aspect, to the role of participles and other content in elaboration, to the shaping of parenetic material using a household code, and to the consistent presence of rationale will all be important for a fruitful analysis of the second half of Ephesians. This handbook’s grammatical, literary, and lexical analyses at times draw on comparisons with the traditional Pauline corpus. Given the fact that Pauline authorship of Ephesians is disputed (Best, 6–36; see Hoehner, 6–20, for a comprehensive listing of those who accept and those who reject Pauline authorship), it is necessary to briefly state the reasons for using this approach (cf. Carson and Moo, 480–86). Pauline authorship of Ephesians is supported by numerous factors: (1) the letter contains explicit claims of Pauline authorship (1:1; 3:1), supported by personal notes to the readers (1:15, 16; 4:1; 6:19-22); (2) the unanimous witness of the early church (the Muratorian Canon, Ignatius, Polycarp, Clement of Rome, Shepherd of Hermas); (3) the epistolary structure, vocabulary, and style is 90 to 95 percent congruent with Paul’s undisputed letters (Cadbury, 101); (4) similarities and differences with Colossians do not call Ephesians’ authorship into question, since Ephesians may be taken as a development of Colossians’ content used for broader purposes; (5) theological themes are paralleled in Paul’s undisputed letters: e.g., justification by grace through faith (Eph 2:8-10//Rom 5:1-5; 8:1-4); domination of the flesh in the unredeemed (Eph 5:7-14//Rom 13:11-14); work of Christ as recon­ciliation (Eph 2:15-16//2 Cor 5:17-21); and relation of Jews and Gentiles in God’s redemptive plan (Eph 2:11-22//Rom 4:9-11). Genre, Subgenre, and Structure Ephesians participates in the epistolary genre, but represents a Christianized expression (Larkin 2008, 76, 81-85) with adjustments that enable it to embrace the ornamented, worship style of epideictic discourse. After a standard Pauline opening (1:1-2), the letter mainly replaces the Expression of Thanks portion of the Thanksgiving Period with a eulogy (1:3-14; cf. 2 Cor 1:3-7). This

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means that the form of the Expression of Thanks (1:15-16a) and Prayer (1:16b-19, with a concluding amplification in 1:20-23) must be adjusted appropriately. There is no introductory formula to open the Body of the letter, just a conjunction, which makes for an easy transition into the doctrinal section (Eph 2–3), continuing the prayer’s theme: the manifestation of God’s power, this time in salvation applied (2:1-10). Further subgenre worship elements are present here and in the ethical section (Eph 4–6): a prayer report (3:14-19), a doxology (3:20-21), and a hymn fragment (5:14). The ethical section contains five hortatory units (4:1-16; 4:17-32; 5:1-5; 5:6-14; 5:15–6:9) and a climactic conclusion (6:10-20). An introductory οὖν plus περιπατέω (and sometimes γίνεσθε) signals the start of each of the five units (cf. Johnson). Not surprisingly, thirty-nine of the forty imperatives in Ephesians are found in the ethical section. “Mitigated exhortation,” a softened form of persuasion may also be present at 4:11-16, 20-24 (Johnson; cf. Culy, xviii-xx). Rationale, or motivational grounds for these commands sometimes involves appeal to the Old Testament (4:8 makes use of Ps 68:18; 5:31 makes use of Gen 2:24; and 6:2-3 makes use of Exod 20:12). This section also includes a household code in 5:21-33; 6:1-4, 5-9 (Larkin 2008, 95–96). The letter’s ending contains Paul’s standard elements, though abbreviated. The Body conclusion consists of an apostolic parousia and peace wish (6:21-23), while the Letter Closing consists of a benediction (6:24). These epistolary genre and subgenre features of the text are the basic conventions that Paul adopts. There are four aspects of discourse structure in Ephesians that require comment: progress–peak, transitions, parallelism, and chiasm. When a literary work is viewed as a whole, certain sections are indicators of the progress the discourse is making. Longacre (33) labels them “peaks,” i.e., the climactic development(s) in the work. This is true not only in narrative with its plot development, but also in expository and hortatory discourse (Longacre, 48). In expository discourse the equivalent of “conflict” in a narrative’s plot development is the struggle to communicate the main outlines of the subject at hand. For hortatory discourse, the struggle is to convince the reader to accept and act on the exhortation given. In



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either case, writers utilize discourse peaks to successfully communicate. Three characteristics of “peak” sections are (1) rhetorical underlining via parallelism, paraphrase, and tautology; (2) heightened vividness (Johnson suggests the use of metaphor as an indicator in Ephesians); and (3) change of pace through variation in size of constructions and amount of connective material (Longacre, 39, 40–43, 43–45). When Ephesians is assessed for these features, five sections emerge as “peaks” (1:3-14; 1:15-23; 3:14-21; 4:1-16; 6:10-20). Even with the consistent presence of flowery, ornamented style, rhetorical underlining can be detected in each of these sections (Johnson): 1:3-14 concludes each subsection with εἰς ἔπαινον δόξης (1:6, 12, 14); 1:15-23 has the repeated theme of “wisdom, knowledge, understanding” (1:17-18); in 3:14-21 there are the repeated themes of the divine qualities of glory and power (3:16, 20-21); 4:1-16 underlines its unity theme with the repetition of “one” seven times (4:4-6) and “all, every” twelve times (4:2-16); and 6:10-20 repetitively deals with the strength and wickedness of spiritual opponents (6:11-13). Vividness via metaphor is consistently present (Johnson) in 1:15-23 (“eyes, feet, head, body” in 1:18, 22-23); 3:14-21 (extent of love in 3:18); 4:1-16 (“mature man, children” in 4:13-14); and 6:10-20 (the extended metaphor of a soldier’s armor in 6:10-17). As for change of pace, each section either comprises one long sentence (1:3-14 [202 words]; 1:15-23 [170 words]) or utilizes long sentences (3:14-19; 4:11-16; 6:14-20). Two other characteristics mark the five sections out as “peaks.” In the doctrinal or expository portion of the letter each peak contains a worship element subgenre: a eulogy (1:3-14); thanksgiving and prayer (1:15-23, as part of the epistolary opening); and a prayer report and doxology (3:14-21). All are also strategically placed either at the beginning (1:3-14; 1:15-23; 4:1-16) or conclusion (3:14-21; 6:10-20) of the letter’s two main discourse elements: expository (doctrine) and hortatory (parenesis). “Peaks” repay careful study since their content will often summarize the main purposes of a work. Transitions in Ephesians are smoothly accomplished at a number of levels. When Paul moves from the expository to the hortatory

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portions he employs a “peak” (3:14-21), whose prayer report and doxology not only provides a fitting conclusion to his exposition, but also provides the motivational grounds for the ethical appeal of the second half of his letter. He also regularly makes use of tailhead constructions, which place the same content at the end of one discourse segment and at the beginning of the next. In Ephesians, this device may be used to link a prayer with its amplification (in 1:19-20, power and its source: κατὰ τὴν ἐνέργειαν . . . τῆς ἰσχύος αὐτοῦ//ἣν ἐνήργησεν), to link paragraphs (in 2:13-14, a conclusion and its ground: ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ// Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν), or to link major elements of epistolary genre: main body and its conclusion (in 6:20-21, Paul’s circumstances as the content of the prayer request and subject of the report at the apostolic parousia, ἵνα ἐν αὐτῷ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι// Ἵνα δὲ καὶ ὑμεῖς εἰδῆτε τὰ κατ’ ἐμέ). Study of these constructions fosters an appreciation of the subject matter the writer utilizes to provide continuity between one discourse segment and the next. There is one passage in Ephesians that manifests digression rather than smooth transition (3:2-13). Paul appears to be introducing a prayer report in 3:1, but digresses into giving two grounds (3:2-7, 8-13) for his opening declaration of his status (note Τούτου χάριν is picked up again at 3:14). Probing such disruptions in the discourse aids syntactic analysis and enables one to see the writer’s concerns and interests more clearly. Parallelism marks the flow of discourse in both the expository and hortatory portions of Ephesians, consistent with the flowery, ornamented style. The opening eulogy presents in parallel three specific grounds for declaring God’s blessedness (1:3-6, 7-12, 13-14). In 2:11-22 Paul presents two conclusions with intervening grounds for them (2:11-13; 2:14-18; 2:19-22). The digression of 3:213 contains two parallel statements of the grounds for Paul’s status as a prisoner of Messiah Jesus (3:2-7, 8-13). In the ethical section, parallelism in presenting commands occurs in several ways. There is the common pattern of negative plus positive command with rationale following (4:25-32; 5:6-14; 5:15-20). Such commands may be clustered together in parallel segments (5:6-10//5:11-14; 5:15-17//5:19-20, with 5:18 as a transitional bridge). There may



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also be a generic-specific pairing of commands (5:1-2//5:3-4) or of rationale (4:7-10//4:11-16). Of course, in the household code, each set of relationships involves a pairing of commands: wives and husbands (5:22-24//5:25-32); children and parents (6:1-3//6:4); slaves and masters (6:5-8//6:9). One other interesting pairing is two sets of commands (again, a generic-specific pairing) with the rationale, or motivational grounds for the second in the middle (4:17-19; 4:20-24; 4:25-32). Discerning the presence of parallelism in the flow of the discourse and analyzing the relationship between the two elements (e.g., positive vs. negative; generic vs. specific) brings out more fully the content of what the writer intends to communicate. Paul also makes use of reverse parallelism or chiasm in Ephesians. Here, parallel elements are listed in reverse order, sometimes with a distinctive hinge in the center. Though Heil has posited chiastic structures throughout Ephesians, the following appear to be on the soundest footing (see the passage overviews for details), while others may simply participate in straightforward parallel structures. In the doctrinal section, there is 1:3-14 (with 1:10-11 as the hinge) and 2:1-11. In the ethical section, chiasms are present at the section level at 4:17-32 (with 4:23 as the hinge) and 5:1-5. Within sections, chiasms are detectable at 4:1-3; 6:6b-7; and 6:21-22. There are multiple chiasms in 5:21-33, involving the pairs, husband/wife and Christ/church. Chiasms repay close study for the way themes are related, contrasted, and brought into focus when they are the hinge. Tense, Aspect, and Mood As Culy (xvi–xviii) has noted, linguistically informed Greek exegesis in recent years has proposed a correlation between verb tense/ aspect and the notion of prominence (see, e.g., Porter, 302–3). Prominence is that feature of discourse structure that marks one element in the text as more important or significant than another. Beginning with narrative and applying the principle to expository and hortatory discourse, Porter has proposed that verbal aspect is used to mark material as either foreground, background, or frontground in a discourse. Writers use foreground material, marked with present and imperfect tenses (imperfective aspect), to make

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their central points in exposition or give their most important steps to follow in exhortation. Aorist tense verbs (perfective aspect) are used with background material, i.e., with secondary points, description, or elaboration that is used to support the main points in exposition or give subsidiary steps in hortatory discourse. Perfect tense verbs (stative aspect) mark frontground material, i.e., material that is particularly significant. Although Porter’s approach has not met with universal approval, and Ephesians is often difficult to assess in this regard due to its extended sentences with complex subordination of elements, the letter does seem to fit Porter’s analysis reasonably well. In comparing the overall use of present and aorist tenses (175 vs. 122 times total), the present is not as dominant as one might expect. When we focus on main clauses, however, we find that there are almost twice as many present indicatives (25) as there are aorist indicatives (13). Even more clear is the use of the present tense with imperative verbs. Thirty-four of the forty imperatives in Ephesians are in the present tense, with only six examples of aorist imperatives. The present imperatives serve to carry the argument forward in the epistle’s ethical section (for further discussion of the significance of tense with the imperative, see the passage overview for 4:25–5:5). The imperfect tense is used only four times in Ephesians. Two of these occurs in main clauses (2:3; 5:8; cf. 2:12; 5:4), and three involve the verb εἰμί. The perfect tense occurs eighteen times in Ephesians. Five involve forms of οἶδα (1:18; 5:5; 6:8, 9, 21). Almost half the examples (7 of 18) involve a causal participle. Perfect periphrastics, where the “resulting state” of the action seems to be on display (1:6, 18; 2:5, 8, ἐστε σεσῳσμένοι), seem to be particularly prominent. Particular Stylistic Features Four stylistic features, which serve the flowery, ornamented style of Ephesians require further comment: attributed genitives and genitives of reference; hendiadys and generic-specific doublets; TSKS constructions; and the prepositional phrase ἐν Χριστῷ. Though more rare than the attributive genitive, the attri­ buted genitive is not at all uncommon in the NT, particularly in



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Ephesians (Wallace, 89). In this construction, the head noun or another genitive modifies a word in the genitive, i.e., it provides an attribute of the genitive modifier. This occurs in simple constructions: head noun plus genitive, sometimes with an additional genitive following (κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ in 1:5; κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου in 2:2; τὸ μεσότοιχον τοῦ φραγμοῦ in 2:14; κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ in 4:7; possibly ἐν ματαιότητι τοῦ νοὸς αὐτῶν in 4:17; and ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ in 6:10). It also occurs with multiple genitives following the head noun, normally with the final genitive serving as an attributed genitive, but sometimes followed by a possessive or subjective genitive (εἰς ἔπαινον δόξης τῆς χάριτος in 1:6; ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ in 1:18; τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ . . . κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ in 1:19; and possibly εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ in 4:13). A genitive of reference has a slightly looser tie, presenting in the genitive element a substantive in reference to which a noun or adjective is true (Wallace, 127). There are a number of occurrences in Ephesians, also with an additional genitive sometimes attached (τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν in 1:13; ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ in 3:4; ἡ οἰκονομία τοῦ μυστηρίου in 3:9; εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ in 4:13; ἐν ματαιότητι τοῦ νοὸς αὐτῶν in 4:17; πρὸς οἰκοδομὴν τῆς χρείας in 4:29; ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου in 6:4; and ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ in 6:10; cf. Τοῦ λοιποῦ in 6:10). Careful consideration of the relationship between the semantics of the genitive element and its head noun will aid in identifying whether an attributed genitive or genitive of reference is in view. The rhetorical device known as hendiadys (literally, “one through two”) involves the coordination of two ideas, one of which is dependent on the other. It serves in the NT, in part, to avoid dependent genitives (BDF §442.16). Two examples may be identified in Ephesians (τὴν παρρησίαν καὶ προσαγωγὴν in 3:12; and τοὺς δὲ ποιμένας καὶ διδασκάλους in 4:11). Other potential candidates are probably generic-specific doublets with distinct members (ἐν πάσῃ σοφίᾳ καὶ φρονήσει in 1:8; προσφορὰν

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καὶ θυσίαν in 5:2; παιδείᾳ καὶ νουθεσίᾳ in 6:4; and διὰ πάσης προσευχῆς καὶ δεήσεως in 6:18; cf. τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν in 2:1). Another way in which Greek syntax shows the closeness of relationship between items presented in parallel is to place the definite article before the first of two or more items linked by καί but not before the other(s). This is known as a TSKS construction (article–substantive–καί–substantive; also known as the Granville Sharp rule; see Wallace, 271). When the nouns are personal, singular, and not proper names, the construction indicates that the second noun refers to the same person as the first. There are five instances in Ephesians: two referring to God the Father (ὁ θεὸς καὶ πατὴρ in 1:3; and τῷ θεῷ καὶ πατρί in 5:20); two to God the Son (ὁ ποιήσας . . . λύσας in 2:14; and τοῦ Χριστοῦ καὶ θεοῦ in 5:5), and one to Tychicus (ὁ . . . ἀδελφὸς καὶ . . . διάκονος in 6:21). Wallace (278), however, also notes that TSKS constructions may involve impersonal, plural personal, or proper names. In assessing the NT evidence, he finds that in such cases the two nouns may either be distinct though united; the first a subset of the second; the second a subset of the first; overlapping; or identical. Personal plural TSKS constructions in Ephesians appear to contain “distinct though united” (τῶν ἀποστόλων καὶ προφητῶν in 2:20; and τοῖς . . . ἀποστόλοις . . . καὶ προφήταις in 3:5) and “identical” relationships (τοῖς ἁγίοις . . . καὶ πιστοῖς in 1:1; and τοὺς . . . ποιμένας καὶ διδασκάλους in 4:11). The impersonal TSKS constructions are also either “distinct though united” (τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος in 3:18) or “identical” (τὴν παρρησίαν καὶ προσαγωγὴν in 3:12). Of course, these constructions could also be analyzed as rhetorical features: hendiadys or generic-specific doublets (e.g., 3:12; 4:11). Finally, one prepositional phrase occurs over thirty times and plays a key role not only in the structure but the message of Ephesians: ἐν with Jesus Christ as the object (see 1:3 on ἐν Χριστῷ). This handbook has adopted M. J. Harris’ (1192) further specifications of the “locative” and “instrumental” categories in analyzing expression. Locative may be further specified as location, sphere of reference, or incorporative union. Instrumental may be further specified as manner, agency or instrumentality, cause, or



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authoritative basis. Oepke (541) also offers a helpful, theologically informed, set of classifications. Viewed within the context of soteriology or sanctification, the phrase may (a) generally denote membership in Christ and the Church (1:1); (b) characterize an activity or state as Christian (4:17); (c) make a value judgment as the prepositional phrase identifies the sphere of reference for a quality (3:21); (d) denote the objective basis of fellowship with God (1:7; 2:7); or (e) in a theme peculiar to Ephesians, cosmically and comprehensively denote the origin of salvation in eternal election “in Christ” (1:4, 9; 3:11) and its consummation in gathering the many into one “in Christ” (1:10; cf. 2:21). Correlating Oepke’s categories with Harris’ shows how one interpreter’s categorization within a soteriological or sanctification context may be related to standard grammar classifications. In the locative general category, “location,” when it involves modification of an abstract concept, can have the “objective basis of fellowship” in view (ἀλήθεια ἐν τῷ Ἰησοῦ, 4:21). The “sphere of reference” category, when dealing with persons, can point to “membership in Christ and the Church” (τοῖς ἁγίοις . . . καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ, 1:1; Oepke, 541, classifies this instance as portraying “a state or activity as Christian”). When dealing with an activity or state the “sphere of reference” PP can function to “characterize the activity or state as Christian” (ὁ δέσμιος ἐν κυρίῳ, 4:1). When qualities are modified by a “sphere of reference” use, the PP functions as a “value judgment” about them (ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ, 3:21). The“incorporative union” category, when modifying persons, can also point to “membership in Christ and the Church” (ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε, 2:22; Oepke, 541, classifies this instance as “gathering many into one”). When the “incorporative union” use modifies an abstract concept, the “objective basis of fellowship” is also in view (ἐν χρηστότητι . . . ἐν Χριστῷ Ἰησοῦ, 2:7). As for the instrumental general category, Ephesians has no clear examples of Harris’ categories of “manner,” though possibly ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ in 1:10 belongs here, or perhaps τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα in 2:15. In that case, these “manner” uses would correlate with the “gathering the many into one” category. There are no clear examples of “cause” or “authoritative basis,” though

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possibly μαρτύρομαι ἐν κυρίῳ in 4:17 may qualify. It, in turn, would also correlate with characterizing an “activity or state as Christian.” Finally, there is one instance of “agency or instrumentality,” which also correlates with the “objective basis of fellowship” (ἐν ᾧ ἐσφραγίσθητε, 4:30). Much may be gleaned from a careful study of the way each use of ἐν with Jesus Christ as the object relates to its context. For secondary literature in support of the analysis that follows, see especially Best, Hoehner, and Graham.

A handbook on the Greek text of Ephesians Ephesians 1:1-2

Paul, an apostle of Messiah Jesus through the will of God, to the saints who are in Ephesus and believers who are in Messiah Jesus. 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 1

Paul begins this letter with the conventional epistolary salutation: addressor to addressee, greeting. He Christianizes the form by placing each element in a spiritual context, identifying his spiritual authority and its divine source, and replacing personal good wishes with a prayer for divine, spiritual blessing. 1:1 Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν [ἐν Ἐφέσῳ] καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ· Παῦλος. Nominative absolute. The standard ancient letter introduction begins with the “addressor,” or letter writer identifying himself. ἀπόστολος. Nominative in apposition to Παῦλος. Χριστοῦ Ἰησοῦ. Subjective genitive (see below on θεοῦ). Since the head noun ἀπόστολος means “commissioned representative,” this may point to ownership. The word order probably indicates that Χριστοῦ is not a proper name but a title (cf. 2:6-7, 10, 13, 20, 3:1, 6, 11, 21; Barth, 66; contra Best, 97, who sees it as part of Jesus’ personal name no matter the word order). διὰ θελήματος. Means. θεοῦ. Subjective genitive. Genitive modifiers of verbal nouns, i.e., nouns with an implicit event idea, will frequently provide either the “subject” or the “object” of the implied event. 1

2

Ephesians 1:1-2

τοῖς ἁγίοις . . . καὶ πιστοῖς. Dative of recipient. The article functions as a “nominalizer” (also known as a “substantivizer”)—a word (or affix) that changes the following word, phrase, or clause into a substantive. The case of the nominalizer is determined by the syntactic role in the sentence of the term it nominalizes (Culy, 40). Wallace (282) labels this an “unambiguous illustration” of a plural personal TSKS construction where both groups are identical. The article before the first but not the second of two personal plural items linked by καί indicates both groups are identical. Lexically, ἁγίοις and πιστοῖς, both substantival adjectives, have become technical terms referring to Christians. The first presents them as “consecrated to God, loyal followers” (BDAG, 11.2.d.β) and often occurs in Paul’s letter openings (e.g., 2 Cor 1:1; Phil 1:1; Col 1:2). The second, an example of a verbal adjective formed by the suffix –τος (lit. “faithful”; cf. Eph 6:21; Metzger 1976, 44), should be understood in the active sense, “believers,” in parallel with the technical use of ἁγίοις (cf. Col 1:2; 1 Tim 4:3; Lincoln, 6; contra Barth, 68). οὖσιν. Pres act ptc masc dat pl εἰμί (attributive). [ἐν Ἐφέσῳ]. Locative. The editors of UBS4 (see Metzger 1994, 532) and the majority of commentators (cf. the discussions in Lincoln, 1–4, and Best, 98–101), noting the letter’s general tone and that this phrase is absent from the excellent ancient Alexandrian witnesses (∏46 ‫ *א‬B* 424c 1739), conclude the phrase is not original. They often argue that Ephesians functioned as an encyclical letter. Hoehner (144–48), however, has made a strong case for its inclusion. He notes that all manuscripts, whether they include the phrase or not, do have the superscript ΠΡΟΣ ΕΠΕΣΙΟΥΣ. Transcriptionally, the omission is the “shorter” and “more difficult” reading; but the omission creates a grammatical anomaly: a use of οὖσιν without a predicate. This goes against Paul’s normal practice, particularly in his letter openings (Rom 1:7; Phil 1:1; cf. 1 Cor 1:2; 2 Cor 1:1). Indeed, stylistically, as Heil’s (17) chiastic analysis shows, the phrase balances with ἐν Χριστῷ Ἰησοῦ. Finally, no manuscripts include another place name, which would indicate an encyclical purpose. As Lincoln’s and Best’s explanations demonstrate, too many speculative scribal steps must be proposed to



Ephesians 1:1-3

3

account for how the phrase came to be added. It is best to take it as original. ἐν Χριστῷ Ἰησοῦ. Sphere of reference (see 1:3 on ἐν Χριστῷ). This phrase links to πιστοῖς balancing it with τοῖς ἁγίοις . . . [ἐν Ἐφέσῳ] (contra Hoehner, 142–43, who takes it with both in view of the plural personal TSKS construction). Note the titular use of Χριστός (see above on Χριστῷ Ἰησοῦ). 1:2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. χάρις . . . καὶ εἰρήνη. Nominative absolute, with a present optative verb (εἴη) implied in this prayer for blessing (cf. Hoehner, 149; 1 Pet 1:2; 2 Pet 1:2; Jude 2). Paul, in a signature way, replaces the conventional verbs of personal greeting (χαίρειν, χαῖρε, χαίρετε) with nouns. ὑμῖν. Dative of advantage. ἀπὸ θεοῦ . . . καὶ . . . κυρίου. Source, characteristic in letter openings (Gal 1:3; 2 Thess 1:2; 1 Cor 1:3; 2 Cor 1:3; Rom 1:7; Phil 1:2; Phlm 3). The term κύριος is used in economic, political, or religious contexts to designate an owner or sovereign, i.e., an authority relationship. πατρὸς. Genitive in apposition to θεοῦ. ἡμῶν. Genitive of relationship. Ἰησοῦ Χριστοῦ. Genitive in apposition to κυρίου.

Ephesians 1:3-14

Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with regard to every kind of spiritual blessing in the heavenly realms in Messiah, 4in so far as he chose us in him before the foundation of the world in order that we might be holy and blameless in his judgment; and because of his love 5he predestined us for adoption to himself through Jesus Christ, according to his favorable decision, 6to the praise of his glorious grace with which he favored us in his beloved one, 7in whom we have redemption through his blood, that is, the forgiveness of transgressions, according to the wealth which is his grace, 8which he caused to overflow 3

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Ephesians 1:3-14

on us in every kind of wisdom and prudence; 9and he made known to us the mystery, namely, his will, according to his good pleasure, which he purposed beforehand through him 10for an administration of the completion of the times, to sum up everything in Christ, things in the heavens and things on earth in him; 11by whom also we have been given an inheritance, because we have been predestinated according to the purpose of the one who is working all things according to the plan which flows from his will, 12in order that we, who have hoped beforehand in the Messiah, might be to the praise of his glory, 13in whom also you, as you heard the message concerning the truth, that is, the gospel that brings you salvation, in whom also, as you believed, you were sealed with the promised Holy Spirit, 14who is a down payment of our inheritance, for the redemption of what God has acquired, to the praise of his glory. This 202-word sentence—the second longest sentence in the NT, with only Colossians 1:9-20 (218 words) being longer—needs to be translated as a unit in order that the full impact of the hierarchy of relationships may be seen. Though there is no scholarly consensus on the section’s form or structure (see Hoehner, 160–61, for a chart summarizing the options), what Paul appears to have composed is a eulogy (a declaration of the blessedness of God). It replaces the normal expression of thanks in his opening thanksgiving period (cf. 2 Cor 1:3-7). A number of practitioners of discourse analysis agree on the paragraph’s structure (e.g., Louw; Johnson). After stating the conclusion, i.e., a general declaration of God’s blessedness (1:3a), the passage gives one generic (1:3b) and three specific grounds for it (1:4-6, 7-12, 13-14). Each specific ground focuses on a different member of the Trinity and a different temporal aspect of the salvation blessings. Each concludes with the phrase εἰς ἔπαινον δόξης. Both within these sections and between them, Paul achieves coherence with patterns of aorist participles (1:5, 9), relative pronouns (1:6, 8, 9, 14), and ἐν phrases that consistently refer to Christ (note particularly ἐν ᾧ in 1:7, 11, 13). The eulogy’s central focus is verses 10-11, the mystery’s content, “summing up all things in Christ” (Heil, 17–19, chiastic turning point). The entire eulogy is the first of a number of “peaks” in Ephesians where through rhetorical



Ephesians 1:3

5

underlining via repetition and parallelism and through change of pace as indicated by the length of the sentence in the passage,, the great blessing of salvation is emphasized and praise to God for it is encouraged (Johnson; cf. 1:15-23; 3:14-21; 4:1-16; 6:10-20). The structure of the passage may be represented as follows: 1:3-6 God the Father Εὐλογητὸς ὁ θεὸς καὶ πατὴρ . . . 4καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ . . . ἐν ἀγάπῃ, 5 προορίσας . . . 6εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 3

1:7-12 Christ ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν . . . 9 γνωρίσας . . . ἐν αὐτῷ 10. . . ἐν τῷ Χριστῷ, . . . ἐν αὐτῷ, 11 ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες . . . εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ· 7



1:13-14 the Holy Spirit ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες . . . ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι . . . 14ὅς . . . εἰς ἔπαινον τῆς δόξης αὐτοῦ. 13

1:3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, Εὐλογητὸς. The predicate adjective, with a passive verbal idea, is fronted as part of the Berakah eulogy form. The third person descriptive statement of praise, a declaration of God’s blessedness together with an extended rationale, implies an indicative of εἰμί (cf. Pss 41:13; 72:18; 89:52; 106:48; Best, 112, who cites Rom 1:25; 2 Cor 11:31, though they are not the exact same form as an opening eulogy; contrast Robertson, 396, who says either indicative,

6

Ephesians 1:3-14

imperative, or optative could be supplied). Paul’s use of the wordplay, Εὐλογητὸς . . . εὐλογήσας . . . εὐλογίᾳ, helps create an elegant and rhetorically powerful opening to this extended statement of praise (cf. 1:6 on χάριτος). ὁ θεὸς καὶ πατὴρ. Nominative subject of an implied form of εἰμί. An example of the Granville Sharp rule. The article before the first but not the second of two personal, singular, non-proper nouns linked by καί (TSKS) indicates the second noun refers to the same person mentioned by the first noun (Wallace, 271). The following genitive modifies both.The ancient fathers saw the second term, “Father,” as the head term for the genitive phrase, since they perceived the phrase “God of Jesus” as a challenge to trinitarianism (Syriac Peshitta; Theodoret; Theodore of Mopsuestia, Eph. 1:3 [PG 66.912]). Neither Paul (cf. Eph 1:17) nor Jesus (John 20:17), however, had any problem with the use of such language. τοῦ κυρίου. Genitive of subordination with θεὸς and genitive of relationship with πατὴρ. ἡμῶν. Genitive of subordination. Jesus is Lord “over” us. Ἰησοῦ Χριστοῦ. Genitive in apposition to τοῦ κυρίου. The full title, τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, appears in liturgical material in Ephesians (also 1:17; 5:20; 6:24). ὁ εὐλογήσας. Aor act ptc masc nom sg εὐλογέω (attributive). The participial clause gives the generic ground or reason for the conclusion expressed in the declaration of blessedness (Johnson). ἡμᾶς. Accusative direct object of εὐλογήσας. ἐν πάσῃ εὐλογίᾳ πνευματικῇ. Reference. ἐν τοῖς ἐπουρανίοις. Locative. The neuter plural substantival use of the adjective is a periphrasis for “heaven,” “the locale of transcendent things and beings” (BDAG, 388.2.b.α.‫)א‬. ἐν Χριστῷ. Location (Hoehner, 171–72; M. J. Harris, 1192). With more than thirty occurrences in Ephesians (see Hoehner’s list, 173–74), ἐν with Jesus Christ as the object, has one of two main thrusts, locative and instrumental. M. J. Harris (1192) further specifies the locative meaning as location, sphere of reference, or incorporative union; and the instrumental thrust as manner, agency or instrumentality, cause, or authoritative basis. Oepke (541) provides even further specification of the semantic significance of the phrase



Ephesians 1:3-5

7

in soteriological or sanctification contexts. Analysis throughout will follow Harris’ categories. See the Introduction for further explanation and a correlation of Harris’ and Oepke’s categories. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. 1:4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, καθὼς. Causal (“in so far as”; BDAG, 494.3). This introduces the specific grounds for justifying why God must be praised, not explaining why he has blessed us (Louw, 313; contra Barth, 79, who says it is a citational formula). ἐξελέξατο. Aor mid ind 3rd sg ἐκλέγομαι. This is an indirect middle of a self-benefactive type (Conrad, 9; Miller, 429). ἡμᾶς. Accusative direct object of ἐξελέξατο. ἐν αὐτῷ. Incorporative union with the pre-existent Christ in election (see 1:3 on ἐν Χριστῷ). πρὸ καταβολῆς. Temporal. κόσμου. Objective genitive. εἶναι. Pres act inf εἰμί (purpose). ἡμᾶς. Accusative subject of the infinitive. ἁγίους καὶ ἀμώμους. Accusative predicate adjectives of εἶναι. These near synonyms form a doublet highlighting moral purity presented from positive and negative angles (Bratcher and Nida, 12). κατενώπιον αὐτοῦ. The improper preposition is a “marker of a position relative to someone who is viewed as having jurisdiction” (BDAG, 531.2; LN 90.20). ἐν ἀγάπῃ. Cause. Given the focus of the passage’s argument on God’s actions, and the phrase’s contribution to the text’s cohesion when linked to the following participle, it is best to take it with what follows (Best, 123; Louw, 313; contra Hoehner, 184, who takes it as the means by which Christians will be “holy and blameless”). 1:5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, προορίσας. Aor act ptc masc nom sg προορίζω (attendant

8

Ephesians 1:3-14

circumstance, modifying ἐξελέξατο, v. 4; contra Bratcher and Nida, 13, who take it as means). ἡμᾶς. Accusative direct object of προορίσας. εἰς υἱοθεσίαν. Purpose. Υἱοθεσίαν is a metaphor for salvation as an inheritance (cf. 1:11, 14). διὰ Ἰησοῦ Χριστοῦ. Intermediate agent, modifying υἱοθεσίαν (Lincoln, 25; cf. Gal 4:4-5). εἰς αὐτόν. Advantage. The phrase probably rounds off the mention of adoption and therefore modifies υἱοθεσίαν. The antecedent here is probably, not Christ, but God the Father, since he is the subject of the clause. κατὰ τὴν εὐδοκίαν. Standard. Some see the term εὐδοκίαν, when used in connection with θέλημα, βουλή, πρόθεσις, as having a meaning synonymous with them, i.e., “purpose” (Bietenhard, “εὐδοκέω,” 819). It is better, however, given the emphasis in the immediate context on the love and grace of God in salvation to take it as God’s kindly disposition, his “good pleasure” (Best, 126; cf. 1:9). τοῦ θελήματος. Attributed genitive. In this construction, the genitive functions as the item modified by the head term. The phrase then means “his favorable decision” (Barth, 81). This reading is supported by the emphasis in this segment of the eulogy on God’s favorable disposition (contra Hoehner, 199, genitive of source). αὐτοῦ. Subjective genitive (see also 1:1 on θεοῦ). 1:6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, εἰς ἔπαινον. Purpose. Praise is the purpose or contemplated result of προορίσας, not the main verb, which is more remote in context. δόξης. Objective genitive (contra Calvin, 201, who takes it as an attributive modifier of ἔπαινον: “glorious praise”). τῆς χάριτος. Although χάριτος could modify δόξης as a genitive of quality (“praise of the glory of his grace”; Hoehner, 202), given the focus on “grace” in the context, it is better to take χάριτος as an



Ephesians 1:5-7

9

attributed genitive (see 1:5 on τοῦ θελήματος). Though normally in a multi-genitive construction the governing noun is placed before the dependent one (BDF §168.2), an attributed genitive construction will do the reverse (cf. 1:18 for another example with δόξης). Paul uses χάριτος to set up another word-play (χαριτόω . . . χάριτος, 1:6-7; cf. 1:3 on Εὐλογητὸς), once again illustrating the careful rhetorical crafting of this section. αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). ἧς. Genitive by attraction to χάριτος, though it is the semantic instrument of the verb. Many scribes (‫א‬2 D G Ψ Â) apparently sought to clarify the syntax by substituting ἐν ᾗ for ἧς. The genitive reading, however, is well supported (e.g., ∏46 ‫ *א‬A B 33 pc). ἐχαρίτωσεν. Aor act ind 3rd sg χαριτόω. ἡμᾶς. Accusative direct object of ἐχαρίτωσεν. ἐν τῷ ἠγαπημένῳ. Instrumental (see 1:3 on ἐν Χριστῷ). τῷ ἠγαπημένῳ. Prf pass ptc masc dat sg ἀγαπάω (substantival). The perfect tense in a passive participle indicates a resulting state, but only implies the anterior occurrence (Fanning, 416). The implied agent is God the Father. The Western textual tradition (D* F G al) incorporates an explanatory scribal addition (υἱῷ αὐτοῦ) after ἠγαπημένῳ. 1:7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ, ἐν ᾧ. Incorporative union (see 1:3 on ἐν Χριστῷ). Means is not the meaning here (contra Johnson) since διὰ τοῦ αἵματος indicates that (Best, 129). The antecedent is τῷ ἠγαπημένῳ. The link is not the ground or reason God has acted in grace (contra TEV). Rather, by a “tail-head” construction a transition is made to another aspect of the blessings God gives through Christ. ἔχομεν. Pres act ind 1st pl ἔχω. In this marked transition from consistent use of aorists to this point in the eulogy, the writer points to the present possession of salvation on a continuing basis. τὴν ἀπολύτρωσιν. Accusative direct object of ἔχομεν. The noun indicates “release from a captive condition” (BDAG, 117.2.a).

10

Ephesians 1:3-14

διὰ τοῦ αἵματος. Means. “Blood” should probably be understood in a figurative sense: “death, violent death” (LN 23.107). αὐτοῦ. Possessive genitive. τὴν ἄφεσιν. Accusative in apposition to τὴν ἀπολύτρωσιν as part of a generic-specific relation (Johnson). τῶν παραπτωμάτων. Objective genitive (see 1:1 on θεοῦ). κατὰ τὸ πλοῦτος. Standard. This PP modifies ἔχομεν. τῆς χάριτος. Epexegetical genitive or attributed genitive (“according to his rich/lavish grace”). αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). The referent is God, not Christ, since God the Father is the subject of the verbs describing salvation in 1:6 and 1:8. 1:8 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει ἧς. Genitive by attraction to χάριτος (1:7), though it functions as the direct object of ἐπερίσσευσεν (cf. ἧς, 1:6). ἐπερίσσευσεν. Aor act ind 3rd sg περισσεύω. εἰς ἡμᾶς. Locative. ἐν πάσῃ σοφίᾳ καὶ φρονήσει. Manner. Some link this phrase to the preceding ἐπερίσσευσεν, either as accompanying qualities God has lavished on Christians in salvation (cf. 1:9, 17; Johnson) or as qualities God exercised in pouring out salvation (Simpson, 31). Parallels in discourse structure where an ἐν PP precedes a participle, however, are strategically present elsewhere in the eulogy (1:4-5, 10-11) and support linking this phrase to the participle that follows (Louw, 313). Thus, these are not qualities that God gives, but rather qualities that he exercises in making known the mystery to us. Although closely related in meaning, it is not necessary to conclude that there is no difference between σοφίᾳ and φρονήσει (contra Best, 132) or that rhetorically this is a hendiadys, “wisdom of prudence.” Rather, the construction may be taken as a generic-specific doublet in which each term makes a distinctive contribution. So, Eadie (46) concludes that God, as the revealer of the mystery, “wisely selects his audience, and prudently chooses the proper time, place, and method for his disclosure.”



Ephesians 1:7-9

11

1:9 γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ γνωρίσας. Aor act ptc masc sg γνωρίζω (attendant circumstance). As opposed to modifying ἐπερίσσευσεν (Hoehner, 214), this participle should be tied to ἐξελέξατο (1:4), as part of a “threefold link emphasizing the unity of the discourse, and also pointing to the fact that the total sentence (vv. 3-14) is a continuous repetition, with expansions, of the same content introduced by v. 3 and elaborated on by vv. 4-14” (Louw, 313). ἡμῖν. Dative indirect object of γνωρίσας. τὸ μυστήριον. Accusative direct object of γνωρίσας (cf. LXX Dan 2:27-29). τοῦ θελήματος. Epexegetical genitive. In this verse there is a repetition of themes found in the first “ground” (1:4-6). They focus on God’s good pleasure, will and purposing beforehand: τὸ θελήμα (1:5, 9), ἠ εὐδοκία (1:5, 9), and προέθετο (1:4-5, 9). αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). The referent is God the Father, not Christ, since God is the subject of ἐξελέξατο, which the participial construction modifies. κατὰ τὴν εὐδοκίαν. Standard, modifying γνωρίσας (Lincoln, 31), not the reason for God’s making known the mystery (contra Johnson). The PP is too heavy to be taken with what follows (contra Barth, 85). On the meaning of εὐδοκία, see 1:5 on κατὰ τὴν εὐδοκίαν. αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). ἣν. Accusative direct object of προέθετο. προέθετο. Aor mid ind 3rd sg προτίθημι. The middle voice is naturally used given the semantics of the verb: “to have something in mind beforehand, to plan, propose, intend” (BDAG, 889.3). This is an example of a cognition middle (Kemmer, 269) or a selfinvolvement middle of intellectual or volitional activities (Miller, 428). ἐν αὐτῷ. Location (see 1:3 on ἐν Χριστῷ). The referent is Christ, since he is most consistently the referent for ἐν PPs in the eulogy (Lincoln, 31; contra Eadie, 50, who sees a reflexive use here and the referent as God the Father).

12

Ephesians 1:3-14

1:10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ. εἰς οἰκονομίαν. Purpose, modifying προέθετο (v. 9; Best, 139). Lexically, the term should not be understood passively as “plan” (contra BDAG, 697–98.2.b) but actively as “activity of administration” (Lincoln, 32), a meaning more congruent with εἰς. If “plan” were the meaning, one would expect κατά. τοῦ πληρώματος. Objective genitive (see 1:1 on θεοῦ). τῶν καιρῶν. Objective genitive (see 1:1 on θεοῦ), i.e., the “times” are what is being completed. “The times” probably points more to periods or seasons within human history than to events within history (Best, 139). ἀνακεφαλαιώσασθαι. Aor mid inf ἀνακεφαλαιόω (epexegetical to μυστήριον, 1:9). The infinitive introduces the content of the mystery, the end goal of salvation, the peak toward which the eulogy has been building (Bratcher and Nida, 20). To tie it to εἰς οἰκονομίαν, as earlier commentators did (Abbott, 18), attenuates its function as a climactic, summative statement. The verb ἀνακεφαλαιόω has the general sense “to sum up” with the nuance in a literary or rhetorical context “to create a literary summation, recapitulation,” or in a commercial context “to complete a mathematical total” (BDAG, 65.1-2). Because of the ἀνα- prefix pointing to recapitulation and the fact that the process is describing salvation, the use here is probably a figurative extension of the literary usage, pointing to Christ’s decisive role in accomplishing and applying salvation (Lincoln, 33). The middle voice seems to point to reciprocity of action, either of positive interaction (Miller, 427) or of a naturally collective type (Kemmer, 268), though in a causative form. τὰ πάντα. Accusative direct object of ἀνακεφαλαιώσασθαι. ἐν τῷ Χριστῷ. Location (see 1:3 on ἐν Χριστῷ), modifying ἀνακεφαλαιώσασθαι. At this climactic point, Jesus is referred to by his authoritative messianic title (cf. 1:12; see 1:1 on Χριστοῦ Ἰησοῦ). τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς. The articles function as a nominalizers (see 1:1 on τοῖς ἁγίοις . . . καὶ πιστοῖς) resulting



Ephesians 1:10-11

13

in conjoined noun phrases that are accusative in apposition to τὰ πάντα. Moule (49) notes the fluid use of cases with prepositions in ancient Greek and says that such variation here (dative and then genitive) is probably a matter of stylistic variety. ἐν αὐτῷ. Location (see 1:3 on ἐν Χριστῷ). The PP is resumptive of ἐν τῷ Χριστῷ and serves to prepare for the next stage of the eulogy through a linking construction (ἐν phrase plus a relative clause with participle; cf. 1:4-5, 8-9; see also 1:9 on γνωρίσας). 1:11 ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, Rhetorically, as Paul descends from the peak of the eulogy he holds strongly before the reader, through repetition of themes present elsewhere, the role of God’s sovereign purpose in accomplishing salvation (προορίζω, 1:5, 11; πρόθεσις, 1:11; cf. 1:9, προτίθημι; θελήμα, 1:5, 9, 11; βουλή, 1:11). This cluster of themes also binds together the first and second segments of the eulogy (1:3-6, 7-12). ἐν ᾧ. Incorporative union (see 1:3 on ἐν Χριστῷ). Most commentators believe the following καί links ἐκληρώθημεν to the immediate context as an additional salvation blessing (see, e.g., Hoehner, 225). At a discourse level, however, the phrase ἐν ᾧ καὶ ἐκληρώθημεν is structurally parallel to ἐν ᾧ ἔχομεν (v. 7). This not only contributes to this segment’s (1:7-12) coherence, but also suggests that the two instances of ἐν ᾧ function in the same manner, particularly given the use of καί here. ἐκληρώθημεν. Aor pass ind 1st pl κληρόω. The verb should not be understood as “we have been allotted to God as his inheritance” (contra Barth, 94, and Hoehner, 227), though such an understanding of God’s relationship to his people is an OΤ theme (Deut 9:29; 32:8-10; LXX Zech 2:16). This would destroy the parallel to the present salvation blessing in 1:7. Rather, the verb means, “we have been given a lot, an inheritance,” though neither the inheritance’s content nor the giver is specified (BDAG, 548.2). Verses 5, 14, and 18 mention explicitly the inheritance (cf. Lincoln, 36, who says v. 12 delineates what we have been allotted). προορισθέντες. Aor pass ptc masc nom pl προορίζω (causal).

14

Ephesians 1:3-14

κατὰ πρόθεσιν. Standard, modifying προορισθέντες, not ἐκληρώθημεν (Lincoln, 36), emphasizing God’s purposeful predestining. τοῦ . . . ἐνεργοῦντος. Pres act ptc masc gen sg ἐνεργέω (substantival). Subjective genitive (see 1:1 on θεοῦ). τὰ πάντα. Accusative direct object of ἐνεργοῦντος. κατὰ τὴν βουλὴν. Standard (LN 89.8). τοῦ θελήματος. Subjective genitive (see 1:1 on θεοῦ) or genitive of source, not objective genitive (contra Hoehner, 230). Because of the almost complete overlap of meaning between βουλή and θελήμα, making them often interchangeable, Nida (100) suggests a parallel semantic structure is being represented by a surface structure of subordination. So, the phrase should not be rendered either “the will of desire” or “the plan of purpose” but “will and plan” or “plan and purpose.” There is, however, an identifiable distinction between the two terms, with βουλή being the more specific term (“intelligent deliberation,” i.e., “intention, counsel, plan”; Hoehner, 230) and θελήμα the more general (“will” either as “desire” or “purpose”; LN 25.2; 30.59). So, here the phrase can indicate the deliberate counsel or plan that flows from God’s will. αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). 1:12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ· εἶναι. Pres act inf εἰμί. Used with εἰς τό to denote purpose, modifying ἐκληρώθημεν. It is parallel with the consistent purpose statements throughout the eulogy (1:4, 5, 6, 12) and does not also point to result here (Lincoln, 36; contra Best, 146). ἡμᾶς. Accusative subject of the infinitive. εἰς ἔπαινον. Purpose. The PP is the predicate of εἶναι. See also 1:6 on εἰς ἔπαινον. δόξης. Objective genitive (see 1:1 on θεοῦ). αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). τοὺς προηλπικότας. Prf act ptc masc acc pl προελπίζω (attributive or substantival in apposition to ἡμᾶς). It cannot be the predicate of εἶναι (Best, 147) since the PP serves that role. ἐν τῷ Χριστῷ. In place of εἰς, marking the object/reason for



Ephesians 1:11-13

15

the hope (1 Cor 15:19; contra Best, 147). See also 1:1 on Χριστοῦ Ἰησοῦ. 1:13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ἐν ᾧ καὶ . . . ἐν ᾧ καὶ. Incorporative union (see 1:3 on ἐν Χριστῷ). The antecedent of both relative pronouns is τῷ Χριστῷ (1:12). The relative clauses stand in apposition to one another and both modify ἐσφραγίσθητε. They relate God the Son to a sealing by the Father, the implied agent, by means of the Spirit. These relative clauses are part of a discourse pattern in the eulogy in which the second and third major segments are introduced by ἐν ᾧ (cf. 1:7, 13; see 1:7 on ἐν ᾧ). Here, as the eulogy is brought to a climax, the ἐν ᾧ is doubled. ὑμεῖς. Nominative subject of ἐσφραγίσθητε. The explicit subject pronoun marks a shift to a second person referent, indicating a focus on the Ephesian audience as part of all Christians who receive salvation blessings versus a shift in attention from Jewish to Gentile Christians (Best, 148). Generally, the alternation between first and second person should not be taken as a shift in ethnic referents, i.e., between Jews and Gentiles, unless there are other clear indicators in the context. First person includes both writer and audience. Second person is simply a heightening of focus on his reading audience. In both cases, Christians are referred to, both Jewish and Gentile (cf. Best, 144–45; contra Barth, 92; see 1:11 on κληρώθημεν). ἀκούσαντες. Aor act ptc masc nom pl ἀκούω (temporal). τὸν λόγον. Accusative direct object of ἀκούσαντες. τῆς ἀληθείας. Genitive of reference. It is a message “which concerns the truth” versus a descriptive or attributive genitive, “true message” (contra Barth, 95). τὸ εὐαγγέλιον. Accusative in apposition to τὸν λόγον. τῆς σωτηρίας. Genitive of reference, not genitive of content (Best, 149; contra Hoehner, 236). The “good news about your salvation.” ὑμῶν. Objective genitive (see 1:1 on θεοῦ): “God saves you.”

16

Ephesians 1:3-14

ἐν ᾧ καὶ. See above on ἐν ᾧ καὶ . . . ἐν ᾧ καὶ. πιστεύσαντες. Aor act ptc masc nom pl πιστεύω (temporal). ἐσφραγίσθητε. Aor pass ind 2nd pl σφραγίζω. God is the implied agent. The point of comparison of this metaphor can be proof of ownership, authenticity, or security (Best, 150). Ownership and security seem to be in focus, given the metaphor of “down payment” (ἀρραβὼν) in the next verse. τῷ πνεύματι . . . τῷ ἁγίῳ. Dative of means. τῆς ἐπαγγελίας. Attributive genitive. 1:14 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. ὅ. Nominative subject of ἐστιν. For many (e.g., Metzger 1994, 533; Lincoln, 10; Wallace, 338) the variant ὅ has superior attestation (∏46 A B 075 81 al; Hoehner, 241, n. 1, disagrees), while ὅς is supported by ‫ א‬D Ψ 33 Â pc Lect). Transcriptionally, it would have been more natural for scribes to bring the gender of the relative pronoun into concord with its antecedent by changing ὅς to ὅ than for them to make the opposite change. The likelihood that ὅς indicates an affirmation of the personhood of the Spirit (Porter, 253) is greatly mitigated, if not eliminated, if the gender of the form is the result of attraction to ὁ ἀρραβὼν (so Wallace, 338). ἐστιν. Pres act ind 3rd sg ειμί. ἀρραβὼν. Predicate nominative. τῆς κληρονομίας. Partitive genitive. The “inheritance” is the whole of which the ἀρραβὼν (“downpayment”) is a part. ἡμῶν. Subjective genitive (see 1:1 on θεοῦ). εἰς ἀπολύτρωσιν. Purpose, modifying ἐσφραγίσθητε and giving its goal (Lincoln, 42), not time boundary (“until”; contra Hoehner, 245). τῆς περιποιήσεως. Objective genitive (see 1:1 on θεοῦ). The noun is not epexegetical to ἀπολύτρωσις (“our redemption which is our being purchased by God”; contra Best, 152–53), but parallel with κληρονομίας, as the inheritance itself (“redemption of what God has acquired”). εἰς ἔπαινον τῆς δόξης αὐτοῦ. Completes the third and final segment of the eulogy. On the syntax, see 1:12.



Ephesians 1:13-15

17

Ephesians 1:15-23

On account of this, I also, after hearing of your faith based in the Lord Jesus and (your) love toward all the saints, 16do not cease giving thanks on your behalf, as I make mention (of you) when I pray. 17(I pray) that the God of our Lord Jesus Christ, the glorious Father, might give to you the Spirit of wisdom, that is, revelation, in respect to the knowledge of himself, 18in order that you, who have been enlightened with respect to the eyes of your heart, might know what is the hope from his calling, what is the rich glory of the inheritance from him among the saints, 19and what is the surpassing greatness of his power toward us who believe, according to the working of his mighty strength, 20which he worked in regard to the Messiah, by raising him from the dead and seating him at his right hand in the heavenly realms 21far above every rule and authority and power and lordship and every name which is invoked, not only in this age but also in the coming one; 22and he subjected all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness from the one who is filling for himself all things in every respect. 15

This 170-word sentence is another peak in Paul’s letter (Johnson; see Introduction), as its length indicates. Continuing the Thanksgiving Period, which opens Paul’s letter, it completes an Expression of Thanks (1:3-16a), which began with a Eulogy (1:3-14), and it contains a Prayer (1:16b-19) with a concluding amplification celebrating God’s exaltation of Christ (1:20-23). That 1:20-23 is a distinguishable section, though contained in a subordinate relative clause, is indicated by the change in subject matter, the movement from petition to statements about Jesus’ power and authority, and the tail-head link between power aiding the believer and its source in Christ’s resurrection and session (Johnson). Since the Expression of Thanks component (1:3-16) of the Thanksgiving (1:3-19, 20-23; Larkin 2008, 86) begins with the Eulogy (a fronted reason for the thanksgiving; 1:3-14), there is some adjustment in form of both components. The Prayer (1:16b19) is not introduced by a prayer verb in the indicative or a participle, but by a prayer reference in a PP (1:16b). Following Paul’s

18

Ephesians 1:15-23

practice, ἵνα introduces the prayer’s content and there is a mention of the persons prayed for (ὑμῖν, 1:17). The prayer contains one central request (1:17b). There is no eschatological climax within the prayer, but there is some eschatological content in the appended amplification (1:21). 1:15 Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθ’ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, Διὰ τοῦτο. Cause. The antecedent of τοῦτο is not the participial constructions that follow (contra NRSV), but rather the entire eulogy (vv. 3-14; Lincoln, 54). κἀγώ. Crasis of καί and ἐγώ. Here, one should not see simply a transition from καὶ ὑμεῖς in 1:13 or an implying that others in addition to Paul will be giving thanks. Nor is Paul just signalling that he is adding to the eulogy (contra Best, 158). Rather, Paul uses κἀγώ to underline his apostolic authority (Lincoln, 54; cf. 3:1). ἀκούσας. Aor act ptc masc nom sg ἀκούω (temporal). An aorist tense modifying a present tense verb normally indicates a time antecedent to the main verb’s action (Wallace, 624–25). τὴν . . . πίστιν . . . καὶ τὴν ἀγάπην. Accusative direct object of ἀκούσας. The sense of τὴν . . . πίστιν is active, “faith, believing” (the customary use in Ephesians, e.g., 2:8; 3:12, 17; 4:5, 13; 6:16), rather than passive, “faithfulness” (contra Best, 160; Barth, 146). καθ’ ὑμᾶς. Possessive with limiting force (BDAG, 513.7.b), but somewhat emphatic; not distributive partitive sense (contra Barth, 146). ἐν τῷ κυρίῳ Ἰησοῦ. Sphere of reference, i.e., activity or state of being a Christian (Oepke, 541; M. J. Harris, 1192; see 1:3 on ἐν Χριστῷ). Paul does maintain the difference between εἰς and ἐν with πίστις (Col 2:5; Phlm 5; cf. Col 1:4). Here he is not using ἐν to directionally point to the object of faith (contra Barth, 146), but rather to identify the sphere in which faith operates (Lincoln, 55; cf. Gal 3:26; 5:6; Col 1:4; 1 Tim 1:14; 3:13; 2 Tim 1:13; 3:15). τὴν ἀγάπην. The shorter reading (∏46 ‫ *א‬A B 33 1739), which lacks ἀγάπην, is probably an accidental transcriptional error due to homoioarcton τὴν . . . τὴν (Metzger 1994, 533; contra Best, 160,



Ephesians 1:15-17

19

who favors the shorter and more difficult reading and interprets it as a reference to loyalty toward the saints). τὴν εἰς πάντας τοὺς ἁγίους. The article functions as an adjectivizer, changing the directional PP into an attributive modifier of τὴν ἀγάπην. 1:16 οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου, οὐ παύομαι εὐχαριστῶν. Litotes, i.e., a negative statement used to emphasize a positive idea: “I always continue giving thanks.” παύομαι. Pres mid ind 1st sg παύομαι. This is a volitional middle of durative events (Bakker, 33). εὐχαριστῶν. Pres act ptc masc nom sg εὐχαριστέω (complementary). The participle should not be viewed as temporal (contra Abbott, 26), since that would require ποιούμενος to be complementary and complementary participles are usually contiguous with the main verb they modify or in close proximity. ὑπὲρ ὑμῶν. Advantage. Balancing PPs with each participle, this phrase is best taken with εὐχαριστῶν. If the writer intended to attach it to ποιούμενος, a genitive would have sufficed (Best, 161). μνείαν. Accusative direct object of ποιούμενος. ποιούμενος. Pres mid ptc masc nom sg ποιέω (temporal). ἐπὶ τῶν προσευχῶν. Temporal. μου. Subjective genitive (see 1:1 on θεοῦ). 1:17 ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, ἵνα. Introduces indirect discourse after an implied “I ask” or “I pray.” According to the formal elements of the prayer portion of an introductory epistolary Thanksgiving Period, ἵνα introduces the content of the prayer rather than a purpose clause (contra Eadie, 77) . ὁ θεὸς. Nominative subject of δώῃ. τοῦ κυρίου. Genitive of subordination.

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Ephesians 1:15-23

ἡμῶν. Genitive of subordination. Ἰησοῦ Χριστοῦ. Genitive in apposition to τοῦ κυρίου. See also 1:3 on Ἰησοῦ Χριστοῦ. ὁ πατὴρ. Nominative in apposition to ὁ θεὸς. τῆς δόξης. Attributive genitive (“glorious Father,” Barth, 148; Lincoln, 56), picking up a theme that punctuates the preceding eulogy (1:6, 12, 14); not “source of” (contra Best, 161). δώῃ. Aor act subj 3rd sg δίδωμι. This form may be read either as an optative (δῳη) or subjunctive (δωῃ). A less well attested variant reads subjunctive (δῳ, B 1739 1881 pc; the normal subjunctive form in Paul; cf. Eph 3:16; 4:29; 1 Cor 14:7, 8; δωῃ only at 2 Tim 2:25). The majority of interpreters prefer the subjunctive after the ἵνα. Although the optative does occur in some of Paul’s prayers (Rom 15:5, 13; 1 Thess 3:11-12), it is not used with ἵνα. ὑμῖν. Dative indirect object of δώῃ. πνεῦμα. Accusative direct object of δώῃ. The attached genitives, though parallel to Paul’s practice elsewhere when dealing with the human spirit (Rom 8:15; Gal 6:1; 2 Tim 1:7), involve content (“revelation”) that does not derive from the human spirit (contra Abbott, 28). Neither should the phrase be taken in parallel with the participial clause in the next verse to indicate human capacity, since there the passive voice implies a divine source. Rather, the referent here is the Holy Spirit (Best, 163; Hoehner, 257; cf. 1 Cor 2:12, 14; 12:8). σοφίας καὶ ἀποκαλύψεως. Attributive genitive describing a characteristic quality. ἐν ἐπιγνώσει. Reference. This ἐν is a marker of specification or substance, which further defines “wisdom and revelation,” rather than their purpose or goal (Beare, 628; contra Barth, 148). αὐτοῦ. Objective genitive (see 1:1 on θεοῦ). The antecedent is ὁ πατὴρ. 1:18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, πεφωτισμένους. Prf pass ptc masc acc pl φωτίζω (fronted attributive modifier of ὑμᾶς). The perfect participle points to the



Ephesians 1:17-18

21

resulting state of an earlier occurrence and in adverbial constructions is most often causal (Wallace, 631). It is not an accusative absolute creating an anacoluthon connected to or explanatory of the “Spirit of wisdom and revelation,” giving its intended result (contra Porter, 92). Nor is it a second object of δώῃ, giving a second major request in the prayer (contra Best, 164), since a continuative connective is missing. Rather, it is a fronted attributive modifier of ὑμᾶς. God the Father is the implied agent. τοὺς ὀφθαλμοὺς. Accusative of respect with πεφωτισμένους. The phrase τοὺς ὀφθαλμοὺς τῆς καρδίας is a metaphor for spiritual capacity of discernment carrying forward the imagery of the participle. τῆς καρδίας. Possessive genitive. Here, καρδία is a metaphor for the center of the personality. [ὑμῶν]. Possessive genitive. Since the external evidence is evenly weighted (‫ א‬A D include the pronoun, while ∏46 B 33 al omit it) the USB4 editors enclose it in brackets. The difference in readings is simply a matter of information being made explicit or left implicit. εἰδέναι. Prf act inf οἶδα. Used with εἰς τό to denote purpose. ὑμᾶς. Accusative subject of the infinitive. τίς . . . τίς . . . τί. Predicate nominatives agreeing with their respective subjects in gender. The interrogative pronouns introduce indirect questions. They could well be functioning as cate­ gorical or qualitative interrogatives, encroaching on ποίος (“What sort of?” cf. Wallace, 345). Each clause is an object of the infinitive εἰδέναι. ἐστιν. Pres act ind 3rd sg εἰμί. ἡ ἐλπὶς. Nominative subject of ἐστιν. This “hope” is not a subjective sense of expectation (contra Westcott, 24), since that does not require spiritual enlightenment (Best, 166). Rather, it is the object hoped for, i.e., the inheritance (Best, 166). τῆς κλήσεως. Genitive of source. αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). God the Father, the nearest antecedent, is the referent. τίς. See above on τίς . . . τίς . . . τί. ὁ πλοῦτος. Nominative subject with ἐστιν understood. τῆς δόξης. Given Paul’s usage elsewhere (3:16; Rom 9:23) and

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Ephesians 1:15-23

the role “glory” as a divine reality plays in the eulogy and the prayer (Eph 1:12, 14, 17), τῆς δόξης should be taken as an attributed genitive: “rich glory” (Best, 167; Wallace, 90; see 1:5 on τοῦ θελήματος). τῆς κληρονομίας. Attributed genitive (“rich glory of the inheritance,” Abbott, 30); not attributive genitives (“gloriously rich inheritance”; contra Barth, 151; see above on τῆς δόξης). The referent of κληρονομίας is not the people themselves (contra Lincoln, 59), but rather in parallel with 1:14 and ἡ ἐλπὶς above, it is future salvation. αὐτοῦ. Genitive of source (Hodge, 75), not a possessive genitive (contra Lincoln, 59), given the referent of κληρονομίας. ἐν τοῖς ἁγίοις. Locative, position (“among”; BDAG, 326.1.d, s.v. εἰδέναι) not specification (“consisting in”; contra Robinson, 40). The referent of τοῖς ἁγίοις is believers (1:1, 15), though Best (167–68) is attracted to the possibility that Paul, in Jewish fashion, is referring to angelic beings, “the holy ones” (cf. 1QS 11.7f.). 1:19 καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ τί. See 1:18 on τίς . . . τίς . . . τί. τὸ . . . μέγεθος. Nominative subject of an implied ἐστίν. ὑπερβάλλον. Pres act ptc neut nom sg ὑπερβάλλω (attributive). τῆς δυνάμεως. Attributed genitive (see 1:5 on τοῦ θελήματος). The two expressions of degree (τὸ ὑπερβάλλον μέγεθος), then, are descriptive of δυνάμις (LN 78.2): “surpassingly great power.” αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). εἰς ἡμᾶς. Direction. τοὺς πιστεύοντας. Pres act ptc masc acc pl πιστεύω (attributive). κατὰ τὴν ἐνέργειαν. Standard. Because of the theme of the PP, it is linked to the main thought “power” (Best, 169), not to the immediately preceding participle (contra Hodge, 79–80). τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος. Though the whole phrase may be taken as an indication of rhetorical intensity (Bratcher and



Ephesians 1:18-21

23

Nida, 34), there is value in understanding the distinctive nuances of the three vocabulary words for “power” and the genitive relationships among them. Ἐνέργειαν points to realized power, “working”; κράτους to potential resident power, “might”; and ἰσχύος to capability to function effectively, “strength” (Best, 169; BDAG, 335, 484, 565.1). The genitive τοῦ κράτους is a subjective genitive (see 1:1 on θεοῦ) modifier of ἐνέργειαν, and ἰσχύος is an attributed genitive (see 1:5 on τοῦ θελήματος) modifying τοῦ κράτους: “mighty strength,” not attributive (“strong might”), since emphasis in two of the three words is on “realized” not “potential” power. αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). 1:20 ἣν ἐνήργησεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις ἣν. Accusative direct object of ἐνήργησεν. The antecedent is ἐνέργειαν, with which its verb enters into word play, not the nearer feminine ἰσχύος (contra Barth, 145), ἐνήργησεν. Aor act ind 3rd sg ἐνεργέω. God is the subject. ἐν τῷ Χριστῷ. Sphere of reference (see 1:3 on ἐν Χριστῷ). The “working which God worked” was “in regard to” Christ. Tῷ Χριστῷ functions as a title (see 1:1 on Χριστοῦ Ἰησοῦ). ἐγείρας. Aor act ptc masc nom sg ἐγείρω (means). αὐτὸν. Accusative direct object of ἐγείρας. ἐκ νεκρῶν. Separation. καθίσας. Aor act ptc masc nom sg καθίζω (means). ἐν δεξιᾷ. Locative. Here, ἐν δεξιᾷ αὐτοῦ is a metaphor for a place of honor. αὐτοῦ. Possessive genitive. ἐν τοῖς ἐπουρανίοις. Locative. See also 1:3 on ἐν τοῖς ἐπουρανίοις. 1:21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· ὑπεράνω πάσης ἀρχῆς . . . ὀνόματος. Locative. Though Hoehner

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Ephesians 1:15-23

(276), based on LXX evidence, disputes whether it should be taken intensively (“high above”) the use of “extreme” language of degree and comprehensiveness in the context points in this direction (1:19, 21c; cf. LN 87.31: “a marker of superior status, suggesting an additional factor of degree, far above, considerably superior to”). The preposition, which is fairly common in the LXX, is used only in Ephesians (also 4:10) and in Heb 9:5 in the NT. ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος. The titles refer to supernatural powers “having some particular role in controlling the destiny and activities of human beings” (LN 12.44), i.e., evil angels. The conjoining of the four near synonyms serves to emphasize the comprehensive nature of Jesus’ supremacy. καὶ παντὸς ὀνόματος. The ascensive conjunction introduces a final comprehensive reference to any position of authority. Johnson distinguishes what precedes, as an amplification of Jesus’ position in terms of spirit rulers, and what follows (παντὸς ὀνόματος), as an amplification in terms of their title/rank (cf. Barth, 154–55). ὀνομαζομένου. Pres pass ptc masc gen sg ὀνομάζω (attributive). The participle forms a word play with the head noun. οὐ μόνον . . . ἀλλὰ καὶ. Marker of limitation. The two items are distinct because the καὶ is present. ἐν τῷ αἰῶνι τούτῳ. Temporal. ἐν τῷ μέλλοντι. Temporal. τῷ μέλλοντι. Pres act ptc masc/neut dat sg μέλλω (adjectival). If αἰῶνι is the implied head noun, the participle is masculine and attributive. Since, however, this participle is sometimes used substantivally to refer to the future (Matt 12:32; 1 Tim 6:19), it could be neuter and substantival here (BDAG, 628.3). 1:22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, καὶ. In Johnson’s proposed “generic-specific” relational structure for 1:20-23, after the “generic” declaration of God’s mighty working in Christ, there are four “specific” nuclei. The first two are participial constructions detailing redemptive historical events (1:20b-c). The third and fourth “specific” (both finite clauses



Ephesians 1:21-23

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introduced by καί, 1:22a-b) present the result of those redemptive historical events: Christ’s supreme position. πάντα. Accusative direct object of ὑπέταξεν. The adjective is fronted for emphasis. The substantival use of πᾶς has the same referent as 1:10, “the whole universe, heaven and earth, cosmic powers and human beings” (Lincoln, 66). Note the fourfold repetition of πᾶς through to the conclusion of this passage. ὑπέταξεν. Aor act ind 3rd sg ὑποτάσσω. In terms of establishing his position/rank, God, the subject, did this as a summary action at Christ’s session at God’s right hand (1:20). In terms of full actualization, it is yet future and so Wallace (564) labels it a debatable example of a proleptic aorist, a use of the aorist to describe future events in order to stress their certainty. ὑπὸ τοὺς πόδας. Locative. This metaphorical use of the preposition as a marker to indicate “a controlling position” is further heightened with the synecdoche “feet” (= “him”). Along with πάντα it indicates supreme authority (Best, 180). αὐτοῦ. Possessive genitive. αὐτὸν. Accusative direct object of ἔδωκεν. Fronted for emphasis. ἔδωκεν. Aor act ind 3rd sg δίδωμι. The meaning with a double accusative object and complement (κεφαλὴν) construction (cf. Wallace, 182–85) is “to appoint” (BDAG, 242.7), not “give” (contra Best, 181). κεφαλὴν. Complement in an object-complement double accusative construction (with ἔδωκεν). The modifier, ὑπὲρ πάντα, makes it clear that κέφαλη refers to “leader, authority over” (Grudem, 57; cf. BDAG, 542.2.a) in this context, not source (contra Bedale, 214). ὑπὲρ πάντα. “A marker of status which is superior to another status” (LN 87.30). τῇ ἐκκλησίᾳ. Dative indirect object of ἔδωκεν (Hoehner, 289), not dative of advantage (contra Mitton, 74). 1:23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. ἥτις. Nominative subject of ἐστὶν.

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Ephesians 2:1-10

ἐστὶν. Pres act ind 3rd sg εἰμί. τὸ σῶμα. Predicate nominative of ἐστὶν. αὐτοῦ. Possessive genitive. τὸ πλήρωμα. Nominative in apposition to σῶμα. The pronoun αὐτὸν in 1:22 (i.e., Christ) is too distant to properly qualify (contra Mitton, 77, who treats the relative clause as parenthetical, and thus argues that αὐτὸν is the closest antecedent) and ἐκκλησίᾳ is the wrong case. Semantically, the term should be understood in its passive sense: “that which is full of something” (BDAG, 829.2; contra Robinson, 43, who proposes an active meaning, “filling,” in which the church fills its head, Christ). τοῦ . . . πληρουμένου. Pres mid ptc masc gen sg πληρόω (substantival). Genitive of source. The participle cannot be passive since it has a direct object modifying it. The middle voice should be given its full force: “Christ is filling for himself all things in every way,” not being filled by God (contra Best, 188). τὰ πάντα. Accusative direct object of πληρουμένου. ἐν πᾶσιν. Reference.

Ephesians 2:1-10

And you, who were dead in your transgressions and sins, 2in which you formerly walked according to this world-age, according to the ruler over the domain of the air, the spirit who is now working in the sons of disobedience, 3among whom also we all conducted ourselves formerly in our flesh’s lusts doing the flesh’s desires, that is, its thoughts; and we were, in terms of our nature, children destined for wrath as also the rest. 4But God, because he was rich with regard to mercy, on account of his great love with which he loved us, 5yes, we who were dead in our transgressions, made us alive together with Christ­—by grace you are saved—6that is, he raised us with him and seated us with him in the heavenly realms in Messiah Jesus, 7in order that he might show in the coming ages the surpassing wealth, which is his grace, in kindness toward us in Messiah Jesus. 8For by grace you are saved through faith, and this is not from you, it is a gift from God, 9not from works, lest someone might boast. 10For, you see, we are his handiwork, because 1



Ephesians 1:23–2:1

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we have been created in Messiah Jesus for good works, which God prepared beforehand, in order that we should walk in them. This paragraph transitions to the body of the letter, but without an introductory formula. Johnson labels this an expository expressive set of three paragraphs dealing with another way God’s power shows itself. A nucleus contra-expectation paragraph on salvation accomplished (2:4-7) is preceded by a description of man’s sinful condition (2:1-3) and followed by the ground for its reception: grace, not human ability (2:8-10). Heil’s (21) proposed chiastic structure picks up on these three segments, but presents God’s love at the introduction of the nucleus as central to 2:1-10 (A, 2:1-2; B, 2:3; C, 2:4a; C', 2:4b; B', 2:5-7; A', 2:8-10). 2:1 Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, Καὶ. Continuative. It introduces a second major way God shows his power (contra Best, 199–200, who sees it as a vestige of a couplet from traditional material). ὑμᾶς. Accusative as the topic in a topic construction, brought forward from 2:5 for emphasis (cf. Culy and Parsons, 36). The only thing atypical is that the resumptive pronoun in verse 5 shifts to the first person plural and is accompanied by a resumptive participle. ὄντας. Pres act ptc masc acc pl εἰμί (attributive). νεκροὺς. Predicate accusative of ὄντας. Metaphor for spiritual death with the point of comparison being an inability to respond in faith and obedience in matters relating to God (Eadie, 121). τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις. Dative of sphere. The two terms for sin do not form a hendiadys (contra Barth, 212), since the more specific word comes first. Rather, it is appropriate to distinguish between παραπτώμασιν, “separate, repeated actstransgressions” (cf. 1:7; 2:5), and the more general term ἁμαρτίαις, “sins,” in understanding that Paul is pointing to sins of every kind (Eadie, 118-19). ὑμῶν. Subjective genitive (see 1:1 on θεοῦ).

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2:2 ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας· ἐν αἷς. Sphere. Extending the figure of a way of life as “walking” (περιεπατήσατε), it gives the environment in which it is pursued (Eadie, 121). The relative pronoun agrees in gender with ἁμαρτίαις, but has both terms as its antecedent. περιεπατήσατε. Aor act ind 2nd pl περιπατέω. This verb differs from ζάω in referring to the conduct of one’s life. κατὰ τὸν αἰῶνα. Standard. Given the object, the PP probably indicates “after the manner of.” τοῦ κόσμου τούτου. Attributed genitive (see 1:5 τοῦ θελήματος). Lexically, both αἰών and κόσμος can mean “world system” (LN 41.38). It is best to distinguish between them in this construction in terms of their concrete referents, time and space, and render “world-age,” a way of talking about “both temporal and spatial aspects of fallen human existence” (Lincoln, 95). κατὰ τὸν ἄρχοντα. Standard. τῆς ἐξουσίας. Objective genitive (see 1:1 on θεοῦ). This is not a descriptive genitive, “powerful ruler,” but the object of the ruler’s activity. The expression should be viewed as a metonymy for the sphere (“domain”) in which authority is exercised (BDAG, 353.6) rather than a reference to supernatural powers who are ruled over (contra LN 12.44), for which there is no ancient evidence (Best, 205). τοῦ ἀέρος. Epexegetical genitive, identifying the “domain” more precisely. “Air,” the space above the earth, is the domain of transcendent beings or powers (cf. 6:12; see also 1:3 on ἐπουρανίοις). τοῦ πνεύματος. Genitive in apposition to ἄρχοντα. The genitive case is due to the preceding genitives’ influence (Best, 205; cf. BDF §137.3 for similar incongruities) and the referent is Satan. It is not a genitive of subordination modifying ἄρχοντα with the referent being an evil spirit of the age, over which Satan rules (1 Cor 2:12; cf. 1 Tim 4:1; contra Abbott, 42). Nor is it in apposition to ἐξουσίας, further describing Satan, since ἐξουσίας refers to a domain not a spirit being. Nor should both ἐξουσίας and πνεύματος be understood collectively (“evil spirits”; contra Eadie, 129).



Ephesians 2:2-3

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τοῦ . . . ἐνεργοῦντος. Pres act ptc neut gen sg ἐνεργέω (attributive). ἐν τοῖς υἱοῖς. Locative. τῆς ἀπειθείας. Attributive genitive with Semitic influence (see Moule, 174–75). 2:3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί· ἐν οἷς. Locative (“among”), not sphere (‘in”; contra Barth, 217), since the antecedent of the relative pronoun is the masculine τοῖς υἱοῖς (2:2; Best, 207) rather than the neuter τοῖς παραπτώμασιν (2:1), which is too remote (contra Robinson, 49). ἡμεῖς πάντες. Nominative subject of ἀνεστράφημέν. The explicit subject pronoun followed by πάντες (elsewhere in Paul this order occurs only in Rom 8:32; 1 Cor 12:13; 15:10; but 23 times with πᾶς coming first) makes the statement more emphatic. ἀνεστράφημέν. Aor mid ind 1st pl ἀναστρέφω. ἐν ταῖς ἐπιθυμίαις. Sphere. τῆς σαρκὸς. Subjective genitive (see 1:1 on θεοῦ). “Flesh” is a figure in which all parts of the body constitute a totality dominated by sin (BDAG, 915.2.c.α). ἡμῶν. Possessive genitive. ποιοῦντες. Pres act ptc masc nom pl ποιέω (manner). τὰ θελήματα. Accusative direct object of ποιοῦντες. τῆς σαρκὸς. Subjective genitive (see 1:1 on θεοῦ). See also above on τῆς σαρκὸς. καὶ. Explanatory. This is not a coequal link because of the definite articles with each term (contra Eadie, 132–33). Rather, because of the meanings of the terms, there is a generic-specific relation, so that “thoughts” specify “flesh” (Abbott, 44). τῶν διανοιῶν. Subjective genitive (see 1:1 on θεοῦ). ἤμεθα. Impf mid ind 1st pl εἰμί. τέκνα. Predicate nominative of ἤμεθα. φύσει. Dative of reference. The word order closely ties the term to the head noun and its genitive modifier (cf. Turner 1980, 210–

30

Ephesians 2:1-10

12). The noun refers to “a condition or circumstance as determined by birth” (BDAG, 1069.1). ὀργῆς. Genitive of destination (Wallace, 101). The term is a metonymy pointing to the outcome of God’s anger, i.e., punishment (Johnson). Though it looks like an attributive genitive following the Semitic idiom (“wrathful children”; see 2:2 on τῆς ἀπειθείας), the context rules out this reading. οἱ λοιποί. Nominative subject of an implied ἦσαν. 2:4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, ὁ . . . θεὸς. Nominative subject of συνεζωοποίησεν. δὲ. Adversative (“But”; Best, 213), not transitional (“now”; contra Lenski, 414). πλούσιος. Predicate nominative with ὢν. This adjective is fronted for emphasis. ὢν. Pres act ptc masc nom sg εἰμί (causal; Lincoln, 100), not attributive (contra Eadie, 140). ἐν ἐλέει. Reference. διὰ τὴν πολλὴν ἀγάπην. Cause. The PP goes with what follows as a second, more specific motivation for God’s work of salvation (συνεζωοποίησεν; Lincoln, 100; Lenski, 414). αὐτοῦ. Subjective genitive. ἣν. Accusative by attraction to ἀγάπην. In terms of semantics, it expresses the instrument of the following verb. ἠγάπησεν. Aor act ind 3rd sg ἀγαπάω. Rhetorically, this is a cognate accusative with ἀγάπην, a paranomasia for emphasis. A few scribes (e.g., ∏46) replaced ἣν ἠγάπησεν with ἠλέησεν in order to provide a finite verb for θεὸς closer at hand (Best, 214). ἡμᾶς. Accusative direct object of ἠγάπησεν. 2:5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίη-σεν τῷ Χριστῷ—χάριτί ἐστε σεσῳσμένοι— καὶ ὄντας . . . παραπτώμασιν. This resumptive construction indicates that Paul is finally going to make his point about the topic introduced in verse 1.



Ephesians 2:3-6

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ὄντας. Pres act ptc masc acc pl εἰμί (attributive). ἡμᾶς. Accusative direct object of συνεζωοποίησεν. νεκροὺς. Predicate accusative of ὄντας. See also 2:1 on νεκροὺς. τοῖς παραπτώμασιν. Dative of sphere. See also 2:1 on τοῖς παραπτώμασιν . . . ἁμαρτίαις. συνεζωοποίησεν. Aor act ind 3rd sg συζωοποιέω. The verb is a metaphor here for experiencing the resurrection life of the end time ahead of time (Lincoln, 102). τῷ Χριστῷ. Dative complement of a συν- verb (cf. Wallace, 160). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. χάριτί. Dative of means. The term χάριτί begins a parenthetical statement emphasizing the grace theme of the nucleus paragraph and anticipates the fuller statement in the “ground” paragraph that follows. It is fronted for emphasis. In order to smooth over the parentheses and tie the statement more closely to the immediate context, several witnesses, chiefly Western, identify the source of “grace” by adding οὗ, whose antecedent would be Χριστῷ (D* F G itar b d; Metzger 1994, 533), while others add the connective γάρ (256 365 436 1319 vgms syrpal copsa (bo) arm). ἐστε. Pres act ind 2nd pl εἰμί. σεσῳσμένοι. Prf pass ptc masc nom pl σῴζω (perfect periphrastic). Perfect periphrastics emphasize the resulting state (Best, 217; Fanning, 319). God is the unspecified agent. 2:6 καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, καὶ. Epexegetical, introducing an elaboration of the aspects and significance of “being made alive” (Best, 217; Johnson calls it an amplification). It is not continuative, giving a salvation-historical sequence of various salvation benefits of union with Christ (contra Eadie, 145). συνήγειρεν. Aor act ind 3rd sg συνεγείρω. The verb refers metaphorically to spiritual life resulting from Christ’s resurrection (Lincoln, 105–9). Given Paul’s use of union with Christ in his death and resurrection for present salvation blessings (e.g., Rom 6:1-11), the aorist tense should not be taken as a proleptic reference

32

Ephesians 2:1-10

to the future physical resurrection (contra Abbott, 49; cf. 1:22 on ὑπέταξεν). συνεκάθισεν. Aor act ind 3rd sg συγκαθίζω. The verb refers metaphorically to our present spiritual exaltation with the point of comparison being the privileges, honor, and authority involved with enthronement. ἐν τοῖς ἐπουρανίοις. Locative. See also 1:3 on ἐν τοῖς ἐπουρανίοις. ἐν Χριστῷ Ἰησοῦ. Incorporative union (see 1:3 on ἐν Χριστῷ). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. 2:7 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ’ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. ἵνα. Introduces a purpose clause. ἐνδείξηται. Aor mid subj 3rd sg ἐνδείκνυμι. Subjunctive with ἵνα. ἐν τοῖς αἰῶσιν. Temporal. A less likely reading is to take ἐν as locative (“among”) and αἰῶσιν as “hostile spiritual powers” (cf. 3:10; contra Barth, 223). In terms of extent, τοῖς αἰῶσιν probably does not point to the present age (contra Barth, 223) or the present age through eternity (contra Calvin, 226), but to “the age to come,” i.e., eternity, as the attributive participle seems to indicate (Lincoln, 110). The plural is a way of representing both the quantitative and qualitative difference between this age and eternity (BDAG, 32.2.b). τοῖς ἐπερχομένοις. Pres mid ptc masc dat pl ἐπέρχομαι (attributive). Middle with a verb of translational motion (Kemmer, 269). τὸ . . . πλοῦτος. Accusative direct object of ἐνδείξηται. The noun forms a word play with πλούσιος (2:4). ὑπερβάλλον. Pres act ptc neut nom sg ὑπερβάλλω (attributive). τῆς χάριτος. Epexegetical genitive: “the surpassing wealth, which is his grace” (cf. 1:7). Note the repetition of χάρις throughout the second and third paragraphs (vv. 5, 7-8). αὐτοῦ. Subjective genitive (see 1:1 on θεοῦ). ἐν χρηστότητι. Manner (Calvin, 226; not sphere, contra Lincoln, 110). Though somewhat removed, it does modify the main verb



Ephesians 2:6-8

33

(ἐνδείξηται) rather than the immediately preceding χάριτος (contra Best, 225). ἐφ’ ἡμᾶς. Direction. ἐν Χριστῷ Ἰησοῦ. Incorporative union (see 1:3 on ἐν Χριστῷ). Instrumental (Calvin, 226) or reason (Abbott, 51) are not in focus, given the parallel that concludes 2:6 and the union with Christ theme that pervades the passage. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. Note the homoioarcton in the verse: χάριτος . . . χρηστότητι . . . Χριστῷ (Robertson, 1201). 2:8 τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· γὰρ. Explanatory-ground. This section (2:8-10) is not a general conclusion inferred from the previous description of salvation (2:4-7; contra Best, 225). Rather, given its content and the normal function of γάρ, this section presents the grounds for the salvation (Johnson). τῇ χάριτί. Dative of means. ἐστε σεσῳσμένοι. See 2:5. διὰ πίστεως. Means. Given the further definition of the nature of faith in 2:8b-10 (cf. 3:12, 17), πίστεως should not be taken as God’s or Christ’s “faithfulness” (contra Barth, 224–25), but as man’s “faith” (Best, 226). καὶ. Explanatory. τοῦτο. Nominative subject of an implied equative verb. Here, τοῦτο has a clausal antecedent: τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως (cf. 3:1, 14; 4:17; 5:5, 31; 6:1, 22; Wallace, 333–34). The lack of an explicit verb helps draw attention to a chiastic construction where the nouns and PPs are highlighted: οὐκ ἐξ ὑμῶν (A) θεοῦ τὸ δῶρον (B) οὐκ ἐξ ἔργων (A'). ἐξ ὑμῶν. Source. The PP serves as the predicate of an implied verb. θεοῦ. Genitive of source. Fronted to highlight the contrast with ἐξ ὑμῶν. τὸ δῶρον. Predicate nominative with an implied equative verb.

34

Ephesians 2:1-10

2:9 οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. ἐξ ἔργων. Source. The PP serves as the predicate of an implied equative verb. ἵνα. Introduces a negative purpose clause (Wallace, 472). To see it as a combination of purpose and result, since result is inseparable from purpose with God (Abbott, 52; cf. Wallace’s, 473, “purposeresult” category), is to import theology into grammatical analysis. τις. Nominative subject of καυχήσηται. The switch from second person to third person may be a matter of individualizing the general truth (Best, 227). καυχήσηται. Aor mid subj 3rd sg καυχάομαι. Subjunctive with ἵνα. Middle with an emotive speech verb (Kemmer, 269). 2:10 αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν. γάρ. Explanatory. Rather than a grounds/reason for why salvation is a divine gift (contra Lincoln, 113), or just picking up 2:8 after a parenthesis of 2:9 (contra Best, 229), the γάρ introduces a clarification by adding a positive statement to the negative statements in verses 8-9. αὐτοῦ. Subjective genitive, modifying ποίημα (see 1:1 on θεοῦ). Fronted for emphasis. God is the referent. ἐσμεν. Pres act ind 1st pl εἰμί. ποίημα. Predicate nominative. κτισθέντες. Aor pass ptc masc nom pl κτίζω (causal). ἐν Χριστῷ Ἰησοῦ. Incorporative union (see 1:3 on ἐν Χριστῷ). Other potential meanings focusing specifically on either instrumental (Bratcher and Nida, 48, note the possibility), locative (sphere of creative activity; Best, 230) or fellowship (Abbott, 53) senses, do not take into account the more comprehensive scope of the incorporative union sense which is paralleled at 2:6. ἐπὶ ἔργοις ἀγαθοῖς. Purpose (LN 89.60; BDAG, 366.16), not “on the condition of,” which could confuse this statement with the “works free” statement of 2:9 (contra Abbott, 53). οἷς. Dative by attraction to ἔργοις. The relative pronoun is the



Ephesians 2:9-11

35

syntactic direct object of προητοίμασεν (contra Abbott, 54–55, who takes it as a true indirect object with Christians as the understood direct object; note Paul’s other use of the verb in Rom 9:23). προητοίμασεν. Aor act ind 3rd sg προετοιμάζω. ὁ θεὸς. Nominative subject of προητοίμασεν. ἵνα. Introduces a purpose clause (contra Beare, 647, who views it as epexegetical to ἔργοις). ἐν αὐτοῖς. Locative, with the figure of conduct or way of life as “walking” (περιεπατήσωμεν; cf. 2:2). The phrase is fronted for emphasis. περιπατήσωμεν. Aor act subj 1st pl περιπατέω. Subjunctive with ἵνα. On the meaning, see 2:2 on περιεπατήσατε. Note the inclusio that frames this section: ἐν αἷς . . . περιεπατήσατε (2:2) . . . ἐν αὐτοῖς περιπατήσωμεν (2:10).

Ephesians 2:11-22

Therefore, remember that formerly you were Gentiles in the flesh, those who are called uncircumcision by the so-called circumcision in the flesh done with human hands, 12that you were at that time apart from Messiah, having been alienated from the commonwealth of Israel, that is, strangers from the promise covenants, not having hope, that is, without God in the world. 13But now, in Messiah Jesus you who formerly were far off have moved near by the Messiah’s blood. 14 For he himself is our peace, the one who made both (groups) one and destroyed the fence that divides, that is, the hostility, in his flesh 15by nullifying the law, the commandments consisting in decrees, in order that he might create in himself the two into one new man, thus making peace, 16and might reconcile both together into one body to God through the cross, thus putting to death the enmity through it. 17And when he came, he proclaimed peace to you who were far off and peace to those who were near; 18for through him we together have access by one Spirit to the Father. 19Therefore, then, no longer are you strangers and resident aliens but you are fellow citizens with the saints and members of God’s household, 20 you who have been built on the foundation of the apostles and prophets, Messiah Jesus himself being the cornerstone, 21in whom 11

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Ephesians 2:11-22

the whole building, which is being fitted together, is growing into a holy temple in the Lord, 22in whom also you are being built together into a place where God dwells by the Spirit. This expository section has three paragraphs, two conclusions with an intervening grounds for them (2:11-13; 2:14-18; 2:19-22; Johnson). The first conclusion presents their transformation, heavily weighted toward a description of their previously alienated state (2:11-12, 13), while the second emphasizes the subsequent salvation (2:19a, 19b-22). In between, Paul gives the grounds for the transformation, salvation accomplished and applied with a focus on Christ’s death (2:14-18). The paragraphs are bound together by a tail-head construction (τοῦ Χριστοῦ . . . Αὐτὸς, 2:13-14) and maintenance of theme (πατέρα . . . οἰκεῖοι τοῦ θεοῦ, 2:18-19). 2:11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγό­μενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, Διὸ. Inferential. A number of commentators see this section as introduced by a general connective with no clear antecedent (e.g., Best, 237). The connection is probably closer and more defined than that, given the role of διό as introducing an exhortation after a teaching section elsewhere (3:13; 4:25). Here, the readers are exhorted to remember and apply teaching on salvation by grace (2:1-10) to a particular aspect of their salvation: the transformation from being aliens to householders in the body of Christ. μνημονεύετε. Pres act impv 2nd pl μνημονεύω. ὅτι. Clausal complement (indirect discourse) of μνημονεύετε. ποτὲ. Temporal. ὑμεῖς. Nominative subject of an implied ἦτε. τὰ ἔθνη. Predicate nominative of an implied ἦτε. ἐν σαρκί. Reference. Given the focus on circumcision in the immediate context (ἀκροβυστία . . . περιτομῆς . . . χειροποιήτου) and the repetition of ἐν σαρκί with περιτομῆς below, the PP likely refers to the physical, uncircumcised state (Abbott, 56), rather than the Gentiles’ natural lineage (contra Best, 238), their inferiority in



Ephesians 2:11-12

37

Jewish eyes (contra Lincoln, 135), or their unregenerate condition (contra Barth, 254). οἱ λεγόμενοι. Pres pass ptc masc nom pl λέγω (substantival). Nominative in apposition to ὑμεῖς. Here, “to identify in a specific manner, call, name” (BDAG, 590.4). ἀκροβυστία. Complement in a subject-complement double nominative construction. Metonymy for “Gentiles.” ὑπὸ τῆς . . . περιτομῆς . . . χειροποιήτου. Ultimate agency. Metonymy for “Jews.” λεγομένης. Pres pass ptc fem gen sg λέγω (attributive). ἐν σαρκὶ. Reference. 2:12 ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. ὅτι. Clausal complement (indirect discourse) of μνημονεύετε, in apposition to the ὅτι clause in 2:11. ἦτε. Impf act ind 2nd pl εἰμί. τῷ καιρῷ ἐκείνῳ. Dative of time. The use of καιρός probably indicates a stage of redemptive history rather than the Ephesian’s pre-Christian experience or the time period when Christ was on earth (cf. 1:10; BDAG, 498.3.a; contra Mitton, 103). χωρὶς Χριστοῦ. The PP is the predicate of ἦτε. Given the stage of redemptive history in view, the reference is not to being separated from Christ during his earthly ministry, but rather the title Χριστοῦ (see 1:1 on Χριστοῦ Ἰησοῦ) is a metonymy for messianic hope (Best, 241; contra Barth, 256). The list of five Gentile deficiencies here is best understood, given the primary role of the parallel contrasting phrase ἐν Χριστῷ Ἰησοῦ in 2:13 and the syntactic organization of the items, not simply as a list to be read in consecutive order (contra Hoehner, 356–61), but rather as a general statement (χωρὶς Χριστοῦ) that is further explained by what follows. The following couplets (ἀπηλλοτριωμένοι . . . καὶ ξένοι; ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι) further explain χωρὶς Χριστοῦ (Abbott, 57). ἀπηλλοτριωμένοι. Prf pass ptc masc nom pl ἀπαλλοτριόομαι (predicate of an implied ἦτε, in apposition to χωρὶς Χριστοῦ).

38

Ephesians 2:11-22

The older interpretation of ἀπηλλοτριωμένοι that implies that the Gentiles were previously united to God is now consistently rejected (contra Eadie, 165; cf. Best, 241). τῆς πολιτείας. Genitive of separation (Wallace, 108). Best (241) defines τῆς πολιτείας here as “the right to be a member of a sociopolitical entity,” probably due to the phrase’s link to “the covenants of promise.” Given the following genitive (τοῦ Ἰσραὴλ), however, the sense of “a socio-political unit or body of citizens” is more likely (Calvin, 233; BDAG, 845.2). τοῦ Ἰσραὴλ. Epexegetical genitive. καὶ. Explanatory, creating a generic-specific construction. ξένοι. Predicate nominative of an implied ἦτε. τῶν διαθηκῶν. Genitive of separation. τῆς ἐπαγγελίας. Since Paul uses ἐπαγγελία interchangeably with διαθήκη (Gal 3:17) when referring to the “covenant” elsewhere (Rom 4:13-14; Gal 3:19), it is better to take the genitive as attributive (Mitton, 103), rather than as a genitive of content (“covenants that contained the promise”; contra Eadie, 166). ἐλπίδα. Accusative direct object of ἔχοντες. This noun, fronted for emphasis, should be taken in a subjective (“confident expectation”) rather than objective sense (salvation or “inheritance,” 1:18; contra Best, 243). ἔχοντες. Pres act ptc masc nom pl ἔχω (predicate of an implied ἦτε). καὶ. Explanatory creating a generic-specific construction. ἄθεοι. Predicate nominative of an implied ἦτε. The adjective could refer to ignorance of God (Abbott, 59), lack of belief in God, or being godless/impious (Best, 243). If, however, it explains why there is not true hope, it probably points to being God-forsaken and abandoned (Barth, 260; contrast Deut 10:14-15; 4:19-20; 32:8-9). ἐν τῷ κόσμῳ. Locative. The referent of κόσμος is “humanity in general” in contrast to the “commonwealth of Israel” (2:12; BDAG, 562.6.a). The “world of nature” is too general (contra Mitton, 104), while “this world-system” is probably too specific a referent (contra Lincoln, 138; but cf. 2:2). 2:13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ.



Ephesians 2:12-14

39

νυνὶ δὲ. The adversative temporal phrase introduces a statement that contrasts with the preceding clauses introduced by ποτὲ (2:11) and τῷ καιρῷ ἐκείνῳ (2:12). ἐν Χριστῷ Ἰησοῦ. Incorporative union (see 1:3 on ἐν Χριστῷ). To treat this phrase as instrumental would be clumsy, since an instrumental ἐν follows (Best, 247). The whole expression, νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ, contrasts with τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ (2:12). ὑμεῖς. Nominative subject of ἐγενήθητε. οἵ ποτε ὄντες μακρὰν. This participial construction repeats in summary form the content of 2:12. The expression (lit. “those who are far away”) is a euphemism for Gentiles (Beekman and Callow, 120). ὄντες. Pres act ptc masc nom pl εἰμί (attributive). μακρὰν. The locative adverb serves as the predicate of ὄντες. ἐγενήθητε. Aor mid ind 2nd pl γίνομαι. On the voice, see “Deponency” in the Series Introduction. The verb’s meaning is, in this instance, a figurative use of “to make a change of location in space” (BDAG, 199.6.g). ἐγγὺς. The locative adverb serves as the predicate of ἐγενήθητε. ἐν τῷ αἵματι. Means. On the figurative use of αἵμα, see 1:7 on διὰ τοῦ αἵματος. τοῦ Χριστοῦ. Possessive genitive. 2:14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ, Αὐτὸς. Nominative subject of ἐστιν. γάρ. Explanatory-ground, introducing a central section (2:1418) that provides the explanation and ground for the conclusions on both sides of it (2:11-13, 19-22; Johnson). ἐστιν. Pres act ind 3rd sg εἰμί. ἡ εἰρήνη. Predicate nominative. ἡμῶν. Possessive genitive. ὁ ποιήσας. Aor act ptc masc nom sg ποιέω (substantival). Nominative in apposition to Αὐτὸς. An articular participle cannot show cause (contra Mitton, 105) or manner (contra Eadie, 171).

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Ephesians 2:11-22

τὰ ἀμφότερα. Accusative direct object of ποιήσας (cf. BDF §275.8). The neuter referent could be “peoples” (γενή), “areas” (χωρία, in line with the “wall” imagery), or Jews and Gentiles (Best, 252). ἓν. Complement in an object-complement double accusative construction. καὶ. Continuative. This connective links the participles in a Granville Sharp construction (Wallace, 275; see 1:3 on ὁ θεὸς καὶ πατὴρ), which, given the verb’s meanings, presents two parallel actions by the same person, rather than the second being epexegetical to the first (contra Abbott, 61). τὸ μεσότοιχον. Accusative direct object of λύσας. τοῦ φραγμοῦ. Attributed genitive (see 1:5 on τοῦ θελήματος; so Barth, 263) or perhaps epexegetical (Lincoln, 141). λύσας. Aor act ptc masc nom sg λύω (substantival; ὁ ποιήσας . . . καὶ . . . λύσας). Nominative in apposition to Αὐτὸς. τὴν ἔχθραν. Accusative in apposition to τὸ μεσότοιχον. To take it as the direct object of καταργήσας (2:15) with τὸν νόμον in apposition to it does not take into account the PP that intervenes, although it does preserve the chiastic structure of what precedes (Best, 258; contra Lincoln, 142). ἐν τῇ σαρκὶ. Locative, modifying the preceding participles (Best, 259), rather than means with the subsequent participle (contra Eadie, 175). Other “means” phrases precede and follow (“by the blood of Christ,” 2:13; “through the cross,” 2:16). But a locative use here is congruent with Paul’s practice elsewhere in using this phrase as a metonymy to describe experience in this life (Rom 8:3; Phil 1:24). αὐτοῦ. Possessive genitive. The referent is Christ. 2:15 τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, τὸν νόμον. Accusative direct object of καταργήσας. τῶν ἐντολῶν. Epexegetical genitive. ἐν δόγμασιν. Reference (“consisting in”). BDAG (254.1.a) takes δόγμασιν as “formalized sets of rules.”



Ephesians 2:14-16

41

καταργήσας. Aor act ptc masc nom sg καταργέω (means; Wallace, 630). Given the Granville Sharp construction (see 2:14 on καί), this participle modifies the two previous participles, specifying more precisely how the overcoming of estrangement took place (contra Eadie, 174, who just links it to the last participle). ἵνα. Introduces a purpose clause, modifying all of 2:14-15a. τοὺς δύο. Accusative direct object of κτίσῃ. The masculine article probably indicates, in contrast to the parallel neuter expression τὰ ἀμφότερα (2:14), that Jews and Gentiles as individuals rather than groups are the referent here (Best, 263; cf. BDF §275.8). κτίσῃ. Aor act subj 3rd sg κτίζω. Subjunctive with ἵνα. The subject is Christ. ἐν αὐτῷ. Incorporative union. Other referents than “Christ” are unsatisfactory: αἵμα (2:13) is too remote; σάρξ (2:14) is feminine not masculine; σῶμα (2:16) has not yet been introduced. If Christ is the referent, then this is a reflexive use of the personal pronoun (on the lack of distinction in form between personal and reflexive pronouns in early manuscripts, see the discussion in Culy, 33; Wallace, 324–25; cf. the textual variant ἑαυτῷ in ‫א‬2 D G Ψ K L P pm). εἰς ἕνα καινὸν ἄνθρωπον. Direction-result (Rom 4:3; 8:21). Note the word play with εἷς throughout the passage (2:14, 15, 16, 18). ποιῶν. Pres act ptc masc nom sg ποιέω (result; Wallace, 639). This is neither a second purpose for invalidating the law (contra NAB), nor is it the means by which the creative activity takes place (contra NJB). Rather, “producing peace” is the result of the modified verb’s action: “creating one new man.” εἰρήνην. Accusative direct object of ποιῶν. Note the repetition of theme from the beginning of 2:14. 2:16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ. ἀποκαταλλάξῃ. Aor act subj 3rd sg ἀποκαταλλάσσω. Subjunctive with ἵνα. Christ is the subject. τοὺς ἀμφοτέρους. Accusative direct object of ἀποκαταλλάξῃ. “Both together” (BDF §275.8) refers to the groups, Jews and Gentiles, but now with a more personalized focus with the use of the masculine (contrast τὰ ἀμφότερα, 2:14).

42

Ephesians 2:11-22

ἐν ἑνὶ σώματι. Goal, i.e., a “marker of extension toward a goal that is understood to be within an area or condition” (BDAG, 327.3). τῷ θεῷ. Dative indirect object of ἀποκαταλλάξῃ. διὰ τοῦ σταυροῦ. Means. Rhetorically, the “cross” is a metonymy in which the instrument of death stands for what is accomplished upon it. ἀποκτείνας. Aor act ptc masc nom sg ἀποκτείνω (result). This parallels the function of ποιῶν in 2:15. τὴν ἔχθραν. Accusative direct object of ἀποκτείνας. ἐν αὐτῷ. Means. The antecedent is likely τοῦ σταυροῦ, though there is limited textual evidence for a locative reflexive pronoun here (ἑαυτῷ F G pc it). 2:17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· ἐλθὼν. Aor act ptc masc nom sg ἔρχομαι (temporal). εὐηγγελίσατο. Aor mid ind 3rd sg εὐαγγελίζομαι. The middle is used with an emotional speech act verb (Kemmer, 269). εἰρήνην. Accusative direct object of εὐηγγελίσατο. ὑμῖν. Dative indirect object of εὐηγγελίσατο. This picks up the second person reference to Gentiles in 2:11-13 (contra Lincoln, 148, who sees it as an indicator that 2:14-16 is a parenthesis). τοῖς μακρὰν. The article serves as an adjectivizer, turning the locative adverb into an attributive modifier of ὑμῖν. The phrase is a euphemism for Gentiles (see 2:13). εἰρήνην. Accusative direct object of εὐηγγελίσατο. The repetition here of a theme word in the passage (2:14-15, 17), now related to Jews, indicates that both Jew and Gentile receive salvation. τοῖς ἐγγύς. The article serves as a nominalizer (see 1:1 on τοῖς), turning the locative adverb into the dative indirect object of εὐηγγελίσατο. A metaphor for Jews (cf. 2:13). 2:18 ὅτι δι’ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. ὅτι. Introduces a causal clause, providing a reason why peace



Ephesians 2:16-19

43

can be proclaimed to both (Lincoln, 149). Some see the connection as more general, e.g., an epexegetical summary of what has gone before (Best, 273), or a confirmation of the proclamation (“as evidenced by the fact that”; Eadie, 186). δι’ αὐτοῦ. Intermediate agent. The referent is Christ. ἔχομεν. Pres act ind 1st pl ἔχω. τὴν προσαγωγὴν. Accusative direct object of ἔχομεν. Barth (268) proposes a transitive sense, “introduction,” because of OT background applied to Christ, placing him in a priestly role of bringing the Christian to God. But the intransitive sense, “access,” is more congruent with its use in 3:12 and makes better sense with ἐν ἑνὶ πνεύματι (Best, 273). οἱ ἀμφότεροι. Nominative subject of ἔχομεν. Given the person of the verb, technically, this nominative is in apposition to the implied subject ἡμεῖς. ἐν ἑνὶ πνεύματι. Means. While Christ is the intermediate agent (δι’ αὐτοῦ) through whom believers have access, the Spirit is the efficient means for appropriating that access (Best, 274; contra Eadie, 188). πρὸς τὸν πατέρα. Spatial. Louw and Nida (84.18) define this use as “extension toward a goal with the probability of some type of implied interaction or reciprocity.” 2:19 ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, ἄρα οὖν. An emphatic combined connective, giving a second conclusion for the grounds of 2:14-18. The ἄρα expresses the inference, the οὖν transition (BDAG, 127.2.b). ἐστὲ. Pres act ind 2nd pl εἰμί. ξένοι καὶ πάροικοι. Predicate nominative. LXX usage suggests that the two terms are synonymous. Either can be used to translate ‫“( ֵגר‬sojourner”) and πάροικος is used for both ‫“( גֹוי‬Gentile”) and ‫“( ּתֹוָׁשב‬resident alien”; Lincoln, 150). Although many older commentaries see two distinct ideas here, “strangers” and “resident aliens” (Eadie, 189–90), more recent scholars tend to prefer a single idea expressed with two conjoined near synonyms (Beekman and Callow, 181; Barth, 269).

44

Ephesians 2:11-22

ἀλλὰ. Adversative. ἐστὲ. Pres act ind 2nd pl εἰμί. συμπολῖται. Predicate nominative, in contrasting word play with πολιτείας (2:12). τῶν ἁγίων. Genitive of association (Wallace, 129). Nouns with a σύν prefix generally take a genitive modifier. Ephesians consistently uses ἁγίοι to refer to the church (1:1, 15, 18; 3:8; 4:12; 5:3; 6:18). οἰκεῖοι. Predicate nominative. The sense is members of a household in a familial sense applied metaphorically to the church (Lincoln, 151; cf. πατέρα in 2:18). To understand it more generally, e.g., “a closely knit group associated in a common cause of belief” (BDAG, 219.b), weakens somewhat the strength of the figure. τοῦ θεοῦ. Possessive genitive. 2:20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, ἐποικοδομηθέντες. Aor pass ptc masc nom pl ἐποικοδομέω (attributive). Treating this as an adverbial participle (temporal or manner) does not take into account the equative verb (contra Lincoln, 152). God is the implied agent. ἐπὶ τῷ θεμελίῳ. Locative. As is typical in Koine Greek, the preposition repeats the prefix of the verb it modifies (ἐποικοδομηθέντες). The metaphor θεμελίῳ points to something that is “the indispensible prerequisite for something to come into being” (BDAG, 449.2.b). τῶν ἀποστόλων καὶ προφητῶν. Epexegetical genitive. This is not a subjective genitive in line with other Pauline usage (1 Cor 3:10; Rom 15:20; contra Eadie, 197), since that would confuse the figure making “Messiah Jesus” both foundation and keystone (cf. Lincoln, 153). This plural personal construction (TSKS) suggests distinct groups though united. Wallace’s (286) contention that the first member is a subset of the second is not born out by the biblical evidence (Lincoln, 153). Rather than NT apostles and OT prophets, this construction involves both NT apostles and prophets, given the word order (Wallace, 285). Προφητῶν refers to New Testament prophets in line with elsewhere in Ephesians (3:5; 4:11) and Paul



Ephesians 2:19-21

45

(1 Cor 12:28-29). While, for Paul, ἀπόστολος can refer to a church envoy (2 Cor 8:23; Phil 2:25) or missionary (Rom 16:7; 1 Cor 9:5; cf. Acts 14:4), given the foundational role here, the term probably refers to the Twelve (1 Cor 15:5), and possibly the 120–500 who saw the risen Lord (15:6; cf. Acts 1:6-15), who could have been commissioned by Christ (Lincoln, 153; Larkin 1996, 537). ὄντος. Pres act ptc masc gen sg εἰμί (genitive absolute, attendant circumstance). ἀκρογωνιαίου. Predicate genitive in a genitive absolute construction (Wallace, 102). With the basic meaning, “lying at the extreme corner” (BDAG, 39–40), the referent may be either a cornerstone, which would serve as a standard for alignment (Mitton, 114) or provide connection and support for other stones in the foundation (Eadie, 198), or a capstone, which would be at the crown of the building and hold the structure together, e.g., as with an arch (Lincoln, 154–55). Although neither type of stone as a figure is without its difficulties (Best, 286), “cornerstone” is more congruent with the context’s emphasis on “binding together” and “support.” Χριστοῦ Ἰησοῦ. Genitive subject in a genitive absolute construction. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. 2:21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, ἐν ᾧ. Incorporative union (see 1:3 on ἐν Χριστῷ), congruent with the corporate nature of the imagery, emphasis on unity in the immediate context (συμπολῖται, 2:19; συναρμολογουμένη, 2:21), and the ἐν Χριστῷ theme throughout the passage, often with the incorporative union meaning (2:13, 15-16, 21b, 22). πᾶσα. The anarthrous πᾶς normally denotes individual members of a class (“every”). In biblical literature, however, it sometimes means “all” or “whole,” as here (“the church universal”; Wallace, 253, n. 99; Best, 286; contra Abbott, 74, who reads “every” and refers it to the believer as a constituent element of building). οἰκοδομὴ. Nominative subject of αὔξει. This term may refer to either a structure, as here (Lincoln, 156), or to the process of building (see 4:12, 16, 29; contra Robinson, 165).

46

Ephesians 2:11-22

συναρμολογουμένη. Pres pass ptc fem nom sg συναρμολογέω (attributive). It is not an adverbial participle (means), since the growth will involve other factors (contra Lenski, 457). The implied agent is God. The metaphorical use of “fitting together” is derived from the architectural practice of squaring off stones in order to fit them together into a structure (cf. P.Ryl 233.6). αὔξει. Pres act ind 3rd sg αὔξω. See 4:15-16 for the same combination of participle and verb being used with “body” imagery. εἰς ναὸν ἅγιον. Goal. Ναὸν refers to a sanctuary building within the temple precincts (ἱερόν). ἐν κυρίῳ. Incorporative union (see also 1:3 on ἐν Χριστῷ). The referent is Christ, not God, given the Christocentric nature of the immediate context and the presence of θεοῦ in 2:22, which is clearly distinguished from the antecedent of ἐν ᾧ (Best, 288; contra Mitton, 116, who takes ἐν as “means”). To avoid redundancy with the initial ἐν ᾧ it is best to take ἐν κυρίῳ with ναὸν ἅγιον, not the main verb (contra Lincoln, 157, who attaches it to the verb and sees the redundancy as part of the writer’s normal style). 2:22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. ἐν ᾧ. Incorporative union (see 1:3 on ἐν Χριστῷ). The antecedent is Χριστοῦ Ἰησοῦ (2:20), since the accompanying καὶ indicates the PP repeats ἐν ᾧ of verse 21. ὑμεῖς. Nominative subject of συνοικοδομεῖσθε. συνοικοδομεῖσθε. Pres pass ind 2nd pl συνοικοδομεῖσθε. Metaphorical use of another architectural term: “to build up or construct of various parts” (BDAG, 974.1). The implied agent is God. εἰς κατοικητήριον. Goal, parallel with εἰς ναὸν ἅγιον, not result (contra Meyer, 397). This concludes the extended figure using architectural terms in 2:20-22, particularly with the οἰκοroot: ἐποικοδομηθέντες, θεμελίῳ, ἀκρογωνιαίου, οἰκοδομὴ, συναρμολογουμένη, ναὸν, συνοικοδομεῖσθε, κατοικητήριον. τοῦ θεοῦ. Subjective genitive. ἐν πνεύματι. Means. Rather than modifying the immediately



Ephesians 2:21–3:1

47

preceding phrase (contra Robinson, 72; Best, 290), this PP in parallel with ἐν κυρίῳ (2:21) gives the means by which Christians are “built together” (συνοικοδομεῖσθε). It completes a Trinitarian presentation of this salvation blessing that parallels 2:18.

Ephesians 3:1-13

1 Because of this, I, Paul, a prisoner of Messiah [Jesus] on behalf of you Gentiles—2in as much as you have heard about the stewardship of the grace from God that was given to me for you, 3that is, according to revelation the mystery was made known to me, as I wrote in brief, 4with reference to which, as you read, you are able to understand my insight into the mystery relating to the Messiah, 5 which in other generations was not made known to the sons of men, as now it has been revealed by the Spirit to his holy apostles and prophets, 6namely, that the Gentiles are fellow heirs and fellows members and fellow participants in the promise in Messiah Jesus through the gospel, 7of which I became a minister according to the gift, that is, the grace from God that has been given to me according to his power’s working. 8To me, less than the very least of all saints, this grace has been given: to preach to the Gentiles the unsearchable riches from Christ 9and to enlighten all about what is the plan with reference to the mystery, which had been hidden from the ages in God who created all things, 10in order that now the multi-faceted wisdom of God might be made known through the church to the rulers and authorities in the heavenly realms, 11according to the eternal purpose that he conceived in Messiah Jesus our Lord, 12in whom we have boldness to enter with confidence through faith in him. 13Therefore, I beg you not to be discouraged because of my afflictions on your behalf, which are your glory.

The beginning of this expository section appears set to introduce a statement of prayer but goes into a long digression before eventually getting to the prayer in 3:14. The digression introduces two grounds (3:2-7, 8-13) supporting Paul’s opening declaration of his status (Johnson). The coherence of the section is promoted by a reference to Paul’s difficult circumstances on behalf of the Ephesians, which brackets the entire section (3:1, 13), and the repeated phrase

48

Ephesians 3:1-13

τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι, which creates an inclusio for the first ground (3:2, 7). The two grounds are bound together at their boundaries (3:7, 8) by parallel statements, containing a description of Paul, reference to grace given, and a description of the work in terms of empowerment or the task itself. A number of themes recur throughout the passage further binding it together: μυστήριον (3:3, 4, 5, 9); knowledge terms—ἐγνωρίσθη, νοῆσαι, φωτίσαι, ἀπεκαλύφθη (3:3-5, 9-10); ἀποκεκρυμμένου, ἐγνωρίσθη (3:5, 9-10); χάριτος, δοθείσης, δωρεὰν (3:2, 7-8). 3:1 Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ] ὑπὲρ ὑμῶν τῶν ἐθνῶν— Τούτου χάριν. Reason. The preposition χάριν generally follows its genitive modifier and here points to a causal link between 2:1122 (Best, 294), with special emphasis on 2:18-22 (Lincoln, 172), not the whole of chapter two (contra Abbott, 76; see also 2:8 on τοῦτο). Since τούτου χάριν is repeated at 3:14, the link must be more than a loose transitional device (contra Mitton, 118). It does not denote purpose (contra LN 89.60), since there is nothing in the following context to which to tie it (Best, 294). ἐγὼ. Nominative subject of a verb not stated until 3:14 (κάμπτω). Παῦλος. Nominative in apposition to ἐγὼ. ὁ δέσμιος. Nominative in apposition to Παῦλος. Each nominative increases the specificity of the subject. τοῦ Χριστοῦ [Ἰησοῦ]. Possessive genitive. A number of scholars take the genitive as possessive (Lincoln, 173; though Wallace, 82, n. 30, recognizes nuances beyond simple possession). The full phrase is found in most manuscripts (∏46 ‫א‬2 A B D2 Â [K L P] Lect pm), while many manuscripts omit Ἰησοῦ (‫ *א‬D* F G 256 1319 1573 al), and a few read τοῦ κυρίου Ἰησοῦ (C Ψ). Best (294) prefers the shorter reading based on the transcriptional likelihood of an insertion rather than a deletion and the more frequent occurrence of Χριστός than Χριστός Ἰησοῦς in Ephesians. The one occurrence of Χριστοῦ Ἰησοῦ as a genitive modifier, however, is in the similar title ἀπόστολος Χριστοῦ Ἰησοῦ (1:1). On the titular use of Χριστός, see



Ephesians 3:1-3

49

1:1 on Χριστοῦ Ἰησοῦ. ὑπὲρ ὑμῶν. Advantage. τῶν ἐθνῶν. Genitive in apposition to ὑμῶν. 3:2 εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, εἴ γε. This combination of εἰ (normally introducing the protasis of a first class condition) and γε (emphatic, “indeed”), points to an assumption (“inasmuch as”; BDAG, 278.6.b; BDF §439.2) or ironic emphatic understatement (Simpson, 71), rather than an element of doubt (contra Abbott, 77–78). As the dash at the end of verse 1 indicates, this clause, which extends to 3:7, interrupts Paul’s original train of thought, which is picked up at 3:14 with the repetition of τούτου χάριν, creating an anacoluthon. ἠκούσατε. Aor act ind 2nd pl ἀκούω. The distinction between ἀκούω plus genitive meaning, “to hear,” and ἀκούω plus accusative meaning, “to understand,” does not seem to be consistent in the GNT (Wallace, 133; cf. 1:13, 15; 4:21). Many conclude that the writer is referring to an “indirect report” (e.g., Best, 297, who says a verb “to remember” would have been used for a “direct report”), though such a fine distinction is not clear. τὴν οἰκονομίαν. Accusative direct object of ἠκούσατε. The sense “plan” accords with 3:9 (Best, 298), but the emphasis in the passage on Paul’s calling as an apostle and use of this term in analogous passages (1 Cor 9:17; Col 1:25; cf. Eph 1:10) points to the sense of “stewardship.” τῆς χάριτος. Epexegetical genitive. τοῦ θεοῦ. Genitive of source. τῆς δοθείσης. Aor pass ptc fem gen sg δίδωμι (attributive). The implied agent is God. μοι. Dative indirect object of δοθείσης. εἰς ὑμᾶς. Advantage. 3:3 [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, [ὅτι]. Introduces a clause that is epexegetical to οἰκονομίαν. The

50

Ephesians 3:1-13

conjunction is found in ∏46 B F G pc and omitted in ‫ א‬A C D Ψ 33 Â pc. Its inclusion is more congruent with the style of the letter, creating a clause that runs through 3:7. Without the ὅτι an independent sentence would start at 3:3, leaving 3:2 a short sentence in contrast to the style of Ephesians. κατὰ ἀποκάλυψιν. Standard, including reason or ground (BDAG, 512.5.a.δ). Fronted for emphasis. ἐγνωρίσθη. Aor pass ind 3rd sg γνωρίζω. The implied agent is God. μοι. Dative indirect object of ἐγνωρίσθη. τὸ μυστήριον. Nominative subject of ἐγνωρίσθη. προέγραψα. Aor act ind 1st sg προγράφω. This is the third of a series of aorist verbs that provide background material of Paul’s or his audience’s prior actions (ἠκούσατε, ἐγνωρίσθη, προέγραψα). ἐν ὀλίγῳ. Manner. Here, “in brief” (BDAG, 703.3) 3:4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ, πρὸς ὃ. Reference, specifically standard (“with reference to which”; BDAG, 875.3.e.δ). The antecedent of the neuter relative pronoun is the previous written material referenced in 3:3b. δύνασθε. Pres mid ind 2nd pl δύναμαι. The middle is used with a verb of state or condition in which the subject is the center of gravity (Miller, 429). ἀναγινώσκοντες. Pres act ptc masc nom pl ἀναγινώσκω (temporal, Abbott, 80). It is not means, since the action of the main verb with its complement would be basically clear without it (contra Barth, 330; cf. Wallace, 628-29). νοῆσαι. Aor act inf νοέω (complementary). τὴν σύνεσίν. Accusative direct object of νοῆσαι. This “insight” is not the faculty, but the content of comprehension (BDAG, 970.2; LN 32.6, not 32.26). μου. Possessive genitive. ἐν τῷ μυστηρίῳ. Goal in place of εἰς (BDAG, 970.2). The phrase σύνεσις ἐν is an LXX expression (LXX Dan 1:4, 17; 9:13, 23; 10:1, 11). τοῦ Χριστοῦ. Genitive of reference (“relating to”; Abbott, 80).



Ephesians 3:3-5

51

It is not epexegetical (“that is, the Messiah”), since the mystery’s content is salvation blessings (cf. Col 1:27; 4:1). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. 3:5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, The contrasting parallel structure of this clause includes three elements: a time marker, a verb of revelation, and a recipient. ὃ. Nominative subject of ἐγνωρίσθη. The antecedent is μυστηρίῳ (3:4), not its more remote occurrence in 3:3a (Best, 304). γενεαῖς. Dative of time, setting up a contrast with νῦν (3:5b). The parallel structure is marred if the referent is to humans (as an indirect object with τοῖς υἱοῖς τῶν ἀνθρώπων in apposition to it; contra Hodge, 163) or spiritual powers. ἐγνωρίσθη. Aor pass ind 3rd sg γνωρίζω. The implied agent is God. Note the repetition from 3:3. τοῖς υἱοῖς. Dative indirect object of ἐγνωρίσθη. τῶν ἀνθρώπων. Attributive genitive with Semitic influence (see 2:2 on τῆς ἀπειθείας). The phrase τοῖς υἱοῖς τῶν ἀνθρώπων refers to humankind in general (cf. LXX Gen 11:5; Joel 1:12). ὡς. Comparative. ἀπεκαλύφθη. Aor pass ind 3rd sg ἀποκαλύπτω. The implied agent is God. τοῖς ἁγίοις ἀποστόλοις . . . καὶ προφήταις. Dative indirect object of ἀπεκαλύφθη. Another instance of the plural personal construction (TSKS, see 2:20 on τῶν ἀποστόλων καὶ προφητῶν). For the meaning of the terms, also see 2:20 on τῶν ἀποστόλων καὶ προφητῶν. The νῦν and the order of the terms point to New Testament apostles and prophets. Given the focus on office or role, the “holiness” (ἁγίοις) in view is consecration in calling, evoking a reverence due to their special position in God’s plan (Best, 307). αὐτοῦ. Possessive genitive. The referent is not “Christ” (cf. Χριστοῦ, 3:4; contra Westcott, 46), but God, the implied agent of ἀπεκαλύφθη. Its position indicates it is a modifier of ἀποστόλοις only (Lincoln, 179). ἐν πνεύματι. Means.

52

Ephesians 3:1-13

3:6 εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, εἶναι. Pres act inf εἰμί (epexegetical of μυστήριον, 3:4). τὰ ἔθνη. Accusative subject of the infinitive. συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα. Accusative predicate of εἶναι. Because of the similarity of meaning among the terms, it is difficult to discern any rhetorical pattern, whether a building to a climax (contra Barth, 338) or a general statement followed by two particulars of it (Salmond, 305). The terms emphasize the unity of Jew and Gentile in salvation through a word play using the συν- prefix. τῆς ἐπαγγελίας. Genitive of association (Wallace, 130). ἐν Χριστῷ Ἰησοῦ. Location (see 1:3 on ἐν Χριστῷ; cf. 2:6, 13). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. διὰ τοῦ εὐαγγελίου. Means (cf. 1:13). 3:7 οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ. οὗ. Objective genitive with διάκονος. The antecedent is εὐαγγελίου. ἐγενήθην. Aor mid ind 1st sg γίνομαι. On the voice, see “Depon­ ency” in the Series Introduction. διάκονος. Predicate nominative of ἐγενήθην. κατὰ τὴν δωρεὰν. Standard. τῆς χάριτος. Epexegetical genitive. This is the concluding member of an inclusio signaled in 3:2. τοῦ θεοῦ. Genitive of source. τῆς δοθείσης. Aor pass ptc fem gen sg δίδωμι (attributive). The implied agent is God. μοι. Dative indirect object of δοθείσης. κατὰ τὴν ἐνέργειαν. Standard, not means (contra Mitton, 124). The PP most naturally modifies δοθείσης (Best, 316), rather than ἐγενήθην διάκονος (in apposition to κατὰ τὴν δωρεὰν; contra Westcott, 47). On the meaning of ἐνέργειαν, see 1:19 on τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος.



Ephesians 3:6-8

53

τῆς δυνάμεως. Subjective genitive. αὐτοῦ. Subjective genitive. The antecedent is θεοῦ. 3:8 ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ, ἐμοὶ. Dative indirect object of ἐδόθη. The so-called emphatic form of the pronoun is used four times in Ephesians, while the shorter form is used thriteen times (see also 6:19, 21). The pronoun is fronted for emphasis to contrast the unworthiness of the recipient with the divine source of the “ministry” grace. It begins a new sentence, which continues down through 3:12 and presents a second ground for the conclusion (3:1). τῷ ἐλαχιστοτέρῳ. Dative in apposition to ἐμοὶ. The comparative form is often used for the superlative, as here (lit. “less than the least”; Wallace, 302), though it may carry elative force in this case (“very least”; Robertson, 670; cf. 1 Cor 15:9). ἁγίων. Partitive genitive. On the meaning, see 1:1 on τοῖς ἁγίοις . . . καὶ πιστοῖς. ἐδόθη. Aor pass ind 3rd sg δίδωμι. The implied agent is God. Rhetorically, this verb and subject link by repetition the second ground with the first (3:2, 7). ἡ χάρις αὕτη. Nominative subject of ἐδόθη. The demonstrative points back to 3:7 (Eadie, 225), not forward to the infinitive clause (contra BDF §394). The reiteration of the granting of Paul’s apostolic “grace” highlights the contrast between the unworthiness of the recipient and its divine source. τοῖς ἔθνεσιν. Dative indirect object of εὐαγγελίσασθαι. Fronted for emphasis. εὐαγγελίσασθαι. Aor mid inf εὐαγγελίσασθαι (epexegetical, Lincoln, 182; not purpose, contra Eadie, 225). τὸ ἀνεξιχνίαστον πλοῦτος. Accusative direct object of εὐαγγελίσασθαι. The adjective ἀνεξιχνίαστον means, “not to be tracked out, inscrutable” (BDAG, 77). τοῦ Χριστοῦ. Genitive of source (BDAG, 832.2; contra Best, 318, who takes it as epexegetical).

54

Ephesians 3:1-13

3:9 καὶ φωτίσαι [πάντας] τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, καὶ. Continuative (Lincoln, 184), though Best (319) notes the possibility that it is epexegetical. φωτίσαι. Aor act inf φωτίζω (epexegetical). Metaphorically, “to make known in reference to the inner life or transcendent matters and thus enlighten” (BDAG, 1074.3.a; cf. 1:18). [πάντας]. Accusative “person” in a person-thing double accusative construction. The substantival adjective is found in most manuscripts (∏46 ‫א‬2 B C D F G Ψ 075 33 81 Â Lect pm), while a few scribes omitted it in an effort to smooth out the style (A pc; its absence in ‫ *א‬may indicate that it was not original and scribes added it because φωτίσαι, congruent with normal NT practice, seems to require an expressed direct object, Metzger 1994, 534). The longer reading, however, which is well attested and is also difficult, is probably original. τίς . . . κτίσαντι. Introduces the clausal complement, the “thing” in a person-thing double accusative construction. τίς. Predicate nominative of an implied equative verb. ἡ οἰκονομία. Nominative subject of an implied equative verb. Text critically, Â and a few late minuscules replace οἰκονομία with κοινωνία as an interpretive gloss (cf. KJV “fellowship”). However, οἰκονομία is supported by ∏46 “all known uncials, almost all minuscules, all known versions and patristic quotations” (Metzger 1994, 535). The sense is “plan” or “arrangement” (Best, 320), rather than “stewardship” (contra Lenski, 478). τοῦ μυστηρίου. Genitive of reference. Note the repetition of the theme (cf. vv. 3-4). τοῦ ἀποκεκρυμμένου. Prf pass ptc neut gen sg ἀποκρύπτω (attributive). The implied agent is God. Rhetorically, this participle participates in the contrasting parallelism of “hidden” (3:5a, 9) and “revealed” (3:3, 5b, 10). ἀπὸ τῶν αἰώνων. Temporal. The referent is temporal, not personal (“aeons” as “ages” not “supernatural powers”; Best, 320; contra BDAG, 33.4), since a close link to the powers in 3:10 is not established.



Ephesians 3:9-10

55

ἐν τῷ θεῷ. Locative (Lincoln, 185; cf. Col 3:3), or perhaps agency (Best, 321). τῷ . . . κτίσαντι. Aor act ptc masc dat sg κτίζω (attributive). Many scribes (Dc K L P Â al) added διὰ ᾿Ιησοῦ Χριστοῦ. The shorter reading has superior support (∏46 ‫ א‬A B C D* F G P 33 1319 1611 2127, most versions and early fathers) and there is no clear motivation for omitting the phrase, either unintentionally or intentionally. τὰ πάντα. Accusative direct object of κτίσαντι. 3:10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, ἵνα. Introduces a purpose clause, providing the purpose for why the apostolic “ministry” grace is given (ἐδόθη, 3:8; Best, 322). It is not linked to κτίσαντι (contra Beare, 671), since this is not the purpose of creation; nor is it connected to ἀποκεκρυμμένου, for the “hidden/revealed” pattern does not involve a purpose link (contra Abbott, 88). Only if the πάντας reading is rejected does it make sense to closely tie this purpose clause to φωτίσαι (Robinson, 170). Rather, this clause is the final purpose for why the apostolic “ministry” grace is given (ἐδόθη, 3:8; Best, 322). γνωρισθῇ. Aor pass subj 3rd sg γνωρίζω. Subjunctive with ἵνα. The implied agent is God not Paul (contra Hodge, 172–73) or the church (Barth, 363–66). νῦν. The temporal adverb contrasts with ἀπὸ τῶν αἰώνων (3:9). ταῖς ἀρχαῖς . . . ἐξουσίαις. Dative indirect object of γνωρισθῇ. For more on the meaning of the terms, see 1:21 on ἀρχῆς . . . κυριότητος. ἐν τοῖς ἐπουρανίοις. Locative, modifying ταῖς ἀρχαῖς . . . ἐξουσίαις rather than γνωρισθῇ. On the meaning, see 1:3 on ἐν τοῖς ἐπουρανίοις. διὰ τῆς ἐκκλησίας. Means. ἡ πολυποίκιλος σοφία. Nominative subject of γνωρισθῇ. τοῦ θεοῦ. Genitive of source.

56

Ephesians 3:1-13

3:11 κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, κατὰ πρόθεσιν. Standard, modifying γνωρισθῇ and thus portraying the revelation of the mystery as part of God’s eternal purpose (Eadie, 235). τῶν αἰώνων. Attributive genitive (“eternal”; Best, 327–28). The referent is temporal (Best, 327), given no indication of a personal referent (contra Schlier, 157). The plural of αἰών refers to a long period of time without beginning or end, also known as “eternity” (BDAG, 32.1.b). ἣν. Accusative direct object of ἐποίησεν. ἐποίησεν. Aor act ind 3rd sg ποιέω. The implied subject is God. The verb is used periphrastically with πρόθεσιν (“that which is planned in advance,” BDAG, 869.2.b) and is best taken to mean, “to conceive or make a plan” (Calvin, 256), rather than, “to achieve or accomplish a plan” (contra Lincoln, 189). Lincoln’s reasoning neither takes into account the parameters of πρόθεσις, nor the nature of the relation of that term to the participle in its other occurrence (cf. 1:11). ἐν τῷ Χριστῷ Ἰησοῦ. Sphere of reference in which the action takes effect (Eadie, 236; see 1:3 on ἐν Χριστῷ), not means (contra TEV). Χριστῷ is titular, not a name (cf. Calvin, 256; see 1:1 on Χριστοῦ Ἰησοῦ). Best (328) finds threefold titles, as here, used at solemn liturgical moments in the epistle (1:2-3, 17; 5:20; 6:23). τῷ κυρίῳ. Dative in apposition to Χριστῷ Ἰησοῦ. ἡμῶν. Genitive of subordination. 3:12 ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. ἐν ᾧ. Sphere of reference in which the action takes effect (Eadie, 236; see 1:3 on ἐν Χριστῷ), parallel with the construction in which the antecedent occurs. ἔχομεν. Pres act ind 1st pl ἔχω. τὴν παρρησίαν καὶ προσαγωγὴν. Accusative direct object of ἔχομεν. This is an impersonal TSKS construction. Given the mean-



Ephesians 3:11-13

57

ing of the terms and the PP that follows, it is better to see this as a hendiadys in which “access” is epexegetical to “boldness” (Becker, 592; Best, 329, “boldness to enter”), rather than as uniting distinct entities (internal attitude and external reality) as Wallace (286) contends. Lexically, παρρησίαν refers not to “freedom of speech” (contra Beare, 673), but to an “attitude of boldness” (Lincoln, 190), which is further explained by προσαγωγὴν ἐν πεποιθήσει. ἐν πεποιθήσει. Manner. διὰ τῆς πίστεως. Means. αὐτοῦ. Objective genitive. As Wallace (115) analyzes NT use of πίστις plus a personal or impersonal genitive, he finds the vast majority to be subjective genitives (e.g., Gal 2:16; 3:22; Rom 3:22; Phil 3:9). When “Christ” is the object of faith, πίστις it is normally introduced by ἐν (Gal 3:26; Col 1:4; 1 Tim 3:13; 2 Tim 3:15; cf. Rom 3:25; Eph 1:15). Since, however, ἐν ᾧ already accounts for Christ’s role in providing the access, and the believer’s faith is a strong theme in Ephesians (1:13, 15, 19; 2:8), the pronoun is best understood as objective here as well. 3:13 διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν. The unexpressed object of the main verb and subject of the infinitive have been supplied in three ways: (1) “I, Paul, ask you, Ephesians, not to lose heart”; (2) “I, Paul, ask God that you, Ephesians, not lose heart”; and (3) “I, Paul, ask God that I, Paul, not lose heart.” The second option is unlikely (contra Barth, 348), since it creates complicated syntax with a different subject for the infinitive than the supplied object for the verb. Paul’s prayer does not begin until 3:14 and, if this were a petition, one would expect a καί at 3:14. The third option is also unlikely (contra Thompson, 188), since it weakens the positive clause that follows and would be out of character for Paul (cf. 6:21; Rom 5:3-5; 2 Cor 12:10; Col 1:24). The first option is preferred given the two references to ὑμῶν that follow. διὸ. Inferential, drawing a conclusion from the whole of 3:1-12, i.e., both his present suffering (3:1) and his cosmically significant

58

Ephesians 3:1-13

apostolic ministry (3:2-12), rather than 3:12 only (contra Bratcher and Nida, 80), 3:8-12 only (contra Eadie, 238), or the digression’s content (3:2-12; contra Lincoln, 191). αἰτοῦμαι. Pres mid ind 1st sg αἰτέω. This is an indirect middle of a self-benefactive type (Kemmer, 268; Conrad, 9; contra Best, 331, and BDAG, 30, who see no real distinction between the active and middle with this verb), appropriate to making a request. The implied object is the Ephesians (see above). ἐγκακεῖν. Pres act inf ἐγκακέω (indirect discourse). The verb may mean either “be discouraged” or “be afraid” (BDAG, 272), probably the former here, since Paul’s afflictions do not create fearful circumstances for the Ephesians. The implied subject is the Ephesians (see above). ἐν ταῖς θλίψεσίν. Rather than attendant circumstance (contra Best, 331), this phrase modifying the verb gives the cause for the Ephesians’ potential discouragement (Lincoln, 191). μου. Objective genitive. ὑπὲρ ὑμῶν. Advantage. This picks up ὑπὲρ ὑμῶν τῶν ἐθνῶν in 3:1, and along with ἐν ταῖς θλίψεσίν, which parallels ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ], forms an inclusio for the section. ἥτις. Nominative subject of ἐστὶν. The antecedent is ταῖς θλίψεσίν (Best, 331), not the entire clause (“their not losing heart is their glory”; contra Mitton, 129). The singular form is in attraction to the predicate nominative δόξα. ἐστὶν. Pres act ind 3rd sg εἰμί. δόξα. Predicate nominative of ἐστὶν. This is not a metonymy of effect for cause, indicating that Paul’s afflictions ratify their faith and give them a cause to glory (contra Calvin, 258). Rather, the “glory” is eternal life/salvation (1:18; Col 1:27; Best, 332), which his sufferings promote (2 Cor 1:6; 4:12; 12:15). ὑμῶν. Possessive genitive. The second person pronoun is supported by “early and weighty” manuscripts (Metzger 1994, 535) (‫א‬ A B D F G Ψ 075 Â Lect pm), while many manuscripts (∏46 C 33 81 al) have ἡμῶν, which is almost certainly an unintentional error, since in later Greek η and υ were pronounced alike (Metzger 1994, 535).



Ephesians 3:13-14

59

Ephesians 3:14-21 14 Because of this, I bend my knees toward the Father, 15from whom every group in the heavens and on earth receives its name, 16 (praying) that he might give to you according to (the) riches of his glory to be strengthened mightily through his Spirit in the inner man, 17that is, that Christ might dwell in your hearts through believing, that having been rooted and grounded in love, 18you may be fully able to grasp with all the saints what is the breadth and length and height and depth, 19and may be able to know Christ’s love, which surpasses knowledge; (I pray) that you may be filled up to all the fullness of God. 20 Now to the one who is able to do beyond all things, far beyond what we ask or imagine, according to the power that is working in us, 21to him is the praise in the church and in Messiah Jesus for all generations forever and ever. Amen. This expressive section, which includes a prayer report (3:14-19; see also Rom 9:3; 10:1; 2 Cor 9:14; 13:7, 9b) and a doxology (3:2021; see also, e.g., Gal 1:5; Rom 11:36; 16:25-27; Phil 4:20), responds to the theological message of 2:1–3:13. Each portion follows the subgenre of one of the formal elements of early Christian worship (Larkin 2008, 97–98). The prayer report has a verb for praying, in this instance in the form of a metonymy drawn from one of the postures of prayer (3:14a); a PP of the one prayed for is substituted with a PP of the one prayed to (3:14b); and the prayer’s content in three petitions each introduced by ἵνα (3:16-17, 18-19a, 19b). The second and third elements are expanded by descriptive material. The doxology (Best, 348) contains (1) an extended addressee element (3:20); (2) a declaration of praise through an ascription of God’s character and qualities, again extended (3:21a); and (3) a PP marking the time period for the praise’s endurance (3:21b). Themes of “glory” and “power” bind the two elements together (3:16, 20-21). Not only does the prayer and doxology serve as a fitting conclusion to the first half of the letter, its doctrinal section (cf. Rom 11:33-36), it is also motivational for the ethical appeals of the second half (Johnson). It forms a peak and links back to another peak, the prayer of 1:15-19.

60

Ephesians 3:14-21

3:14 Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, Τούτου χάριν. Reason, resuming the link signaled in 3:1 (see 3:1 on Τούτου χάριν), but also picking up relevant content from the digression (3:2-13; Lincoln, 201). κάμπτω. Pres act ind 1st sg κάμπτω. The image κάμπτω τὰ γόνατά is a metonymy that paints a powerful picture of commitment to prayer. It substitutes for a verb for prayer introducing a prayer report (Wallace, 475). Congruent with its other occurrences in Paul (Rom 11:4; 14:11; Phil 2:10), there is a nuance of homage and humble allegiance (Eadie, 240). τὰ γόνατά. Accusative direct object of κάμπτω. μου. Possessive genitive. πρὸς τὸν πατέρα. Spatial, “extension toward a goal with the probability of some type of implied interaction or reciprocity” (LN 84.18). A great many manuscripts (‫א‬2 D F G Ψ Â pm) include τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ after πατέρα, while it is absent in ∏46 ‫ *א‬A B C P 33 al. The addition is probably a gloss suggested by 1:3, which distracts from the word play with πατριὰ (3:15) and limits the scope of paternal relationship explicit in 3:15. 3:15 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ἐξ οὗ. Source. πᾶσα πατριὰ. Nominative subject of ὀνομάζεται. The sense is neither the most specific (“family, clan”), since that does not fit the hosts of heaven (contra Lincoln, 202), nor the most general (“social grouping”; contra Best, 338), for that does not fit the image. Rather, “nation, group” has both the breadth and cohesion appropriate to the referent (Abbott, 94). As to referent, including the very general “societal structures” (τὰ πάντα, 1:10) goes beyond the personal relationship pointed to by the verb and the “Father, family” imagery (contra Barth, 381), and restricting it to “the redeemed” does not account for ἐν οὐρανοῖς (contra Mitton, 131). Rather, “nations, ethnic groupings” of humans on earth (cf. Gen 12:3; Gal 3:8) and “groupings” of angels in heaven (cf. 1 Enoch 69:4; 71:1; 106:5) are the referent (Best, 337). In NT usage the anarthrous attributive πᾶς



Ephesians 3:14-16

61

may indicate a class as a whole (“all”) or be distributive (“every”; Wallace, 253), as here, given the different realms in which the “families” exist (Best, 338). ἐν οὐρανοῖς. Locative. ἐπὶ γῆς. Locative. ὀνομάζεται. Pres pass ind 3rd sg ὀνομάζω. In the passive: “receives its name” (BDAG, 714.1). The present tense of the two verbs in the prayer’s introduction, including the description of the addressee, places them in the foreground giving prominence to the relationship between God and the pray-er and those prayed for. 3:16 ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, ἵνα. Introduces the clausal complement of a prayer verb implied by κάμπτω τὰ γόνατά (3:14; Wallace, 475). δῷ. Aor act subj 3rd sg δίδωμι. Subjunctive with ἵνα. ὑμῖν. Dative indirect object of δῷ. κατὰ τὸ πλοῦτος. Standard. τῆς δόξης. Likely epexegetical (“wealth of his glory” or “riches, that is, his glory”; Best, 339) rather than attributive genitive (“his glorious riches,” contra Mitton, 132), since the resources of God’s glory are the standard Paul is appealing to (cf. Rom 9:23; Phil 4:19; Col 1:27). αὐτοῦ. Subjective genitive. δυνάμει. Dative of manner, modifying κραταιωθῆναι, rather than instrumental (“with power”; contra Lincoln, 205), since the means is indicated by διὰ τοῦ πνεύματος, which follows (Best, 340). κραταιωθῆναι. Aor pass inf κραταιόω (direct object of δῷ). διὰ τοῦ πνεύματος. Intermediate agent (Wallace, 433). αὐτοῦ. Possessive genitive. εἰς τὸν ἔσω ἄνθρωπον. Locative, in place of ἐν (BDF §205), not goal (contra Barth, 390–94). The referent, according to Pauline anthropology, is the mental, moral, spiritual part of man (Rom 7:22; 2 Cor 4:16; BDAG, 82.5.a) in parallel with ταῖς καρδίαις (3:17; Best, 341), not “Christ” (contra Barth, 390–94).

62

Ephesians 3:14-21

3:17 κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν, ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι, κατοικῆσαι. Aor act inf κατοικέω. The infinitive clause is epexegetical to κραταιωθῆναι (Barth, 367), rather than another direct object of δῷ, without a conjunction (contra Beare, 678), or purpose or contemplated result (contra Eadie, 246). Normally, Paul speaks of Christians being “in Christ” (see 1:3 on ἐν Χριστῷ). The figurative use of κατοικέω points to the less common theme of Christ being “in Christians” (Rom 8:10; 2 Cor 4:10ff; 13:3, 5; Gal 2:20; 4:19; Col 1:27). τὸν Χριστὸν. Accusative subject of the infinitive. On the titular use Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. διὰ τῆς πίστεως. Means. The sense is the act of believing (cf. 1:15; 2:8; 3:12). ἐν ταῖς καρδίαις. Locative. On the meaning of καρδίαις (cf. ἔσω ἄνθρωπον, v. 16), see 1:18 on τῆς καρδίας. ὑμῶν. Possessive genitive. ἐν ἀγάπῃ. Locative, part of a metaphor in which love is the “soil” of the rooting. The PP modifies ἐρριζωμένοι καὶ τεθεμελιωμένοι and is fronted for emphasis, rather than modifying what precedes, since the latter would overload the infinitive clause and disrupts its parallelism with the previous infinitive clause (contra Robinson, 175). Its connection with ἐρριζωμένοι καὶ τεθεμελιωμένοι is in line with patterns detectable in the eulogy (1:4, 13; Best, 342). The explicit mention of “the love of Christ” (3:19), the theme in Ephesians of divine love as the origin of salvation (2:4; 5:2, 25), and God’s love as the basis for Christian living in Paul (Rom 5:5; 8:3539), all support God as the source of love here. ἐρριζωμένοι καὶ τεθεμελιωμένοι. Since there appears to be no finite verb in the immediately preceding context for these nominative participles to modify, scholars have made a number of suggestions for how they function: (1) imperatival (Turner 1965, 165–68); (2) presenting a subsidiary request, loosely linked to the preceding infinitives (Lincoln, 197, 207); (3) representing a brief parenthesis (Best, 342–43); or (4) adverbial/causal, giving a ground upon which or circumstances in which the following clause (3:18-19a)



Ephesians 3:17-18

63

occurs (Lenski, 494–95). Although ἵνα generally marks a clause boundary, here the adverbial expression, ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι, has been fronted right out of the ἵνα clause to make it particularly prominent. They are then nominative because they go with ἐξισχύσητε: “that, having been rooted and grounded in love, you might be able to grasp. . . .” ἐρριζωμένοι. Prf pass ptc masc nom pl ῥιζόω (causal; see above). τεθεμελιωμένοι. Prf pass ptc masc nom pl θεμελιόω (causal; see above). 3:18 ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, ἵνα. Introduces the clausal complement of a prayer verb implied by κάμπτω τὰ γόνατά (3:14; see also 3:16), the second petition in the prayer report, or perhaps a purpose clause modifying the preceding infinitival clause (so Eadie, 250). ἐξισχύσητε. Aor act subj 2nd pl ἐξισχύω. Subjunctive with ἵνα. This strengthened form of ἰσχύω means, “to be fully capable of doing or experiencing something” (BDAG, 350). καταλαβέσθαι. Aor mid inf καταλαμβάνω (complementary). The middle voice reinforces the subject’s role in “grasping, finding understanding” (Best, 343). σὺν πᾶσιν τοῖς ἁγίοις. Association. The referent is believers, pointing to a united corporate context (1:15; 3:8; 6:18) for the prayer’s answer, not heavenly beings (contra Best, 344, who again raises this possibility; see also 1:18 on ἐν τοῖς ἁγίοις). τί. Predicate nominative of an implied equative verb. The interrogative clause serves as the clausal direct object of καταλαβέσθαι. τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος. Nominative subject of an implied equative verb. This impersonal construction (TSKSKSKS) contains “distinct entities, though united” as “a spiritual plumb-line” (Wallace, 286; see 3:12 on τὴν παρρησίαν καὶ προσαγωγὴν). The following parallel clause (3:19) specifies the referent: ἀγάπην τοῦ Χριστοῦ (so Best, 346). For a survey of other referents that have been posited, see Barth, 395–97.

64

Ephesians 3:14-21

3:19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. γνῶναί. Aor act inf γινώσκω (complementary with ἐξισχύσητε, v. 18). τε. Continuative. This τε solitarium (without a subsequent corresponding καί or τε) adds a distinct proposition characterized by sameness in that it refers to a different aspect of the same pragmatic unit: ἀγάπην (Levinsohn, 106–7). τὴν . . . ἀγάπην. Accusative direct object of γνῶναί. ὑπερβάλλουσαν. Pres act ptc fem acc sg ὑπερβάλλω (attributive; cf. 1:19; 2:7). Rhetorically, this is part of an oxymoron: Paul prays they will be able to “know” a love that surpasses “knowledge.” τῆς γνώσεως. Genitive of comparison with ὑπερβάλλουσαν (BDAG, 1032). τοῦ Χριστοῦ. Subjective genitive (Wallace, 121), not objective genitive (contra Günther and Link, 545), given the use of Χριστὸν in the parallel first petition (v. 17). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. ἵνα. Introduces the clausal complement of a prayer verb implied by κάμπτω τὰ γόνατά (v. 14; see also vv. 16, 18), or less likely a purpose clause modifying the preceding clause (Abbott, 101), verse 18 (Meyer, 427), verses 17-18 (Lenski, 498), or all of the preceding petitions (Eadie, 258). The clause’s content and brevity suggest that this final petition gathers together all the previous ones (Best, 347). πληρωθῆτε. Aor pass subj 2nd pl πληρόω. Subjunctive with ἵνα. Given the Christocentric focus of the immediate context (3:17, 19a), Christ is the implied agent. The reading πληρωθῆτε εἰς . . . τοῦ θεοῦ is amply attested by good representatives of both the Alexandrian and Western families (‫ א‬A C D F G Ψ Â pm) and best accounts for the other readings. Due to the syntactic awkwardness of εἰς a number of important manuscripts have πληρωθῇ πᾶν τὸ πλήρωμα τοῦ θεοῦ (∏46 B [33 adds εἰς ὑμᾶς after θεοῦ] 1175 pc). εἰς πᾶν τὸ πλήρωμα. Goal. τοῦ θεοῦ. Objective genitive. The “fullness” may be understood either actively with a subjective genitive (“that which God fills”) or passively with an objective genitive (“what fills God”). If “divine



Ephesians 3:19-20

65

love” as a gift to Christians, the passage’s theme, is the referent of πλήρωμα, then, the latter makes good sense of the phrase. 3:20 Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, Τῷ . . . δυναμένῳ. Pres mid ptc masc dat sg δύναμαι (substantival). On the middle voice, see 3:4 on δύνασθε. Dative as the topic in the topic construction brought forward from 3:21 (see 2:1 on ὑμᾶς). The referent is God, the nearest antecedent (3:19), and not Christ, who is explicitly mentioned in the praise statement (3:21). δὲ. Transitional, marking movement from the prayer proper to a response in a doxology (see the passage overview at 3:14 for a description of the form). ὑπὲρ πάντα. Comparison (“a degree which is beyond that of a compared scale of extent”; LN 78.29), modifying ποιῆσαι. The PP ὑπὲρ πάντα, and the adverbial construction, ὑπερεκπερισσοῦ ὧν, should be viewed as separate modifiers of the verb, with the latter repeating in more detail the sense of the former (Eadie, 260). There is wide support for the inclusion of ὑπέρ (‫ א‬A B C Ψ 33 Â pm), though some manuscripts (∏46 D F G pc), apparently in an attempt to eliminate the redundancy (Metzger 1994, 536), omit ὑπέρ, making πάντα the direct object of ποιῆσαι. The longer and more difficult reading is preferred. ποιῆσαι. Aor act inf ποιέω (complementary). ὑπερεκπερισσοῦ. Adverb (“quite beyond all measure,” “superabundantly”; BDAG, 1033). ὧν. Syntactically, the relative pronoun functions as the direct object of αἰτούμεθα, but it has been attracted to the case of its unexpressed antecedent (τούτων), which would have been a genitive of comparison with ὑπερεκπερισσοῦ. αἰτούμεθα. Pres mid ind 1st pl αἰτέω. On the middle voice, see 3:13 on αἰτοῦμαι. νοοῦμεν. Pres act ind 1st pl νοέω. κατὰ τὴν δύναμιν. Standard. Note the word play in the immediate context: Τῷ . . . δυναμένῳ . . . δύναμιν.

66

Ephesians 3:14-21

τὴν ἐνεργουμένην. Pres mid ptc fem acc sg ἐνεργέω (attributive). The middle of a verb taking an “impersonal: generic agent” as its subject (Conrad, 10; BDAG, 335.1.b), not passive, which Best (350) says would emphasize God’s might. ἐν ἡμῖν. Locative. This is another example of the shift from second person plural referents in the prayer report (3:16-19) to first person plural referents in the doxology. 3:21 αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν. αὐτῷ. Dative of possession of an implied equative verb. Resumptive of the topic Τῷ . . . δυναμένῳ (3:20). ἡ δόξα. Nominative subject of an implied equative verb. While the LXX can represent doxologies with the optative (3 Kgdms 10:9; Job 1:21), Paul seems to approach doxologies as statements of praise that declare God’s perfections, typically using the indicative (Rom 1:25; 2 Cor 11:31; BDF §128.5). Following the biblical pattern, the term δόξα here refers to the honor and praise due him (Aalen, 46), rather than God’s splendor, his nature which manifests itself (contra Best, 350–51; cf. Eph 1:17; 3:16) ἐν τῇ ἐκκλησίᾳ. Locative, not means (contra Barth, 375, who presents both as options). ἐν Χριστῷ Ἰησοῦ. Sphere of reference (cf. 2 Cor 4:4; Phil 4:19; see also 1:3 on ἐν Χριστῷ). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων. Temporal, i.e., a “marker of an extent of time” (LN 67.117). Although one could identify genitive functions—τοῦ αἰῶνος (partitive genitive) and τῶν αἰώνων (epexegetical genitive) with the phrase literally meaning, “for all the generations of the age, that is, the ages”—τοῦ αἰῶνος τῶν αἰώνων should be understood as a unit/idiom pointing to eternity (Best, 351). A reference to eternity is consistent with other NT doxologies (Rom 1:25; 11:36; 16:27; 2 Cor 11:31), but in this case a particularly emphatic expression is used (Eadie, 264), which employs the figurative senses of γενεά (“undefined time period”; BDAG, 192.3.b) and αἰών (“of time to come which, if it has no end, is also known as eternity”; BDAG, 32.1.b).



Ephesians 3:20–4:1

67

ἀμήν. This particle indicates a strong affirmation of what has been stated. The term is a transliteration of the Hebrew ‫( ָאֵמן‬niph. “show oneself firm, dependable,” be faithful; hiph. “have faith,” believe; Bietenhard, “ἀμήν,” 97). Though Paul may be speaking as a spokesman of the congregation in response to the doxology (Barth, 376), it is better to view the “amen” as Paul’s own affirmation of the doxology (Best, 351–52; cf. Rom 1:25; 9:5; 11:36; 15:33; 16:27).

Ephesians 4:1-6

Therefore, I, a prisoner in the Lord, urge you to walk worthy of the calling to which you were called, 2with all humility and gentleness, with patience, by bearing with one another in love, 3by being diligent to maintain the unity the Spirit produces in the bond of peace. 4There is one body and one Spirit, just as also you were called in one hope from your calling; 5one Lord, one faith, one baptism; 6one God and Father of all, who is over all and through all and in all. 1

This paragraph introduces the ethical portion of the letter (4:1–6:9) with παρακαλῶ, Paul’s typical way of beginning ethical instruction (Rom 12:1; 1 Cor 1:10; 2 Cor 10:1; 1 Tim 2:1). The ethical section, with a climactic exhortation following (6:10-20), contains five hortatory units (4:1-16; 4:17-32; 5:1-5; 5:6-14; 5:15–6:9). An introductory οὖν + περιπατέω (and sometimes γίνεσθε) signals the start of each unit (cf. Johnson). The paragraph is an exhortation to unity followed by an exposition of the motivational grounds for such a pursuit (4:7-16), and together they form a peak (see Introduction). The exhortation paragraph itself divides into a hortatory section (4:1-3) and a grounds unit (4:4-6). Paul begins his exhortation with a generic encouragement (4:1), which could apply to the entire ethical portion. Four specific exhortations follow, two PPs (4:2a, b) and two participial constructions (4:2c, 3), which present in chiastic fashion the qualities and then the actions, first internally and positively directed (“with humility and gentleness” . . . “endeavoring to maintain unity,” 4:2a, 3) and then externally in response to negative circumstances (“with patience” . . . “bearing with one another,” 4:2; contra Johnson who subordinates the first participial construction

68

Ephesians 4:1-6

to the second PP). The paragraph’s coherence is sustained by the unity theme through the repetitive use of “one” and “all.” 4:1 Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, Παρακαλῶ. Pres act ind 1st sg παρακαλέω (“to urge strongly”; BDAG, 765.2). Best (360) labels this a formula for polite command in a letter. οὖν. Inferential. The conjunction connects the ethical section to the entire doctrinal section of the first three chapters (Lincoln, 234; cf. Rom 12:1; 1 Thess 4:1; Col 3:1), rather than to chapter three alone (contra Eadie, 266; Robinson, 177). ὑμᾶς. Accusative direct object of παρακαλῶ. ἐγὼ. Nominative subject of παρακαλῶ. In Ephesians, Paul uses explicit subjects to indicate personal involvement in prayer (1:15; 3:1), to underline his perspective in exposition (5:32), and here to stress his authority in giving ethical instruction (contra Wallace, 321, n. 11, who views it as marking servility, perhaps reading this notion into the pronoun from the following reference to ὁ δέσμιος ἐν κυρίῳ). ὁ δέσμιος. Nominative in apposition to ἐγὼ. ἐν κυρίῳ. Sphere of reference, characterizing an activity or state as Christian (Oepke, 541; see also 1:3 on ἐν Χριστῷ), not causal (contra TEV) or advantage (contra Chrysostom, Hom. Eph 4:1 [PG 62.56-58]). The referent is Christ. ἀξίως. Manner, fronted for emphasis. περιπατῆσαι. Aor act inf (complementary; Wallace, 652). On the meaning, see 2:2 on περιεπατήσατε. τῆς κλήσεως. Genitive with ἀξίως. ἧς. Genitive by attraction to κλήσεως, but functioning as α dative of means (MHT, 1:93). ἐκλήθητε. Aor pass ind 2nd pl καλέω. God is the unexpressed agent. The word play with καλ- cognates occurs in a chiastic pattern (κλήσεως . . . ἐκλήθητε . . . ἐκλήθητε . . . κλήσεως; vv. 1, 4) and highlights salvation as the content of the standard and the motivation for right conduct.



Ephesians 4:1-3

69

4:2 μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος. Manner (cf. LN 89.79: “a marker of circumstances which contribute significantly to the context of the principal event”). The PP modifies the previous infinitive, not the following participle, since it is the first member of a four part chiastic structure marked by the repetition of the preposition (Best, 361; contra NJB; see also the passage overview). μετὰ μακροθυμίας. Manner, modifying περιπατῆσαι (v. 1). See also above. ἀνεχόμενοι. Pres mid ptc masc nom pl ἀνέχω (means; see Wallace, 652). BDAG (78) observes that this verb only occurs in the middle in biblical literature. Many see this and the following participle as examples of a Semitic imperatival use (Best, 364; Turner 1965, 165; Moule, 179; cf. Robertson, 946), but this view lacks any contextual support. The nominative case rules out the view that the participles modify one or both previous PPs (contra Hodge, 200). Although they could be classified as “hanging nominatives,” again under Semitic influence (Moule, 105), the nominative participles more likely modify παρακαλῶ . . . περιπατῆσαι, a periphrastic equivalent of περιπατήσατε. ἀλλήλων. Genitive direct object of ἀνεχόμενοι. ἐν ἀγάπῃ. Manner (“lovingly,” Eadie, 270; not means, contra Lincoln, 236; or cause, contra Hodge, 200). This phrase is linked to the immediately preceding participle (Eadie, 270). 4:3 σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης· σπουδάζοντες. Pres act ptc masc nom pl σπουδάζω (means; see v. 2 on ἀνεχόμενοι). τηρεῖν. Pres act inf τηρέω (complementary). Lexically, “to maintain” is a particular nuance of “causing a state, condition, or activity to continue,” namely, “of holding on to something so as not to give it up or lose it” (BDAG, 1002.2.c). τὴν ἑνότητα. Accusative direct object of τηρεῖν. τοῦ πνεύματος. Genitive of production/producer (Wallace,

70

Ephesians 4:1-6

105). The referent is the Holy Spirit, rather than a “communal spirit,” for which one would expect the phrase in the reverse: “spirit of unity” (Best, 365). ἐν τῷ συνδέσμῳ. Means as either the readers’ (Lincoln, 237) or the Spirit’s (TEV) work, not locative in parallel with ἐν ἀγάπῃ (v. 2) in the preceding participial construction (contra Eadie, 272; Abbott, 107). The noun refers to “that which brings various entities into a unified relationship” (BDAG, 966.2) τῆς εἰρήνης. Epexegetical genitive (Best, 365). 4:4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· Because of the lack of conjunction (asyndeton), it is difficult to discern how this three-verse section (4:4-6) connects to the context. To appeal to form (the nominatives) and link these items to the preceding loosely attached nominative participles makes the connection too tightly focused (contra Robinson, 178). Simply to treat it as transitional, continuing the theme of unity and preparing for the subsequent expository section (4:7-16), does not relate the verses in a focused enough fashion to the hortatory section’s content (4:1-3; contra Best, 366). The tie to 4:1-3 is not through continuing exhortation, with these verses carrying imperatival force (Best, 366), but rather these verses support the preceding exhortation by giving the grounds for the call to unity (Abbott, 107; contra Eadie, 272, who views them as “assertory illustrations”). Stylistically, the lack of connectives at the beginning and throughout the section makes the language more “vivid and impressive.” Indeed, the lack of verbs portrays the material as an “abrupt emphatic reminder” to the audience, as if Paul were addressing them in person (Abbott, 107–8). See also the passage overview. ἓν σῶμα καὶ ἓν πνεῦμα. Nominative subject of an implied equative verb. καθὼς. Comparative, rather than causal (see Best, 367). ἐκλήθητε. Aor pass ind 2nd pl καλέω. See also verse 1. ἐν μιᾷ ἐλπίδι. Locative. This is the element in which calling takes effect (Eadie, 273; cf. Paul’s use of ἐν with καλέω in 1 Thess 4:7;



Ephesians 4:3-6

71

1 Cor 7:15; Col 3:15; Rom 9:7), not instrumental (contra Meyer, 439) or association (contra Abbott, 108). “Hope” is not the feeling of “confident expectation,” but its content (Eph 1:18; Best, 367; cf. BDAG, 319.1.b.β: “especially pertaining to matters spoken of in God’s promises”). τῆς κλήσεως. Genitive of source. ὑμῶν. Possessive genitive. 4:5 εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς κύριος. Nominative subject of an implied equative verb. The referent is Christ (cf. 4:1 and other uses without modifiers, e.g., 2:21; 4:17; 5:17, 19, 22; 6:4, 8). The title implies authority and a corresponding allegiance. μία πίστις. Nominative subject of an implied equative verb. The referent is not the subjective “act of believing” (common in Ephesians: 1:15; 2:8; 3:12, 17; 6:16, 23; contra Eadie, 275), but rather the objective use, i.e., the content of what is believed (Best, 368; cf. 4:13; Rom 1:5; 10:8; Gal 1:23; 3:23; Col 1:23; 2:7; 1 Tim 3:9; 4:1, 6). ἓν βάπτισμα. Nominative subject of an implied equative verb. 4:6 εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. εἷς θεὸς καὶ πατὴρ. Nominative subject of an implied equative verb. The combination of titles occurs consistently in Ephesians in formal or liturgical contexts: salutation, 1:2; doxology, 1:3; prayer, 1:17; thanksgiving, 5:20; benediction, 6:23 (cf. 3:9, 14). πάντων. Genitive of subordination. The fourfold πᾶς in this climactic statement probably all have the same gender, whether neuter or masculine (Best, 371). There is not enough in the context to distinguish the use of different genders with different items. Paul’s frequent cosmic focus in Ephesians, particularly with the use of πᾶς (1:10, 22, 23; 3:9, 15; 4:10), would be congruent with neuter gender. The term πατὴρ, however, denotes personal relationship, and the theme of church unity here (4:4) followed by a focus on individual church members (4:7) suggests that the gender is masculine and thus personal (contra Lincoln, 240; Best, 371).

72

Ephesians 4:7-16

ὁ. The article functions as an adjectivizer changing the PPs into a large attributive modifier of εἷς θεὸς καὶ πατὴρ. ἐπὶ πάντων. Here, “a marker of the object over which someone exercises a control or authority” (LN 37.9). διὰ πάντων. Intermediate agent, i.e., God operates through all Christians (Hoehner, 520, in his discussion, though not his labeling), not spatial, “extension through an area or object” (LN 84.29; contra Salmond, 323, as immanence; contra Eadie, 277, as providence; contra Alford, 3:114, as coextensiveness of redemptive work in the whole nature of man). This intermediate agency use prepares for the discussion of the harmonious exercise of a diversity of giftings (4:7-16) and it avoids redundancy with the following PP. ἐν πᾶσιν. Sphere, an “intimate and special union and habitation” (“indwelling”) of the redeemed (Eadie, 277). The adjective πᾶσιν is strongly supported by both Alexandrian and Western witnesses (∏46 ‫ א‬A B D P 33 pm), while there is Western and Byzantine support for adding ἡμῖν (D F G Ψ Â al). The latter is an explanatory gloss in order to make explicit the personal reference of πᾶσιν to Christians (Metzger 1994, 536).

Ephesians 4:7-16

Now to each one of us grace was given according to the measure of what Christ gives. 8Therefore, it says, “After he ascended into heaven, he captured a catch of prisoners; he gave gifts to men. 9 Now the fact that he ascended, what does it mean except that he also descended into lower regions of the earth? 10The one who descended himself is also the one who ascended far above all the heavens in order that he might fill all things. 11And he himself gave some who are apostles, and others who are prophets, and others who are evangelists, and others who are pastor-teachers, 12for the equipping of the saints for the activity of service, for the building up of Messiah’s body 13until we all attain to unity with respect to the faith and to the knowledge of the Son of God, to a mature man, to the measure of the maturity with reference to the fullness of Christ, 14 in order that we might no longer be children, being storm tossed and carried about by every wind of teaching by human trickery, by craftiness according to false teaching’s scheming, 15but by speaking 7



Ephesians 4:6-7

73

the truth in love, let us grow up in respect to all things unto him, who is the head, Christ, 16from whom the whole body being fitted, that is, being knit together through every connection that serves for a supply; according to the measured working of each individual part, the body lovingly causes its own growth for its upbuilding. This expository paragraph is marked as a distinct unit by its first person plural verbs in contrast to second plural verbs in the units preceding and following it. It provides the motivational grounds for the hortatory unit (4:1-6), as Paul describes the use of spiritual gifts for the benefit of the whole church in order to maintain its unity and to come to spiritual maturity (Johnson). According to Johnson’s discourse analysis, the “generic” segment (4:7-10) begins with a conclusion, Christ’s granting of spiritual gifts to each (4:7), supported by grounds comprised of a quotation from Psalm 68:18 (4:8) with its explanatory amplification in the form of a midrashic type interpretation (4:9-10). A “specific” segment follows (4:11-16, one sentence), which describes not only the means of the gift granting in persons with specific ministry gifts bestowed on the church (4:11), but also in a more extended fashion the intermediate and ultimate purpose of the gifting: united spiritual maturity (4:12, 13). Paul climaxes this segment with a negative and positive amplification of this purpose (4:14, 15-16). As he does so, he becomes explicitly parenetic (αὐξήσωμεν, 4:15), although much of the passage’s content might be labeled “mitigated exhortation” (Johnson; cf. Best, 374, who says the imperatival tone is latent throughout). The coherence of the paragraph is demonstrated by the following language that binds 4:7-10 and 4:11-16 together: εἷς ἑκάστος (4:7, 16); δίδωμι and cognates (4:7-8, 11); μέτρον (4:7, 13, 16); Χριστός (throughout but explicitly at 4:7, 12, 15); πληρόω and cognates (4:10, 13). 4:7 Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ. Ἑνὶ . . . ἑκάστῳ. Dative indirect object of ἐδόθη. The combination of the two terms produces a strong expression: “every single one.” Fronted for emphasis. δὲ. Transitional. This connective links an expository motiva-

74

Ephesians 4:7-16

tional grounds section with the exhortation section (4:1-6) that it supports. ἡμῶν. Partitive genitive. ἐδόθη. Aor pass ind 3rd sg δίδωμι. The implied agent is not God, the closest antecedent (4:6; contra Calvin, 271), but Christ as verses 8-10 go on to explain (Bratcher and Nida, 97). ἡ χάρις. Nominative subject of ἐδόθη. The referent is not salvation (2:5, 8; contra Candlish, 85) or sanctifying grace (contra, Barnes, 992), but ministry grace (3:2, 7, 8). κατὰ τὸ μέτρον. Standard. The significance of the figure is not an “apportioning” according to Christ’s will (1 Cor 12:11; Rom 12:3; contra Best, 377), but the “generosity” of Christ’s giving (Rom 8:32; Mitton, 144), as indicated by the “grace,” “giving,” and cosmic fullness themes in the immediate context (4:7-11). τῆς δωρεᾶς. Attributed genitive. This generous “measure” characterizes the gift (not subjective genitive, contra Eadie, 280). τοῦ Χριστοῦ. Subjective genitive (see 1:1 on θεοῦ). The quote and interpretation (4:8-10) and the subject of the specific statement on giving (4:11) rule out objective genitive (contra Lenski, 517). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. 4:8 διὸ λέγει, Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκεν δόματα τοῖς ἀνθρώποις. διὸ. Inferential, introducing a quotation (cf. 5:14) that serves as the grounds/proof for the assertion of 4:7. λέγει. Pres act ind 3rd sg λέγω. The unspecified subject in this brief introductory formula to Psalm 68:18 could be either “it/ Scripture” or “he/God.” The text here (“he gave gifts to men”) differs from both the MT and LXX (67:19–ἔλαβες δόματα ἐν ἀνθρώπῳ; “you [sg] received gifts among man”). Paul’s language is mirrored in the Targum (“You ascended to the expanse, O prophet Moses . . . you gave gifts to the sons of men”; cf. Syriac Peshitta; Lincoln, 243; Taylor 1991, 332–33, 336). The variant wording may reflect an accidental error. The difference between ‫“( לקח‬receive”; MT) and ‫“( חלק‬give, distribute the spoil”; cf. Targum and Syriac Peshitta) is a simple transposition of letters (Abbott, 113). Although most see



Ephesians 4:7-9

75

the transposition as accidental (Taylor 1991, 333) or intentional (Abbott, 113) on the part of the targumist from ‫ לקח‬to ‫חלק‬, it is better to see the creation of the variant proceeding in the other direction, since the meaning “to give, distribute the spoil” fits the context in Psalm 68 well, being congruent with the victorious king imagery and the accompanying PP (‫“ ;ָּבָא ָדם‬among man”; cf. Gen 49:7; Isa 53:12). Paul’s quotation, then, probably represents the original text form. Ἀναβὰς. Aor act ptc masc nom sg ἀναβαίνω (temporal; Wallace, 625). εἰς ὕψος. Locative: “extension toward a goal which is inside of an area” (LN 84.22). The term ὕψος points to a locale, “a high place,” and is often used as a euphemism for “heaven” in the LXX and NT (e.g., Luke 1:78; 24:49; BDAG, 1045.1.b). ᾐχμαλώτευσεν. Aor act ind 3rd sg αἰχμαλωτεύω. “To capture in war” (BDAG, 31). αἰχμαλωσίαν. Accusative direct object of ᾐχμαλώτευσεν. This cognate accusative construction emphasizes the totality of triumph as he leads conquered enemies in his train (Abbott, 113). ἔδωκεν. Aor act ind 3rd sg δίδωμι. The UBS4 text is congruent with both the MT and LXX and has strong early support (∏46 ‫ *א‬A C2 D* F G al). The addition of καί before ἔδωκεν in many manuscripts (‫א‬2 B C*, 3 D2 Ψ Â pm) likely reflects a scribal tendency to insert connectives to relieve unidiomatic Greek constructions (Metzger, 1994, 536). δόματα. Accusative direct object of ἔδωκεν. Again, we have a cognate accusative paralleling the word play in 4:7 (ἐδόθη . . . δωρεᾶς). τοῖς ἀνθρώποις. Dative indirect object of ἔδωκεν. 4:9 τὸ δὲ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα [μέρη] τῆς γῆς; τὸ. The article functions as a nominalizer, in this case turning the verb Ἀνέβη into the nominative subject of an interrogative clause. It probably also enables the verb to serve as a “context pointer,” suggesting that the entire quotation is under investigation. Paul’s

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question, then, is “What does this quotation mean?” (Wallace, 238; contra Best, 383, who says just a part of the quote is reintroduced). δὲ. Explanatory. This introduces not an inference (contra Eadie, 289, who poses this possibility), but an interpretive appropriation of the quotation. Ἀνέβη. Aor act ind 3rd sg ἀναβαίνω. τί. Predicate nominative of ἐστιν. ἐστιν. Pres act ind 3rd sg εἰμί. ὅτι. Introduces a substantival clause as subject of the εἰ μὴ clause with an understood equative verb. κατέβη. Aor act ind 3rd sg καταβαίνω. The shorter text found in the UBS4 is strongly supported (∏46 ‫ *א‬A C* D F G 33 al). The addition of πρῶτον after κατέβη in many manuscripts (‫א‬2 B C3 Ψ Â pm) appears to be a natural expansion introduced by copyists to elucidate the meaning (Metzger 1994, 536). εἰς τὰ κατώτερα. Locative: “extension toward a goal which is inside of an area” (LN 84.22). [μέρη]. The text with μέρη has strong external support (‫ א‬A B C D2 Ψ 33 Â pm), while μέρη is omitted in ∏46 D* F G pc. Metzger (1994, 537) notes that its absence from a few important manuscripts leaves one uncertain whether it was added later as an explanatory gloss or deleted early as “virtually superfluous.” τῆς γῆς. Partitive genitive, not genitive of comparison (“lower regions than the earth”; contra Turner 1965, 171; Wallace, 112, says that syntactically such an understanding is not possible if μέρη is part of the original text). The whole expression is likely a euphemism for Hades. To take this as an epexegetical genitive (Wallace, 99–100), “lower regions, i.e., the earth,” and identify the descent as either the incarnation (Best, 386) or Pentecost (W. H. Harris) is not supported by the context. 4:10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. ὁ καταβὰς. Aor act ptc masc nom sg καταβαίνω (substantival). Nominative subject of ἐστιν. αὐτός. The pronoun functions as “an intensive marker, setting



Ephesians 4:9-11

77

an item off from everything else through emphasis and contrast” (BDAG, 152.1). ἐστιν. Pres act ind 3rd sg εἰμί. καὶ. The adverbial use of καί (“also”), along with αὐτός, places additional stress on the subject. ὁ ἀναβὰς. Aor act ptc masc nom sg ἀναβαίνω (substantival). Predicate nominative of ἐστιν. Note the chiastic construction in verses 9-10: Ἀνέβη . . . κατέβη . . . ὁ καταβὰς . . . ὁ ἀναβὰς. ὑπεράνω πάντων τῶν οὐρανῶν. Locative, but with connotation of status (“a marker of superior status, suggesting an additional factor of degree—‘far above, considerably superior to’”; LN 87.31; cf. 1:21). The πᾶς indicates multiple heavens (Lincoln, 248). ἵνα. Introduces a purpose clause, making explicit the goal of the ascent, not both descent and ascent (Lincoln, 248). πληρώσῃ. Aor act subj 3rd sg πληρόω. Subjunctive with ἵνα. τὰ πάντα. Accusative direct object of πληρώσῃ. The entire universe is the referent (see 1:22 on πάντα). 4:11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, καὶ. Continuative. This καί continues the interpretation and appropriation of Psalm 68:18, particularly the phrase ἔδωκεν δόματα τοῖς ἀνθρώποις (v. 8), as the αὐτὸς (picked up from v. 10) and ἔδωκεν indicate (Lincoln, 248). αὐτὸς. Nominative subject of ἔδωκεν. This use of the pronoun to make the subject explicit both emphasizes it, so that the Christological source of the gifts is clearly in view, and by picking up the αὐτός of 4:10 reminds the reader that this is the supremely sovereign, ascended Christ. ἔδωκεν. Aor act ind 3rd sg δίδωμι. Although Barth (435) prefers the sense “appointed” in order to preserve a link between gifting and office, given the consistency of the “giving” theme throughout the passage, it is best to take the sense as “gave” (Best, 388; ἐδόθη ἡ χάρις . . . δωρεᾶς . . . ἔδωκεν δόματα, 4:7-8). τοὺς μὲν ἀποστόλους τοὺς δε προφήτας . . . διδασκάλους. Accusative direct object of ἔδωκεν. The use of μέν . . . δέ serves to introduce a series of items in a list (“some who are . . . others who

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are,” etc.; Best, 389). The construction (τοὺς μὲν . . . τοὺς δὲ) does not involve the article as a nominalizer of the particle creating an object-complement double accusative construction (“some of them to be apostles”; contra Porter, 113; Wallace, 212). According to Paul’s usage, ἀποστόλους probably should not be limited to the Twelve (contra Eadie, 298), but rather also includes those with the apostolic function of pioneer church planting missionaries (Abbott, 117; see also 2:20 on τῶν ἀποστόλων καὶ προφητῶν). Evangelism (2:17; 3:8) and the evangel (1:13; 3:6; 6:15, 19) are important themes in Ephesians (here εὐαγγελιστάς; cf. 2 Tim 4:5). The τοὺς . . . ποιμένας καὶ διδασκάλους construction should be viewed as a hendiadys (Barth, 438), with the second group being descriptive or restrictive of the first. As the shepherding office of elder or overseer involves being “apt to teach” (1 Tim 3:2; Titus 1:9; cf. Acts 20:2831), it may be characterized as a “teaching shepherd.” 4:12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, πρὸς . . . εἰς . . . εἰς. Purpose . . . purpose . . . purpose. With the lack of paratactic connectives, there is some ambiguity concerning the relationship of the three phrases and, hence, the actors in each. Taking them as parallel (Lincoln, 253), even if one defines the first as the ultimate purpose and the latter two as intermediate purposes (Eadie, 308), makes the actor the persons with the ministry gifts and functions of verse 11 (“apostles, prophets, evangelists, teaching shepherds”). This is in line with Paul’s style (cf. 1:3, 20-21; 2:7; 4:13-14) and fits the topic of the immediate context, the persons of verse 11. The change of preposition (πρὸς . . . εἰς), however, the placement of τῶν ἁγίων at verse 12a rather than 12c, and the theme of comprehensive active involvement of all in exercising ministry gifts and contributing to spiritual maturity (v. 7–“each one”; v. 15–“let us”; v. 16–“each one”) all point in a different direction (Best, 398; Barth, 478–81). The phrase τὸν καταρτισμὸν τῶν ἁγίων points to the persons of verse 11, while the second phrase, εἰς ἔργον διακονίας, is dependent on the first and describes what the “saints” will do (“work of service”; so Barth, 478–81), and the third,



Ephesians 4:11-13

79

οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, further describes the second (Best, 398; contra Mitton, 152, who sees this last task, i.e., incorporation of others into the church, as the work of the “4:11 group”). πρὸς καταρτισμὸν. Purpose. Rather than a more general “completing or perfecting” (contra Lincoln, 254), in line with the meaning of the subordinate purpose phrase that follows, it is better to take καταρτισμὸν as “equipping, preparing” or “training, discipline” (BDAG, 526), though Best (395) notes that the latter is not a clearly established sense of this term. τῶν ἁγίων. Objective genitive. On the meaning, see 1:1 on τοῖς ἁγίοις . . . καὶ πιστοῖς. εἰς ἔργον. Purpose. διακονίας. Epexegetical genitive. Without the definite article or any further specification of the ministry function congruent with those mentioned in 4:11, the term should be taken in the more general sense of “service,” which any of the saints may potentially perform (Best, 396; contra Abbott, 119, who sees “service” as an office, whether diaconal, 1 Tim 3:8, or being a “minister of the Word”; Rom 11:13; 2 Cor 4:1). εἰς οἰκοδομὴν. Purpose. The noun refers to the “process of building up” (BDAG, 696.1; cf. v. 16 and contrast 2:21). Given what follows, the qualitative aspect of spiritual maturity is in view, rather than the quantitative aspect, though the latter cannot be completely ruled out. τοῦ σώματος. Objective genitive. τοῦ Χριστοῦ. Possessive genitive. Another titular use (cf. v. 7; see 1:1 on Χριστοῦ Ἰησοῦ). 4:13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, μέχρι. Temporal, i.e., a “marker of continuance in time up to a point” (BDAG, 644.2.b). καταντήσωμεν. Aor act subj 1st pl καταντάω. Subjunctive with μέχρι indicating an undetermined, though not uncertain (there is no accompanying ἄν), point in the future. Here, the verb means,

80

Ephesians 4:7-16

“to reach a condition or goal” so that one comes to possess it (BDAG, 523.2.a; cf. Acts 26:7). οἱ πάντες. Nominative subject of καταντήσωμεν. εἰς τὴν ἑνότητα. Goal. The three PPs (εἰς . . . εἰς . . . εἰς), given their content, are parallel, complementary perspectives on the ultimate goal. Hence, the third does not describe the second (contra NIV), nor is the second in apposition to the first and the third in apposition to the second (contra Eadie, 313). τῆς πίστεως. Genitive of reference, rather than source, since these are the areas (contrast v. 14) in which unity is pursued. Since teaching is highlighted (v. 11d) and false teaching is warned against (4:14) in the context, πίστεως should be understood objectively (cf. 4:5) as the content of “what is believed” (Lincoln, 255), rather than subjectively as the act of “believing” (contra Lenski, 533) or as Christ’s “faithfulness” (contra Barth, 489). καὶ. Continuative, not epexegetical (contra Calvin, 283), as the repetition of the article indicates (Best, 400). An objective understanding of πίστις and a subjective understanding of ἐπιγνώσις require such discrete parallelism. τῆς ἐπιγνώσεως. Genitive of reference. The sense is subjective, i.e., the experiential knowledge of Christ (cf. 1:17), rather than objective, i.e., doctrinal knowledge (contra Eadie, 311). τοῦ υἱοῦ. Objective genitive (contra Barth, 489, who takes it as subjective, i.e., “Christ’s ‘faithfulness’ to God and ‘knowledge’ of his bride”). τοῦ θεοῦ. Genitive of relationship. The phrase τοῦ υἱοῦ τοῦ θεοῦ is a christological title that occurs only here in Ephesians. εἰς ἄνδρα τέλειον. Goal. Since the other references in Ephesians to the parallel concept, “new man,” deal with individual response (2:15; 4:24), and the image of “the mature man” is difficult to use corporately, it is best to take this PP as a reference to individual believers (Mitton, 154; contra Lincoln, 256, who sees it as a reference to the church; and Barth, 495–96, who sees it as a reference to Christ at his coming; cf. also Best, 402). εἰς μέτρον. Goal. On the meaning, see 4:7 on κατὰ τὸ μέτρον. ἡλικίας. Epexegetical genitive. Given the contrast with νήπιοι (v. 14) and the quality of spiritual maturity called for throughout, it is



Ephesians 4:13-14

81

better to see the figure as a spiritual extension of the literal meaning, “age, maturity” (BDAG, 436.2.a; contra Lincoln, 257; Eadie, 313, who take it as a spiritual extension of “bodily stature” because it is congruent with the connotation of ἄνδρα τέλειον, which precedes, and πληρώματος, which follows, and the growth imagery later in 4:16). τοῦ πληρώματος. Genitive of reference. This is not attributive, modifying ἡλικίας (“full stature”; contra Eadie, 313) or μέτρον (contra, Wood, 59), since such readings create unnecessary redundancy and do not take into account the particular use of the term in Ephesians (1:23; 3:19). τοῦ Χριστοῦ. Subjective genitive (Best, 402; cf. 1:23; not objective, contra Robinson, 183). 4:14 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης, ἵνα. Introduces a negative purpose clause, modifying ἔδωκεν (v. 11; Lincoln, 257) rather than καταντήσωμεν (v. 13; contra Eadie, 315). ὦμεν. Pres act subj 1st pl εἰμί. Subjunctive with ἵνα. νήπιοι. Predicate nominative of ὦμεν. The noun is used figuratively here to refer to spiritually immature Christians. κλυδωνιζόμενοι. Pres pass ptc masc nom pl κλυδιωνίζομαι (attributive). περιφερόμενοι. Pres pass ptc masc nom pl περιφέρω (attributive). The participle does not introduce a second separate image (contra Calvin, 284–85), but is part of a single image (Eadie, 315; Lincoln, 257). παντὶ ἀνέμῳ. Dative of means. As a figurative extension of “wind,” “a tendency or trend that causes one to move from a view or belief” (BDAG, 77.3). τῆς διδασκαλίας. Epexegetical genitive. The consistent Pauline usage of the articular διδασκαλία to refer to Christian doctrine (Rom 12:7; 1 Tim 4:13, 16; 6:1; 2 Tim 3:10; Titus 1:9; 2:7, 10), along

82

Ephesians 4:7-16

with the following context, suggests false teaching presenting itself as true teaching (Best, 405). ἐν τῇ κυβείᾳ. Instrumental (Lincoln, 258), not sphere (contra Alford, 3:119). The term κυβεία literally refers to “dice playing.” Here it functions as a metaphor for craftiness, trickery. τῶν ἀνθρώπων. Attributive genitive. ἐν πανουργίᾳ. Instrumental. Since πανουργία is just as general as κυβεία (“cunning, craftiness, trickery”; BDAG, 754), this PP should be viewed as in apposition to the previous one rather than dependent on it (contra Hoehner, 562). πρὸς τὴν μεθοδείαν. Standard (LN 89.9), not purpose (contra Eadie, 317). This PP modifies the previous one. τῆς πλάνης. Subjective genitive (Eadie, 317), not objective genitive (contra Best, 406), since τῆς πλάνης with the article is probably the equivalent of παντὶ ἀνέμῳ τῆς διδασκαλίας. It could also be attributive (“deceitful scheming”; Barth, 443; cf. 1 Thess 2:3; 2 Thess 2:11). 4:15 ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, ἀληθεύοντες. Pres act ptc masc nom pl ἀληθεύω (means). The verb refers to “speaking the truth” (not “doing the truth” or “living according to the truth”; contra Abbott, 123), with “truth” denoting the “truth of the gospel” (1:13; 4:21; Lincoln, 259) rather than honest speech. δὲ. Adversative. Note the chiastic pattern that helps bring out the contrast: ἐν πανουργίᾳ . . . τῆς πλάνης . . . ἀληθεύοντες . . . ἐν ἀγάπῃ (vv. 14-15). ἐν ἀγάπῃ. Manner, modifying ἀληθεύοντες and thus providing balance in the chiasm (see above; contra Eadie, 318–19, who takes it with αὐξήσωμεν). αὐξήσωμεν. Aor act subj 1st pl αὐξάνω/αὔξω (hortatory subjunctive). τὰ πάντα. Accusative of respect (Wallace, 203; Porter, 90). εἰς αὐτὸν. Goal (cf. v. 13: Lincoln, 261), not reference (contra Lenski, 542–44, who thinks goal is not congruent with the verb) or spatial in the sense of corporate union (contra Robinson, 102).



Ephesians 4:14-16

83

ὅς. Nominative subject of ἐστιν. ἐστιν. Pres act ind 3rd sg εἰμί. ἡ κεφαλή. Predicate nominative of ἐστιν. Χριστός. Nominative in apposition to κεφαλή. Without the article Χριστός functions as a proper name. 4:16 ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατ’ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. ἐξ οὗ. Source (Lincoln, 261). πᾶν τὸ σῶμα. Nominative subject of ποιεῖται. συναρμολογούμενον. Pres pass ptc neut nom sg συναρμολογέω (attributive). καὶ. Epexegetical. The architectural image (συναρμολογούμενον; on the meaning, see 2:21 on συναρμολογουμένη) is explained by a physiological one (συμβιβαζόμενον) that is much more congruent with the sentence’s theme of body growth (contra Lincoln, 262, who sees them as virtually synonymous with the second added for emphasis; and Barth, 447, who sees a vertical and horizontal relationship distinguishing the two participles). συμβιβαζόμενον. Pres pass ptc neut nom sg συμβιβάζω (attributive). The συν- prefixes on the participles (the ν changes to μ before the β with this verb) further underline the unity theme. διὰ πάσης ἁφῆς. Means. The link is to the more proximate preceding participles, rather than to the main verb (contra Alford, 3:120), underscoring each member’s role in promoting unity (Hoehner, 571). The meaning of ἁφῆς here is neither “joint” (contra Eadie, 322) nor “ligament” (contra BDAG, 155), since the latter is used in conjunction with “ligaments” in Col 2:19 (Barth, 448–49) and the former meaning is not fully congruent with the passage’s point: unity. Rather, the term should be taken more generally as “connection,” though applied physiologically (Barth, 449; cf. Aristotle, Meta. IV.1014B20-21). τῆς ἐπιχορηγίας. Epexegetical genitive. The image is of individual members being a “connection, contact which serves for supply” of spiritual nourishment to the body (Barth, 449).

84

Ephesians 4:17-24

κατ’ ἐνέργειαν. Standard, linked to the participles in parallel with the preceding PP, not to the immediately preceding PP (contra Hoehner, 575), nor to the main verb (contra Eadie, 323). On the meaning of ἐνέργειαν, see 1:19 on τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος. ἐν μέτρῳ. Manner (“measured working”), modifying κατ’ ἐνέργειαν (contra Hoehner, 576, who lets the meaning of μέτρον affect his analysis so that he classifies it as “proportion”). On the meaning of μέτρῳ, see 4:7 on κατὰ τὸ μέτρον. ἑνὸς ἑκάστου μέρους. Subjective genitive, modifying κατ’ ἐνέργειαν rather than ἐν μέτρῳ (contra Alford, 3:120). Note the inclusio formed with verse 7 ( Ἑνὶ δὲ ἑκάστῳ . . . κατὰ τὸ μέτρον . . . κατ’ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους). τὴν αὔξησιν. Accusative direct object of ποιεῖται. Note the fronting for emphasis and the word play with αὐξήσωμεν. τοῦ σώματος. Subjective genitive. ποιεῖται. Pres mid ind 3rd sg ποιέω. Both BDAG (151) and Wallace (412) label αὔξησιν . . . ποιεῖται a causative construction (“cause growth”). The middle voice, along with the repetition of σῶμα and the use of ἑαυτοῦ, highlights the subject focus of the verb. εἰς οἰκοδομὴν. Purpose. The term οἰκοδομὴν points to process (“edification”) not product (“edifice”; BDAG, 697.1-2). Again, architectural and physiological imagery are mixed (cf. 2:21; 4:12). ἑαυτοῦ. Objective genitive. ἐν ἀγάπῃ. Manner (“lovingly causes growth”), not the means by which the preceding PP is accomplished (contra Abbott, 127).

Ephesians 4:17-24

Now this I say and insist on in the Lord, that you no longer walk as indeed the pagans walk in futility with reference to their way of thinking, 18because they have been darkened in their understanding, since they have been alienated from the life of God, because of the willful ignorance that is in them, because of the hardness of their hearts, 19who because they have become dull, gave themselves over to debauchery to practice every kind of moral impurity in greediness. 20But you did not learn about the Messiah in this way, 17



Ephesians 4:16-17

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in as much as you heard about him and were taught in him, as the truth is in Jesus, 22that you should put off, with respect to your former manner of life, the old man, which is being corrupted according to its deceitful desires, 23but you should keep on being renewed with respect to your spirit, that is, your mind, 24and you should put on the new man, which has been created according to God’s image in terms of righteousness and piety that comes from the truth. 21

This section (following UBS4 paragraph divisions) presents two elements of the second set of hortatory nuclei (4:17-32) in the exhortation section (4:1–6:9; Johnson). A generic hortatory nucleus (4:17-19) resumes the general call of 4:1 (περιπατῆσαι) but with attention to the Christian’s change of spiritual condition. An expository paragraph with a mitigated hortatory character (4:2024) then explains that change both in terms of its inauguration (4:20-21) and through antithetical parallelism (4:22-24, ἀποθέσθαι . . . τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης . . . ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα). This exposition in turn serves as the motivational grounds for the third element: a specific hortatory nucleus along with exhortations concerning interpersonal relations in the church (4:25-32). Structurally, following the chiastic structure that Heil (28-29) proposes for the entire unit (4:17-32), verse 23 (ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν) represents the center of the chiasm, the thematic focus of the passage, on which all turns, though it may only represent the center of a chiasm in verses 22-24. The coherence of 4:17-19 is maintained by vocabulary from the semantic domain of attitudes and thoughts (νοὸς, v. 17; διανοίᾳ, ἄγνοιαν, and καρδίας, v. 18; and ἀπηλγηκότες, v. 19), and by second person plural pronouns. 4:17 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, Τοῦτο. Accusative direct object of λέγω, pointing forward to its clausal postcedent: μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ (cf. 5:5).

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Ephesians 4:17-24

οὖν. Resumptive. This second hortatory section picks up again the general hortatory call of 4:1-3, though stated in a negative fashion; not inferential (contra Calvin, 288). λέγω. Pres act ind 1st sg λέγω. καὶ. Epexegetical, but so linking the introductory verbs in a double phrase that is impressive and solemn in the style of Ephesians (cf. 1 Thess 2:12; Best, 416). μαρτύρομαι. Pres mid ind 1st sg μαρτύρομαι. The middle voice is used with a verb of emotive speech action (“testify” or “insist”; Kemmer, 269; Miller, 427, places it in the “positive or negative communication” category). Given the hortatory context, its meaning is “to urge something as a matter of great importance,” “insist, implore” (BDAG, 619.2; Abbott, 128; cf. 1 Thess 2:12), not “to affirm something with solemnity” (contra Lincoln, 276; cf. Gal 5:3). ἐν κυρίῳ. Sphere of reference, characterizing an activity or state as Christian (Oepke, 541; see 1:3 on ἐν Χριστῷ). The connotation is not primarily an appeal to Christ’s authority (contra Lincoln, 276), but their common position as believers (Best, 416). ὑμᾶς. Accusative subject of the infinitive. περιπατεῖν. Pres act inf περιπατέω (epexegetical to Τοῦτο; with the verbs of speech this amounts to introducing indirect discourse). The verb is used figuratively for ethical conduct. καθὼς. Comparative. καὶ. Adverbial (“also”), emphasizing the similarity of action with the pagans (τὰ ἔθνη). τὰ ἔθνη. Nominative subject of περιπατεῖ. Here, τὰ ἔθνη refers generally to “unbelievers” rather than to ethnic “Gentiles” (contra Best, 417; cf. BDAG, 276.2.a). The scribal addition of λοιπά (‫א‬c Db,c K L P Ψ Â al; Metzger 1994, 537), however, probably under the influence of Rom 1:13 and to emphasize the converts’ relations to the previous culture, shows that a great many readers of Greek took τὰ ἔθνη as “Gentiles.” The shorter text is decisively supported by ∏46 ∏49vid ‫ *א‬A B D* F G 33 pm. περιπατεῖ. Pres act ind 3rd sg περιπατέω. As is common, a singular verb is used with a neuter plural subject (τὰ ἔθνη). ἐν ματαιότητι. Locative, with περιπατέω, indicating “the sphere in which one lives or ought to live, so as to be characterized by that



Ephesians 4:17-18

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sphere” (BDAG, 803.2.a.δ). The referent is not to idolatry, though the OT labels it worthless (Jer 2:5; 8:19; LXX Esther 4:17; contra Barth, 526). Rather, given its position at the head of the description and the fact that it is modified by τοῦ νοῦς, the referent is more general: a total attitude that is worthless in thinking process and goal (Best, 418). τοῦ νοὸς. Genitive of reference, with νοὸς referring to “way of thinking.” αὐτῶν. Possessive genitive. 4:18 ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν, The relation of the first three participles and two PPs to one another and the immediate context, given the lack of connectives or other syntactic indicators, yields a number of possible interpretations. The first participle appears to modify περιπατεῖ (v. 17), with the gender and number of all three participles reflecting the sense rather than the syntax (an implied neuter plural subject with a singular main verb). The first participle should likely be taken as causal rather than result (contra Mitton, 160) or as more generally defining and explaining περιπατεῖ (contra Lincoln, 277–78; Best, 418–19). The second participle, ὄντες, likely modifies the first causally, with the third participle, ἀπηλλοτριωμένοι, serving as its predicate (Eadie, 329; not result, contra Lenski, 555). The two PPs are causal, each explaining the reason for both closely connected participial constructions (Best, 419; not just the second participle, contra Eadie, 331). The direct modification of the participles by each preposition means the second PP does not give the underlying cause of the first (contra Lincoln, 278), or explain the first, pointing to the culpability involved in the ignorance (contra Lincoln, 278). ἐσκοτωμένοι. Prf pass ptc masc nom pl (on the function, see above). τῇ διανοίᾳ. Dative of sphere. Best (419) would broaden the referent to “the whole person . . . who can experience knowledge and understand and accept salvation,” but the particular focus on mind

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Ephesians 4:17-24

and mindset in the passage should be maintained here (BDAG, 234.1, defines διανοία as “the faculty of thinking, comprehending, reasoning”). ὄντες. Pres act ptc masc nom pl εἰμί (on the function, see above). ἀπηλλοτριωμένοι. Prf pass ptc masc nom pl ἀπαλλοτριόω (on the function, see above). The perfect tense emphasizes the “continuing results, existing state.” As with ἐσκοτωμένοι, the voice could be taken as intransitive passive (“be/become alienated”). τῆς ζωῆς. Genitive of separation. τοῦ θεοῦ. Genitive of source. διὰ τὴν ἄγνοιαν. Cause (see also above). The ignorance is not simply “unawareness in relation to the deity” or “unintentional or involuntary (as opposed to deliberate) moral lapses” (contra BDAG, 13.2). Rather, given the parallel PP and Pauline usage, it is willful ignorance of God (Rom 1:19-21; 1 Thess 4:5; Barth, 500–501). The mind, understanding, or lack of it is a main theme in the context (νοὸς, διανοίᾳ, ἄγνοιαν, καρδίας; vv. 17-18). οὖσαν. Pres act ptc fem acc sg εἰμί (attributive). ἐν αὐτοῖς. Locative. διὰ τὴν πώρωσιν. Cause. The PP does not point to “blindness” (Best, 421; contra Robinson, 264–74), but rather to “hardness,” which in line with biblical usage involves obstinacy (Lincoln, 278; Exod 4:21; 9:12; Isa 63:17; Mark 3:5), as well as insensibility (Abbott, 131; Isa 6:10; Rom 11:7, 25; 2 Cor 3:14). τῆς καρδίας. Attributed genitive (Wallace, 91, lists this as a possible example). On the meaning, see 1:18 on τῆς καρδίας. αὐτῶν. Possessive genitive. 4:19 οἵτινες ἀπηλγηκότες ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ. οἵτινες. Nominative subject of παρέδωκαν. The antecedent is τὰ ἔθνη (v. 17) in a constructio ad sensum. ἀπηλγηκότες. Prf act ptc masc nom pl ἀπαλγέω (causal). The earliest manuscripts (∏46 A B) support ἀπηλγηκότες (“having become callous, without feeling”), “a word appropriate to the figure



Ephesians 4:18-20

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suggested by πώρωσις” (v. 18; Metzger 1994, 537). Several manuscripts, mainly Western (D F G P 1241supp pc), read ἀπηλπικοτες or ἀφηλπικότες (from ἀπελπίζω, “despair of oneself”). The latter is either a simple scribal error (ΛΓΗ read as ΛΠΙ) or perhaps an adjustment under the influence of 2:12. ἑαυτοὺς. Accusative direct object of παρέδωκαν. Fronted for emphasis to highlight personal culpability. παρέδωκαν. Aor act ind 3rd pl παραδίδωμι. τῇ ἀσελγείᾳ. Dative indirect object of παρέδωκαν. The term points to “undisciplined behavior,” especially, but not limited to, sexual excesses (Rom 13:13; 2 Cor 12:21; Gal 5:19; Best, 422; BDAG, 141). Note the use of πόρνος in the parallel passage (Eph 5:5). εἰς ἐργασίαν. Purpose. The noun denotes “an engagement in some activity or behavior with sustained interest” (BDAG, 390.1, “practice”). In this context, the focus is not on the “attention” given (contra Abbott, 132), but on the “activity” (Lincoln, 279). ἀκαθαρσίας πάσης. Objective genitive. This figurative use of ἀκαθαρσίας (“a state of moral corruption”; BDAG, 34.2) with πάσης can have a very general referent: “every kind of immorality” (cf. Best, 423; Rom 6:19; 1 Thess 2:3). Given its use elsewhere in Paul, however, either to refer to sexual sins (Rom 1:24; 1 Thess 4:7) or in lists with sexual sins (2 Cor 12:21; Gal 5:19; Col 3:5), and its presence with πόρνος at 5:5, the reference may be to “sexual sin” here as well (Best, 423; cf. Eadie, 332). ἐν πλεονεξίᾳ. Manner, modifying the verbal idea in ἐργασίαν (cf. Hoehner, 592), with πλεονεξία referring to “greediness, insatiableness” (BDAG, 824). 4:20 ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν, ὑμεῖς. Nominative subject of ἐμάθετε. The explicit subject pronoun and its position emphasizes the contrast between what the Ephesian Christians were taught and the practice of the pagans. δὲ. Adversative. οὐχ οὕτως ἐμάθετε. An example of litotes, i.e., using a negative statement to emphasize the positive (Abbott, 134). ἐμάθετε. Aor act ind 2nd pl μανθάνω. The aorist tense signals

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Ephesians 4:17-24

exposition of a background event viewed externally as a whole (summary action). A point in time event like conversion reads too much into the aorist tense (contra Abbott, 134). The semantics of the verb and the following verbs indicate that a process is involved (Barth, 504). τὸν Χριστόν. Accusative direct object of ἐμάθετε. Likely a metonymy for Christian teaching (BDAG, 615.1), particularly the Christian way of life (Mitton, 162). On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. 4:21 εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, εἴ γε. Causal (see 3:2 on εἴ γε), introducing a confident assumption that serves to explain v. 20 (Lincoln, 280). αὐτὸν. Accusative direct object of ἠκούσατε. ἠκούσατε. Aor act ind 2nd pl ἀκούω. On the tense, see verse 20 on ἐμάθετε. The experience referred to is probably “hearing with understanding” (cf. Mark 9:7), occasionally expressed with the accusative (Robertson, 506-507). καὶ. Continuative. ἐν αὐτῷ. Sphere of reference (Oepke, 541; M. J. Harris, 1192; Eadie, 335, says, “in union with him”; see 1:3 on ἐν Χριστῷ). The PP points to the spiritual sphere in which the instruction takes place, comparable to the significance of Christ as the personal object of learning and hearing. It does not just characterize the activity as Christian (cf. v. 17; contra Best, 428) or refer to the objective foundation, sphere, or administration for teaching (contra Barth, 530; for which ἐπί would have been more appropriate, as noted by Best, 428). ἐδιδάχθητε. Aor pass ind 2nd pl διδάσκω. On the tense, see 4:20 on ἐμάθετε. καθώς. Comparative, providing a standard in accord with which the teaching is given (Lincoln, 283), and a comparative contrast to οὐχ οὕτως (v. 20). The καθώς does not introduce a quotation running through 4:24 (contra Barth, 505), since contrary to Paul’s practice, it does not have a verb to complete the introductory formula.



Ephesians 4:20-22

91

ἐστιν. Pres act ind 3rd sg εἰμί. ἀλήθεια. Nominative subject of ἐστιν. An anarthrous abstract noun can serve as subject of an equative verb (BDF §258). The referent is not to a quality of truthfulness in either “true teaching” (contra Abbott, 135) or “right conduct, faithful to Jesus” (contra Barth, 535), for these nuances depend on linking this clause as introductory to the directives of 4:22 and this is less likely than connecting them to ἐδιδάχθητε (Hoehner, 596). Rather, the referent is to “the content of what is true” (BDAG, 42.2.b), particularly the gospel (1:13) with its ethical implications (Lincoln, 282–83). ἐν τῷ Ἰησοῦ. Location, functioning as the predicate of ἐστιν (see 1:3 on ἐν Χριστῷ). Rhetorically, this sole use of an unmodified Ἰησοῦς in Ephesians (cf. 1:15) points to the historical Jesus as the foundation of Christian ethical instruction (Best, 430). 4:22 ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, Ephesians 4:22-24 contains contrasting parallelism, with verse 23 serving as the hinge: A ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν B τὸν παλαιὸν ἄνθρωπον C τὸν φθειρόμενον D κατὰ τὰς ἐπιθυμίας E τῆς ἀπάτης, F 23ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, A' 24 καὶ ἐνδύσασθαι B' τὸν καινὸν ἄνθρωπον C' τὸν . . . κτισθέντα D' . . . κατὰ θεὸν ἐν δικαιοσύνῃ καὶ ὁσιότητι E' τῆς ἀληθείας.

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Ephesians 4:17-24

ἀποθέσθαι. Aor mid inf ἀποτίθημι (indirect discourse, modifying ἐδιδάχθητε; cf. Moule, 127, 139, who takes it as epexegetical or possibly purpose; contra Abbott, 135, who implausibly views it as the subject of the καθώς clause). The discourse to which ἀποθέσθαι refers was almost certainly imperative (“you have been taught that you should put off”) rather than indicative (“you have been taught that you have put off”), particularly given the hortatory nature of the immediate context (Lincoln, 284; cf. Wallace, 605). The aorist infinitives convey the action in summary form, without ruling out the possibility of an ongoing process. The middle voice is an example of a subject focused “verb of grooming” (lit. “to take off clothes”; BDAG, 123.1.a). It is used figuratively here of “laying aside, ridding oneself” of sin (cf. Rom 13:12; Col 3:8). ὑμᾶς. Accusative subject of the infinitive. The overt subject pronoun resumes the subject of ἐδιδάχθητε after the intervening καθώς clause (v. 21). κατὰ τὴν προτέραν ἀναστροφὴν. Reference (BDAG, 513.6), modifying the infinitive (Abbott, 136; contra NIV, which links it to ἐδιδάχθητε). τὸν παλαιὸν ἄνθρωπον. Accusative direct object of ἀποθέσθαι. The “old man” is a metaphor for “the earlier, unregenerate person or self” in each individual believer (BDAG, 82.5.b; 751.2; LN 41.43). τὸν φθειρόμενον. Pres pass ptc masc acc sg φθείρω (attributive). The present tense of this participle portrays the action as a process. κατὰ τὰς ἐπιθυμίας. Standard (Eadie, 340) in parallel with κατὰ θεὸν (4:24), not cause (contra BDAG, 513.5.a.δ). τῆς ἀπάτης. Attributive genitive. Other less plausible analyses include subjective genitive (“deceit which desires”; Eadie, 340), genitive of definition (“desires, which are deceit;” Best, 434), and genitive of source (“desires from deceit”; Hoehner, 606). 4:23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, ἀνανεοῦσθαι. Pres pass inf ἀνανεόω (indirect discourse, modifying ἐδιδάχθητε, v. 21). The present infinitive portrays the action as



Ephesians 4:22-24

93

a process (see also 4:22 on ἀποθέσθαι). Kemmer’s (269) category: “spontaneous event of an animate object” could appropriately explain the form as middle voice (contrast BDAG’s, 68.1, assessment of ancient usage). Taking it as passive, however, is more congruent with the verb’s meaning and with Paul’s consistent tendency to present “renewal” in the passive without an agent (Rom 12:2; 2 Cor 4:16; Col 3:10). The sense is not restoration to a previous state, signaled by the prefix ἀνα- (“again”; contra Eadie, 341), but as Barth (508) observes, “absolute novelty and nothing less than new creation” is in view, given the content of all that precedes. δὲ. Adversative. τῷ πνεύματι. Dative of reference (Lincoln, 286), not dative of location (contra Eadie, 341). This is not instrumental with the referent being the Holy Spirit even in conjunction with the human spirit (contra Schlier, 220), for the passive infinitive with an implied divine agent fulfills that function. Further, all other uses of πνεῦμα in Ephesians except 2:2 refer to the Holy Spirit with any modification involving qualities (1:13, 17) or an explicit identification of πνεῦμα as the divine Spirit (3:16; 4:30). Given the genitive modifier τοῦ νοὸς, πνεῦμα here must be the human spirit, equivalent to ἔσω ἄνθρωπον (Eadie, 341; Lincoln, 286; cf. 3:16). τοῦ νοὸς. Epexegetical genitive (Lincoln, 287). In line with Ephesians’ expansive style, a modifying near synonym that is more specific than the head noun may appear as an epexegetical genitive (“the human spirit, that is the mind”; cf. Rom 12:2). ὑμῶν. Possessive genitive. 4:24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. καὶ. Continuative. ἐνδύσασθαι. Aor mid inf ἐνδύω (indirect discourse; see also v. 22 on ἀποθέσθαι). The middle voice is an example of a subject focused “verb of grooming” (lit., “to put any kind of thing on oneself”; BDAG, 333.2). It is used figuratively here of the “taking on of characteristics, virtues, intentions” (Rom 13:12, 14; Gal 3:27; Col 3:10, 12).

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Ephesians 4:17-24

τὸν καινὸν ἄνθρωπον. Accusative direct object of ἐνδύσασθαι. The referent is the Christian’s new nature/self manifested in a new mindset and lifestyle, viewed individually (Best, 440; cf. Col 3:10; 2 Cor 5:17) not corporately (contra Roels, 128-33; cf. 2:15), given the focus on individual ethics in the context. To take the referent as Christ as the prototype of the new humanity does not appropriately take into account the qualifying phrase (Best, 440; contra Barth, 509). τὸν . . . κτισθέντα. Aor pass ptc masc acc sg κτίζω (attributive). The aorist tense portrays the action in summary form, viewed externally as a whole, rather than indicating a past point (contra Best, 436; Hoehner, 611). κατὰ θεὸν. Standard. The correspondence does not point to the manner of creating (“created by God according to the way God would create”), since that results in a tautology (Best, 437). Nor must we resort to the understanding “according to God’s will” (contra Abbott, 138; cf. Rom 8:27) to overcome the difficulty. Rather, as signaled by the following phrase and congruent with the pattern of the first creation (Gen 1:26-27; cf. Col 3:10), the PP points to the “new man” being created “according to God’s image” (Lincoln, 287). ἐν δικαιοσύνῃ καὶ ὁσιότητι. Reference (“in terms of”), not locative, i.e., the sphere in which the “new man” is created (contra Eadie, 344–45). The typical Pauline distinction between δικαιοσύνη as right conduct toward other humans and ὁσιότητι as right conduct toward God is likely present here (Eadie, 345; cf. Eph 5:9; 2 Cor 9:9-10; 1 Tim 2:8; contra Lincoln, 288, who views them as synonymous). τῆς ἀληθείας. Genitive of source with ἐν δικαιοσύνῃ καὶ ὁσιότητι, or perhaps attributive genitive (“true righteousness and piety”; Best, 438), which would further highlight the contrasting parallelism between this verse and verse 22 (τῆς ἀπάτης), but is less consistent with the theme of “gospel truth” in the immediate context. The article marks an anaphoric reference back to ἀλήθεια in verse 21 (cf. Lincoln, 288–89).



Ephesians 4:24–25

95

Ephesians 4:25–5:5

Therefore because you have put off lying, speak truth each one with his neighbor. For we are members of one another. 26Be angry, if you must, and yet, do not sin. Do not let the sun set while you are angry, 27and do not give an opportunity to the devil. 28The one who steals let him no longer steal, but rather he must work hard, producing something good with his [own] hands, in order that he might have (something) to distribute to the one having need. 29Let no harmful word come out of your mouth, but if something is good for the building up of the need (let it come out of your mouth), in order that it may give grace to the hearers. 30And, do not grieve God’s Holy Spirit by whom you were sealed for the day of redemption. 31Let all kinds of bitterness, angry outbursts and seething animosity, shouting and reviling be removed from you, along with all malice. 32But be kind to one another, tenderhearted, forgiving each another as also God in Christ forgave you. 5:1 Now, be imitators of God, as beloved children, 2that is, walk in love, as also Christ loved us and handed himself over on our behalf, an offering and sacrifice to God for a fragrant aroma. 3Let not sexual immorality, that is, all kinds of uncleanness or insatiableness, even be mentioned among you, as is proper for holy people, 4 nor obscene speech, that is, silly talk or ribald humor, which are not suitable, but rather thanksgiving. 5For be very sure of this: No person who is sexually immoral or unclean or greedy, which is idolatry, has an inheritance in the kingdom of Christ, who is God. 25

This section completes the second set of Hortatory Nuclei (4:1732) and covers the third nucleus (5:1-5) in the exhortation section (4:1–6:9; Johnson). Ephesians 4:25-32 is the specific hortatory nucleus that gives six exhortations following the basic pattern: negative command followed by positive command plus rationale. There are four brief exhortations on lying (4:25), anger (4:26-27), theft (4:28), and impure speech (4:29). These are, without coordinating connectives, placed in rapid succession either for emphasis, solemnity, rhetorical value (staccato effect), or to permit abrupt changes in topic (Wallace, 658). What follows is a general warning (4:30) and a concluding summary exhortation on interpersonal

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Ephesians 4:25–5:5

relations (4:31-32). The connective οὖν and the verb περιπατεῖτε (and γίνεσθε) mark the beginning of the next hortatory nucleus (5:1-5), as they do throughout this exhortation section (4:1, 17; 5:1, 7-8, 15). The structure of 5:1-5 involves a general exhortation (5:1-2, which is sometimes viewed as closely linked to 4:32; Best, 443) followed by two parallel summary exhortations dealing with sexual immorality (5:3) and improper speech (5:4). A general warning of negative eschatological consequences (5:5) undergirds these exhortations. The coherence of 4:25-32 is maintained by the presence of a number of themes in several different exhortations: “anger” (ὀργίζεσθε . . . παροργισμῷ, 4:26; ὀργὴ, 4:31); “the good” (τὸ ἀγαθόν, 4:28; ἀγαθὸς, 4:29); “grace” (χάριν, 4:29; χαριζόμενοι . . . ἐχαρίσατο, 4:32). The coherence of 5:1-5 is manifested in a chiastic structure (adjusted from Heil, 29, who includes v. 6): A 5:1 τοῦ θεοῦ . . . ὁ Χριστὸς B 5:3 πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία C 5:4a καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, C' 5:4b ἀλλὰ μᾶλλον εὐχαριστία. B' 5:5a πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, A' 5:5b τοῦ Χριστοῦ καὶ θεοῦ. The use of tenses is congruent with what is common for a hortatory unit that presents a procedure. All of the imperatives (4:25-30, 32; 5:1, 3) except one (ἀρθήτω, 4:31) are in the present tense, placing the steps of the procedure in the foreground and portraying the actions as processes. Background information is introduced with aorist verbs (4:30, 32; 5:2). All of the epistle’s 40 imperative verbs, with the exception of μνημονεύετε (2:11), occur between 4:25 and the end of the epistle. The traditional way of understanding the distinction between present and aorist prohibitions (“stop doing” versus “don’t start doing”), and to a lesser extent the distinction between present and aorist commands (“keep on doing” versus “do it at once”) has been thoroughly challenged by recent grammarians (e.g., Fanning, 325–88; Porter, 220–29; Wallace, 717). What has replaced it is a more nuanced understanding that grounds distinctions in verbal aspect, lexical meaning, and contextual indicators.



Ephesians 4:25

97

Fanning (327–40) proposes that beyond the Aktionsart of the present tense (action viewed internally in its details) and aorist tense (action viewed externally as a whole), there is a secondary distinction of general precept (calling for an action on multiple occasions; “be doing”) and specific command (calling for an action’s single occurrence, “do it”) that correlates fairly consistently with the present and aorist imperatival uses. For example, he proposes that in Ephesians 32 of 34 present imperatives are general precepts (332). The instances of aorist imperatives, however, do not support the distinction well, since only one of six is a specific command. Fanning (340–70) attributes these phenomena to the fact that the aorist verbs in Ephesians tend to have lexical meanings that point to general precepts (4:31), while present tense verbs can have lexical meanings that point to specific commands (e.g., 5:14). 4:25 Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. Διὸ. The inferential conjunction helps mark a shift from the generic hortatory nucleus (4:17-19) and its exposition with mitigated exhortations (4:20-24) to the specific ethical implications in this specific hortatory nucleus. ἀποθέμενοι. Aor mid ptc masc nom pl (causal, Wallace, 605, n. 55; not temporal, contra Eadie, 346). Because ἀποθέμενοι and λαλεῖτε do not agree in aspect, the participle should not be viewed as attendant circumstance taking on the imperatival force of the verb it modifies (contra Best, 445; Lincoln, 300). On the tense, voice, and lexical meaning, see 4:22 on ἀποθέσθαι. τὸ ψεῦδος. Accusative direct object of ἀποθέμενοι. Given the antithesis with “speaking the truth,” it is best to take the referent of ψεῦδος as a reference to lying, not more generally to falsehood (contra Abbott, 139; Barth, 511). λαλεῖτε. Pres act impv 2nd pl λαλέω. The strong parallel between Paul’s language here and Zech 8:16 (LXX: λαλεῖτε ἀλήθειαν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ) has led some to posit a quotation that serves to lend authority to the ethical instruction, even though there is no introductory formula (Archer and Chirichigno, 161; Best, 446). Lacking an introductory formula and given the use of

98

Ephesians 4:25–5:5

different prepositions (μετά instead of πρός), it is better to see an allusion here, perhaps only to broad ethical tradition, rather than an LXX quotation (cf. Lincoln, 300). ἀλήθειαν. Accusative direct object of λαλεῖτε. The meaning is general “veracity in speech or communication,” rather than a more expanded meaning: “honest dealing” (contra Calvin, 297). ἕκαστος. Nominative in apposition to the second person subject of λαλεῖτε. μετὰ τοῦ πλησίον. Association. αὐτοῦ. Genitive of relationship. ὅτι. Introduces a causal clause (Wallace, 461, 662). ἐσμὲν. Pres act ind 1st pl εἰμί. ἀλλήλων. Partitive genitive, fronted to emphasize that unity should be a motivation for truth telling among Christians. μέλη. Predicate nominative of ἐσμὲν. Here, used figuratively to refer to individuals as “members” “of the many sided organism of the Christian community” (BDAG, 628.2). 4:26 ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ [τῷ] παροργισμῷ ὑμῶν, ὀργίζεσθε. Pres mid impv 2nd pl ὀργίζω. This general precept with the present tense (see the passage overview) in combination with μὴ ἁμαρτάνετε, and in parallel with v. 31, should probably be seen as implying a conditional or concessive idea (“If you are angry” or “Although you get angry”; Best, 449), or perhaps an ironic command. Wallace (491–92), on the other hand, based on the imperative–καί–imperative structure here, rejects the “conditional/concessive” explanation and argues for a straightforward command within a context of church discipline. Best (449), however, points out that the context does not explicitly mention church discipline. The middle is used with a verb of a “self-involvement–emotional states” (Miller, 428). As in 4:25, ὀργίζεσθε καὶ μὴ ἁμαρτάνετε is parallel to an OT text (Ps 4:4 [LXX 4:5]; Archer and Chirichigno, 59). Without an introductory formula, however, it does not function as a quotation (Lincoln, 301; contra Best, 448). καὶ. Continuative, with an epexegetical quality (“and yet,” Salmond, 345).



Ephesians 4:25-28

99

ἁμαρτάνετε. Pres act impv 2nd pl ἁμαρτάνω. This general precept prohibition (see the passage overview) calls for making it one’s practice to set a limit on anger. ὁ ἥλιος. Nominative subject of ἐπιδυέτω. ἐπιδυέτω. Pres act impv 3rd sg ἐπιδύω. This general precept prohibition (see the passage overview) uses a figurative statement about a daily point in time (sundown) to call for a speedy abandonment of anger (Eadie, 349; cf. Deut 24:15). ἐπὶ [τῷ] παροργισμῷ. Temporal (see BDAG, 367.18.b). The term παροργισμῷ should not be taken actively (“provoking to anger”; contra Westcott, 73), but passively (“angered”; BDAG, 780) in line with the meaning of ὀργίζεσθε. ὑμῶν. Possessive genitive. 4:27 μηδὲ δίδοτε τόπον τῷ διαβόλῳ. δίδοτε. Pres act impv 2nd pl δίδωμι. This general precept prohibition (see the passage overview) with τόπος means, “leave room for” (Rom 12:19; BDAG, 243.17.a). The μηδὲ binds this injunction closely to what immediately precedes giving an additional reason for not nurturing one’s anger (Best, 451). τόπον. Accusative direct object of δίδοτε. Here, τόπος refers to “the possibility of some occasion or opportunity” (LN 71.6). τῷ διαβόλῳ. Dative indirect object. 4:28 ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζό­ μενος ταῖς [ἰδίαις] χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. ὁ κλέπτων. Pres act ptc masc nom sg κλέπτω (substantival). Nominative subject of κλεπτέτω. κλεπτέτω. Pres act impv 3rd sg κλέπτω. With μηκέτι, the force of the prohibition is to stop the action (Wallace, 722), thus also pointing to a specific prohibition (see the passage overview). In English translation, third person imperatives normally are translated with an introductory permissive verb, “Let . . .” This should not imply that third person imperatives are any less directive than second person imperatives (Porter, 55). Note the wordplay with its subject, ὁ κλέπτων.

100

Ephesians 4:25–5:5

μᾶλλον. Marker of an alternative to something (BDAG, 614.3.d), strengthening the contrast (δὲ) and indicating a preference for what follows (Eadie, 351). κοπιάτω. Pres act impv 3rd sg κοπίαω. This is a specific command (see the passage overview), despite the present tense, with the tense focusing on its progressive nature (cf. Wallace, 722). This verb carries the nuance of “exertion” (“work hard, toil, strive, struggle”; BDAG, 558.2). On the force of the third person imperative, see κλεπτέτω above. ἐργαζόμενος. Pres mid ptc nom masc sg ἐργάζομαι (means; Wallace, 630). The middle voice is used with a verb of “self-interest” (Miller, 429). ταῖς [ἰδίαις] χερσὶν. Dative of means. This synecdoche’s (“hands” as part for the whole) significance is probably not manual labor (contra Eadie, 352), nor working hard (contra Bratcher and Nida, 118), but given the use of ἰδίαις, doing one’s own work is likely in view, as opposed to relying on the labor of others through stealing. There are six major variants here: (1) ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν (‫ *א‬A D F G al); (2) ταῖς χερσὶν τὸ ἀγαθόν (∏46 ∏49vid ‫א‬2 B pc); (3) τὸ ἀγαθόν ταῖς χερσὶν (Ψ 424* Âpt Lect pc); (4) τὸ ἀγαθόν ταῖς ἰδίαις χερσὶν (436 1912 1962 Âpt pc); (5) ταῖς ἰδίαις χερσὶν (l 597 [l 599 omit ταῖς] [copsa mss Tertullian omit ἰδίαις] [copsa ms]); and (6) τὸ ἀγαθόν (P 6 33 424c 1739 1881 pc). The first reading has the strongest external evidence. (3) and (4) likely reflect copyists moving τὸ ἀγαθόν closer to the participle it modifies. Regarding ἰδίαις, Metzger (1994, 537) states that it is difficult to decide whether it is an interpolation from 1 Cor 4:12, an omission because it was regarded as superfluous, or an accidental error (ΤΑΙΣΙΔΙΑΣΧΕΡΣΙΝ). The omission of τὸ ἀγαθόν (5) or ταῖς [ἰδίαις] χερσὶν (6) may have arisen from presumed incompatibility of τὸ ἀγαθόν with manual labor (Metzger 1994, 538). In light of the substantial early support for both (1) and (2), the UBS4 committee chose to include ἰδίαις in square brackets. τὸ ἀγαθόν. Accusative direct object of ἐργαζόμενος. The referent is either “honest work” (Bratcher and Nida, 118) or “beneficial work” (Eadie, 352; BDAG, 4.2.b), not the following clause



Ephesians 4:28-29

101

(contra Barth, 517), a view that confuses the labor with how its product is disposed of. ἵνα. Introduces a purpose clause, modifying κοπιάτω (Lincoln, 304). ἔχῃ. Pres act subj 3rd sg ἔχω. Subjunctive with ἵνα. Although this may reflect a less common use of ἔχω plus a complementary infinitive (μεταδιδόναι; “to be in a position to do something”; BDAG, 421.5; LN 74.12), given the emphasis on labor and the fruit of that labor (τὸ ἀγαθόν), it is better to read it in its standard sense of “to have, possess” with an implicit direct object (Barth, 517). μεταδιδόναι. Pres act inf μεταδίδωμι (purpose, but see above). τῷ . . . ἔχοντι. Pres act ptc masc dat sg ἔχω (substantival). Dative indirect object of μεταδιδόναι. χρείαν. Accusative direct object of ἔχοντι. 4:29 πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, ἀλλὰ εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσιν.

ֹ ... πᾶς . . . μὴ. This construction follows the Hebrew idiom ‫לא‬

‫ּכל‬ ֹ : “not any” (BDF §302.1).

πᾶς λόγος σαπρὸς. Nominative subject of ἐκπορευέσθω. The adjective (lit. “rotten”) is used figuratively to refer to that which is “unwholesome” (Barth, 518) or “harmful” (LN 20.14). Given the contrasting ἀγαθὸς πρὸς οἰκοδομὴν, the latter meaning is preferable. ἐκ τοῦ στόματος. Separation. The PP is used with ἐκπορεύομαι to form a Semitic circumlocution for speaking (BDF §217.3; cf. Deut 8:3; Jer 17:16). ὑμῶν. Possessive genitive. ἐκπορευέσθω. Pres mid impv 3rd sg ἐκπορεύομαι. On the force of the third person imperative, see 4:28 on κλεπτέτω. Miller (428) places this middle in the “reflexivity” category as a verb that expresses “the notion of moving oneself in one direction or another.” ἀλλὰ. Adversative (see also 5:15 on ἀλλ’). Best (456) labels the conjunction a possible Semitism meaning, “but only.”

102

Ephesians 4:25–5:5

εἴ. Introduces the protasis of a first class condition, with ellipsis (see the translation). τις. Nominative subject of an implied equative verb. ἀγαθὸς. Predicate nominative of an implied equative verb. Though connected to speech that “gives grace to the hearers” and occurring in an ethical context, ἀγαθὸς appears to refer here to what is “useful” for building up (BDAG, 4.2.a.β; contra Robinson, 193, who argues that “moral good” is necessarily involved; otherwise εὔθετος would have been employed). πρὸς οἰκοδομὴν. Purpose. Here, οἰκοδομὴν refers to the process of “building” (4:16; cf. 4:12), figuratively understood as “spiritual strengthening” (BDAG, 696.1.b). τῆς χρείας. Viewing this as an objective genitive is both the most natural explanation and is congruent with the use of χρεία in 4:28 (Best, 456). Others have argued for genitive of content or quality (i.e., the need consists in the lack of building up; Barth, 518–19), or genitive of reference (Ellicott, 113). Several manuscripts, chiefly Western (D* F G pc), substituted πίστεως, which is easier to construe with οἰκοδομὴν (Metzger 1994, 538). ἵνα. Introduces a purpose clause, presenting the rationale of the implied imperative in the ἀλλά clause according to this section’s established pattern (Lincoln, 306), not in apposition to the positive command explaining it (contra Calvin, 300), or as an elliptical imperatival use (contra Robertson, 994). δῷ. Aor act subj 3rd sg δίδωμι. Subjunctive with ἵνα. Note the word play in the immediate context (δίδοτε . . . μεταδιδόναι . . . δῷ; vv. 27-29). χάριν. Accusative direct object of δῷ. This is the predominant accusative form in the NT rather than χάριτα. The reference is not simply to favor given by beneficial human speech (contra Lincoln, 306), but rather, given the consistent use of χάρις in Ephesians for divine grace and the presence of οἰκοδομὴν, the referent of χάριν is likely the grace of God through the believer’s speech (Best, 457). τοῖς ἀκούουσιν. Pres act ptc masc dat pl ἀκούω (substantival). Dative indirect object of δῷ. 4:30 καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.



Ephesians 4:29-31

103

καὶ. The ascensive conjunction introduces a general warning, which given its pneumacentric content should not just be tied to 4:29 (contra Lincoln, 306–7; Hoehner, 631). Rather, it is a bridge exhortation that sums up the exhortations in verses 25-29 (Best, 459–60) and points forward to the final summary exhortation in verses 31-32 (cf. Mitton, 172). λυπεῖτε. Pres act impv 2nd pl λυπέω. This present prohibition is a general precept (“make your practice not to”; see the passage overview). The basic meaning is “to cause severe mental or emotional distress” (BDAG, 604.1). Congruent with OT usage (e.g., Isa 63:10), here λυπεῖτε means “to grieve” (Lincoln, 306). τὸ πνεῦμα τὸ ἅγιον. Accusative direct object of λυπεῖτε. In contrast to the other occurrences of “Spirit” in the ethical section (all simply “Spirit”; 4:3; 5:18; 6:17-18; cf. 4:4), the fuller title here emphasizes his divine majesty (cf. Best, 458). τοῦ θεοῦ. Possessive genitive. ἐν ᾧ. Instrumental (congruent with the dative of means in 1:13; not location, contra Salmond, 348, or sphere of reference, contra Lenski, 584, both of which tie the Spirit more loosely to the verb’s action; see also 1:3 on ἐν Χριστῷ). ἐσφραγίσθητε. Aor pass ind 2nd pl σφραγίζω. God the Father is the implied agent. On the meaning, see 1:13 on ἐσφραγίσθητε. εἰς ἡμέραν. Temporal, specifying the time for or on which something happens (cf. Phil 2:16; BDAG, 289.2.a.β). ἀπολυτρώσεως. Descriptive genitive (Wallace, 81), with the head noun establishing the framework in which an implied event takes place whose subject is embedded in the genitive: “day in which salvation is revealed, comes.” 4:31 πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ’ ὑμῶν σὺν πάσῃ κακίᾳ. This summary exhortation on interpersonal relations (vv. 31-32) does not directly relate to verse 30, showing how the Spirit may be grieved, nor does it continue the theme of evil talk (vv. 29-30; contra Bruce, 364) or pick up the theme of anger once more (vv. 26-27; contra Lincoln, 308). Rather, it is a separate injunction, a summary

104

Ephesians 4:25–5:5

exhortation (Best, 460) after the pneumacentric bridge exhortation (Best, 460). Some commentators see each of the vices growing out the preceding one (Eadie, 357–58). The semantic overlap, however, suggests one vice, followed by pairs of vices. πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία. Nominative subject of ἀρθήτω. The term θυμὸς points to passionate outbursts, while ὀργὴ points to lingering, settled animosity (Lincoln, 308; contra Best, 461, who sees no difference). The term κραυγὴ refers to “the clamor of excited persons in quarreling, shouting” (BDAG, 565.1.a), while βλασφημία is “defamatory speech” (Lincoln, 309). ἀρθήτω. Aor pass impv 3rd sg αἴρω. On the force of the third person imperative, see 4:28 on κλεπτέτω. The implied agent is the Christian (Lincoln, 308), not God (contra Barth, 522), given the consistent emphasis on human proactivity in this hortatory section. ἀφ’ ὑμῶν. Separation. σὺν πάσῃ κακίᾳ. Association. In this context, in contrast to εὔσπλαγχνοι, which follows (4:32), κακία refers not to “evil” generally but particularly to “malice,” “a mean-spirited or vicious attitude or disposition” (BDAG, 500.2). 4:32 γίνεσθε [δὲ] εἰς ἀλλήλους χρηστοί, εὔσπλαγχνοι, χαριζό­ μενοι ἑαυτοῖς καθὼς καὶ ὁ θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν. γίνεσθε. Pres mid impv 2nd pl γίνομαι. On the tense and mood, see the passage overview. [δὲ]. Adversative. Several early manuscripts have no connective (∏46 B pc), while δὲ occurs in most, including several early manuscripts (∏49 ‫ א‬A D2 Ψ 33 Â pc). While the frequent use of asyndeton in Ephesians adds some support to the first reading, the extensive external support for δὲ suggests that the shorter text may reflect an early accidental omission. εἰς ἀλλήλους. Goal. Here, “a marker of goals involving affective/ abstract/suitability aspects . . . of actions or feelings directed in someone’s direction in a hostile or friendly sense” (BDAG, 290.4.c). Fronted for emphasis.



Ephesians 4:31–5:1

105

χρηστοί. Predicate nominative of γίνεσθε. This term refers to loving benevolence toward others (BDAG, 1090.3.b.α). εὔσπλαγχνοι. Predicate nominative of γίνεσθε. χαριζόμενοι. Pres mid ptc masc nom pl χαρίζομαι (predicate of γίνεσθε). The middle voice is used with a “naturally reciprocal event” (Kemmer, 268; Miller, 427, lists it as a verb of “positive interaction”). The meaning is not the general “to act in grace, be generous with one another” (contra Mitton, 173), but rather the particularly biblical and Pauline nuance of “to forgive,” given the sins of speech and action it is to replace (v. 31; Best, 463; cf. 2 Cor 2:7, 10; 12:13; Col 2:13; 3:13). ἑαυτοῖς. Dative complement of χαριζόμενοι. Reflexive as reciprocal. Although there could be a slight focus on corporate unity with the use of the reflexive rather than the reciprocal (ἀλλήλοις) here (Abbott, 145), the use of the reflexive form is probably just a matter of stylistic variation to avoid monotony (Best, 463; cf. Col 3:13). καθὼς καὶ. Comparative and additive (Wallace, 662; not causal, contra Best, 464; or both causal and comparison, contra Lincoln, 309–10). ὁ θεὸς. Nominative subject of ἐχαρίσατο. ἐν Χριστῷ. Location (Oepke, 541, sees this as an instance of “the objective basis for fellowship”; see 1:3 on ἐν Χριστῷ), rather than instrumental (Calvin, 303), cause (Barnes, 999), or sphere of reference (cf. KJV). ἐχαρίσατο. Aor mid ind 3rd sg χαρίζομαι. On the significance of the middle voice and the lexical meaning, see above. Note the word play (χάριν, χαριζόμενοι, ἐχαρίσατο; vv. 29, 32). ὑμῖν. Dative complement of ἐχαρίσατο. The second person ὑμῖν is supported by ∏46 ‫ א‬A F G P al, while ἡμῖν is found in ∏49 B D Ψ 075 33 Â pm. Given the context, ὑμῖν seems to be required (Metzger 1994, 538), with ἡμῖν arising due to the similar pronunciation of υ and η. 5:1 γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, γίνεσθε. Pres mid impv 2nd pl γίνομαι. On the tense and mood, see the passage overview.

106

Ephesians 4:25–5:5

οὖν. Resumptive. Introducing the third hortatory section (5:1-5), it resumes the general hortatory call of 4:1-3, this time in a positive fashion (contrast 4:17), and thus gives another application of Ephesians 1–3 (Hoehner, 643). Given its more general call, it is not simply inferential of 4:32 (contra Lincoln, 310), though there is a similarity in structure and content, or merely a bridge statement in the immediate context (contra Best, 465). μιμηταὶ. Predicate nominative of γίνεσθε. If the καί in verse 2 is epexegetical, the nature of the imitation is not a general following of the fatherly will of God (contra Michaelis, 671), nor forgiveness (contra Lincoln, 310). Rather, it is found in the following exhortation to walk in love (contra Best, 467, who concludes it is imitation of both forgiveness and love). τοῦ θεοῦ. Objective genitive. ὡς. Comparative. τέκνα ἀγαπητά. Nominative subject of an implied verb (“to imitate”). 5:2 καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. καὶ. Epexegetical. Given that οὖν . . . περιπατέω consistently introduces hortatory sections in Ephesians 4–5 (4:1, 17; 5:6-8; 5:15), the initial command γίνεσθε . . . μιμηταὶ (5:1) should probably be viewed as general and explained by the somewhat more specific περιπατεῖτε. The connective, then, is not continuative or inferential (contra Best, 468). περιπατεῖτε. Pres act impv 2nd pl περιπατέω. This present tense prohibition is a general precept (see the passage overview; cf. Wallace, 722). On the figurative use of this verb, see 4:17 on περιπατεῖν. ἐν ἀγάπῃ. Locative, with περιπατέω defining “the sphere in which one lives or ought to live, so as to be characterized by that sphere” (BDAG, 803.2.a.δ). Given the other uses of ἀγάπη in Ephesians, the object of the love is probably fellow Christians (Lincoln, 312; cf. 1:15; 4:2, 15), though others cannot be excluded (Eadie, 363). καθὼς καὶ. See 4:32.



Ephesians 5:1-2

107

ὁ Χριστὸς. Nominative subject of ἠγάπησεν. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. ἠγάπησεν. Aor act ind 3rd sg ἀγαπάω. Note the word play in verses 1-2 (ἀγαπητά, ἀγάπῃ, ἠγάπησεν). ἡμᾶς. Accusative direct object of ἠγάπησεν. The first plural ἡμᾶς is supported by ∏46 ‫א‬2 D F G Ψ 33 Â pm, while ὑμᾶς is found in ‫*א‬ A B P al. Since a second variant in this verse favors the first plural ἡμῶν and uniformity between clauses linked by καί is typical, ἡμᾶς is likely original. παρέδωκεν. Aor act ind 3rd sg παραδίδωμι. The use of a background tense (aorist) in salvation historical context highlights the activity of the historical Jesus (Best, 469). ἑαυτὸν. Accusative direct object of παρέδωκεν. ὑπὲρ ἡμῶν. Representation/Advantage. At the very least, the PP should be viewed as benefactive (cf. Rom 8:32; Gal 2:20; Eph 5:25). Representation or even substitution (contra Best, 470), however, is likely signaled by the subsequent reference to sacrifice, and is supported by Paul’s other uses of παραδίδωμι (Rom 4:25) and ὑπέρ (Gal 3:13; 2 Cor 5:14, 21; Lincoln, 312). προσφορὰν καὶ θυσίαν. Complement in an object-complement double accusative construction (Wallace, 182, 187). Since θυσία is a particular type of offering, a bloody sacrifice, there is a genericspecific relationship here and the καί is epexegetical (cf. Eadie, 364; see also the combination in LXX Ps 39:7, where the focus is on whole burnt offerings). Less likely, καί is continuative and the construction represents a hendiadys adding force to the single sense, “sacrifice” (contra Barth, 558; Best, 470). τῷ θεῷ. Dative indirect object of παρέδωκεν (Hoehner, 650), not dative of advantage with προσφορὰν καὶ θυσίαν (contra Hoehner, 650, who lists this option). It is not fronted for emphasis and related to the phrase that follows because such is not the consistent OT manner of expression (only twice of twenty-six times in the LXX: Exod 29:18; Lev 17:4; contra Best, 471) and εἰς ὀσμὴν εὐωδίας does not require explicit mention of God as the beneficiary (the LXX lacks the dative six times; Hoehner, 650). εἰς ὀσμὴν εὐωδίας. Purpose. The phrase literally refers to the pleasing aroma from roasted sacrificial meat (Exod 29:18, 25, 41;

108

Ephesians 4:25–5:5

Lev 1:9, 13, 17; Num 15:3; Barth, 559), but is used figuratively of a sacrifice that is pleasing to God (LXX Dan 4:37a; Phil 4:18; Lincoln, 312). εὐωδίας. Attributive genitive. “Odor of fragrance” is a Semitic adjectival construction (Best, 471). 5:3 πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις, πορνεία . . . καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία. Nominative subject of ὀνομαζέσθω. Given Paul’s consistent use of ἀκαθαρσία with πορνεία (1 Thess 4:3, 7; Gal 5:19; 2 Cor 12:21; Col 3:5; cf. Eph 4:19), the former likely refers to “sexual uncleanness” here. Similarly, πλεονεξία likely here refers to being “greedy in sexual desire, insatiable,” given its use in 4:19 in connection with sexual sins (Lincoln, 322), rather than general “covetousness” or “avarice” (contra Best, 476, whose identification is based on the preceding disjunctive that he maintains separates it from sexual sins, and its use in v. 5 in connection with idolatry). These latter two terms are explanatory of πορνεία (note epexegetical καὶ). The disjunctive (ἢ) distinguishes two aspects of sexual immorality: the scope and manner of practice. δὲ. Transitional. καὶ. Epexegetical. μηδὲ. Ascensive, in this case expressing a point of focus rather than a final addition (Wallace, 670–71). ὀνομαζέσθω. Pres pass impv 3rd sg ὀνομάζομαι. On the force of the third person imperative, see 4:28 on κλεπτέτω. Here, “to speak of something by mentioning the name of it” (LN 33.93). The intent may well be not to draw unnecessary attention to such sins (Lincoln, 322; Best, 477). ἐν ὑμῖν. Locative. καθὼς. Comparative. πρέπει. Pres act ind 3rd sg πρέπω. BDAG (861) notes that the verb is impersonal and takes a dative complement. ἁγίοις. Dative of reference. Without the article this substantival use may stress the type of conduct (Best, 477; contrast 1:1, 15, 18; 2:19; 3:8, 18; 4:12; 6:18).



Ephesians 5:2-4

109

5:4 καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία. καὶ. Continuative, linking two parallel structures (vv. 3-4) in which a head noun is further expounded by two more specific nouns that are introduced by an epexegetical καὶ and are themselves linked by a disjunctive. αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία. Nominative subject of an implied ὀνομαζέσθω. The term αἰσχρότης does not refer to obscene conduct in general (contra Best, 478), but rather to “obscene speech,” as the parallel structure in verses 3-4 and the subsequent terms make clear (Lincoln, 323). Similarly, μωρολογία likely refers to “silly talk” about sexual matters in parallel with and further expounding verse 3 (Lincoln, 323), rather than to heresy (contra Bertram, “μώρός,” 844). The classical usage of εὐτραπελία is always positive, and some take it that way here or at least neutrally (“jesting, levity,” Robinson, 198; Calvin, 305). It is better, however, to take it negatively as “ribald humor” (Lincoln, 323), given the context. καὶ. Epexegetical. ἃ. Nominative subject of ἀνῆκεν. The neuter relative pronoun has the preceding list of three feminine nouns taken as a whole as the antecedent (Moule, 130; contra Best, 479, who limits the antecedent to only the last two nouns in the list). ἀνῆκεν. Impf act ind 3rd sg ἀνήκω. ἀλλὰ. Adversative (see also 5:15 on ἀλλ’). μᾶλλον. See 4:28 on μᾶλλον. Here μᾶλλον strengthens ἀλλὰ. εὐχαριστία. Nominative subject of an implied ὀνομαζέσθω. This term stands in contrast to the three speech vices of 5:4 (Bratcher and Nida, 127), not to all six vices of 5:3-4 (contra Lincoln, 324). Older commentators saw “thanksgiving” as too limited a sense for contrasting with speech vices and understood εὐχαριστία as “gracious speech” (e.g., Calvin, 306). The more specific, “thanksgiving,” however, is suitable here and congruent with Paul’s normal usage of the word group (5:20; 1 Thess 5:18; Col 2:7; 3:15; Best, 479).

110

Ephesians 4:25–5:5

5:5 τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ. τοῦτο. Accusative direct object of ἴστε. The demonstrative pronoun points forward to the ὅτι clause. γὰρ. Emphatic, a marker of inference in self-evident conclusions, especially exclamations and strong affirmations (BDAG, 190.3). ἴστε. Prf act impv 2nd pl οἶδα. Although the verb could be either indicative or imperative (Wallace, 485), given the consistent presence of imperatives throughout this section (4:25–5:5), imperative is more likely (Best, 480). γινώσκοντες. Pres act ptc masc nom pl γινώσκω (redundant intensifier of ἴστε). The use of γινώσκοντες, which is close in meaning to ἴστε, likely reflects a Greek translation of the Hebrew infinitive absolute construction (cf. LXX Jer 49[42]:22; 1 Kgdms 20:3; BDF §422), a construction that places emphasis on the main verb’s action (“Be very sure of this”; Best, 480). ὅτι. Introduces a clause that is epexegetical to τοῦτο (Wallace, 459). πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης. Nominative subject of ἔχει. Note the word plays with verse 3 (πορνεία, ἀκαθαρσία, πλεονεξία). As in verse 3, the referent of πλεονέκτης is not avarice (contra Delling, 271), but rather “sexual greed” (Lincoln, 324; cf. Wis 14:12; T. Reu. 4.6). ἢ . . . ἢ. Disjunctive, a marker of an alternative in a series (“either . . . or . . . or”). ὅ. Nominative subject of ἐστιν. The neuter relative pronoun, lacking agreement with the preceding nominatives, all of which are masculine, could be part of a set explanatory formula (ὅ ἐστιν; BDF §132.2; cf. Metzger 1994, 539), but more likely focuses on the abstract vice itself rather than the person doing it (Porter, 252; cf. Moule, 130). The singular form indicates that the referent is πλεονέκτης (Hoehner, 660), not all three nouns (contra Barth, 563). Not surprisingly, the neuter ὅ (∏46 ‫ א‬B F G Ψ 33 al) has been replaced by the masculine ὅς in many manuscripts (A D K P 0278 Â Clement) to smooth out the gender mismatch.



Ephesians 5:5-6

111

ἐστιν. Pres act ind 3rd sg εἰμί. εἰδωλολάτρης. Predicate nominative of ἐστιν. ἔχει. Pres act ind 3rd sg ἔχω. κληρονομίαν. Accusative direct object of ἔχει. ἐν τῇ βασιλείᾳ. Locative, sphere of the royal reign of Christ (BDAG, 168.1.b.η). τοῦ Χριστοῦ. Subjective genitive. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. καὶ. Continuative. The conjunction does not simply bring the concepts of the “kingdom of Christ” and the “kingdom of God” into the closest proximity (contra Lincoln, 325), but rather this is an example of a Granville Sharp construction, with Χριστοῦ taken as a title not a proper name (contra Wallace, 276; see 1:3 on ὁ θεὸς καὶ πατὴρ). Those who appeal to the anarthrous use of θεός generally (BDF §254.1), or the presence or absence of the article with θεός in the phrase “kingdom of God,” do not take into account Pauline usage relating to this construction (contra Best, 482). In fact, of the eighteen occurrences of θεοῦ with a head noun in Ephesians, fourteen have the article. In the four that do not, two are in completely anarthrous phrases and two have an articular head noun (2:8; 5:5). The latter break the consistent pattern of an arthrous θεοῦ and open the possibility of an anarthrous θεοῦ here in a Granville Sharp construction. Furthermore, Paul’s consistent practice is to either include the article with both elements of βασιλεία θεοῦ (Rom 14:17; 1 Cor 4:20; Col 4:11; 2 Thess 1:5) or leave both anarthrous (1 Cor 6:9-10; 15:50; Gal 5:21). Again, Ephesians 5:5 breaks the pattern but is congruent with a Granville Sharp construction. In fact, as the second member of a TSKS construction θεός is articular since the article goes with both nouns. Turner’s (1965, 16) observation is sustained: “We must also seriously consider the possibility of departing from all our English versions by translating Eph 5:5 “in the kingdom of Christ who is God.” θεοῦ. Subjective genitive (see 1:1 on θεοῦ).

Ephesians 5:6-14

6 Let nobody deceive you with empty words, for on account of these things the wrath of God is coming upon disobedient people.

112

Ephesians 5:6-14

Therefore, do not be fellow participants with them. 8For, once you were darkness, but now you are light in the Lord. Walk as children of light 9—for the fruit light produces consists in all kinds of goodness and righteousness and truth—10approving what is pleasing to the Lord. 11And do not participate in the fruitless works of darkness, but rather reprove (them). 12Indeed, it is shameful even to speak of the things performed by them in secret. 13Now, all things reproved are revealed by the light, 14for all that is revealed is, that is, becomes light. Therefore, it says, “Awake, O sleeper, and rise from the dead, and Messiah will shine on you.” 7

This is the fourth of five hortatory paragraphs in the exhortation division of the second half of Ephesians (4:1–6:9). Following the signals of a new paragraph exactly (οὖν [γίνεσθε] . . . περιπατεῖτε; 4:1, 17; 5:1-2, 15), Johnson says this paragraph begins at 5:7. This is correct formally, but the UBS4 text break at 5:6 recognized that αὐτῶν (5:7) requires an antecedent in 5:6 and this binds the two verses closely together. Thus, the complex of 5:6-8 introduces this hortatory paragraph. In structure, the paragraph has two coordinate nuclei with the same components (5:6-10, 11-14): negative exhortation (5:6-7; 5:11a) linked by δέ to a positive exhortation (5:8b; 5:11b) and supported by grounds/rationale introduced by γάρ (5:9; 5:12-14). This provides coherence for the paragraph together with the consistent use of vocabulary throughout from the contrasting semantic domains of “light” and “darkness” (σκότος, v. 8; φῶς, φωτὸς, v. 8; φωτὸς, v. 9; σκότους, v. 11; φωτὸς, v. 13; φῶς, v. 14; cf. the chiasm posited by Heil, 30–31). 5:6 Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Μηδεὶς. Nominative subject of ἀπατάτω. The anacoluthon is not so much to underline the motivation of verse 5 (contra Lincoln, 325) as it is to provide a solemn warning that introduces the contrasting negative and positive exhortations of this fourth hortatory unit’s call to walk as separated sons of light (5:8; see the passage overview).



Ephesians 5:6-7

113

ὑμᾶς. Accusative direct object of ἀπατάτω. Fronted for emphasis. ἀπατάτω. Pres act impv 3rd sg ἀπατάω. The present tense introduces a general precept (see the passage overview at 4:25). On the force of the third person imperative, see 4:28 on κλεπτέτω. κενοῖς λόγοις. Dative of means. “Empty” in terms of content, i.e., devoid of truth, not in terms of effect (contra Brown, 547). διὰ ταῦτα. Cause. The neuter form indicates the antecedent is not the “empty words” (masculine) but the sins of verse 5 (Abbott, 152). γὰρ. Causal. ἔρχεται. Pres mid ind 3rd sg ἔρχομαι. This is a futuristic use of the present tense (see further below) to convey a confident assertion (BDF §323). Miller (428) classifies this use of the middle voice under reflexivity, the “notion of moving oneself in one direction or another” (cf. Kemmer’s, 269, category of “translational motion”). ἡ ὀργὴ. Nominative subject of ἔρχεται. Given the focus on future doom in 2:3, the future orientation of the negative parallel in 5:5 (οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ), and Paul’s consistent presentation of “coming wrath” as future judgment (1 Thess 1:10; 5:9; Col 3:6), it is best to take this as a reference to future judgment as well (Lincoln, 326; contra Best, 486, who contends that Ephesians has a realized eschatology, with 4:17-19 giving the nature of present wrath and the “coming wrath” occurring in the present age). τοῦ θεοῦ. Subjective genitive (see 1:1 on θεοῦ). ἐπὶ τοὺς υἱοὺς. Spatial, used here “of powers, conditions, etc., which come upon someone,” specifically, “unpleasant or startling experiences” (BDAG, 366.14.b.β). τῆς ἀπειθείας. Attributive genitive (see 2:2 on τῆς ἀπειθείας). Beekman and Callow (258) identify the phrase (“sons of disobedience”) as an “agent” of “event” type, the equivalent of “they always disobey.” 5:7 μὴ οὖν γίνεσθε συμμέτοχοι αὐτῶν· οὖν. Inferential, introducing a further prohibition that issues from the grounds (certain judgment) in verse 6.

114

Ephesians 5:6-14

γίνεσθε. Pres mid impv 2nd pl γίνομαι. This present tense prohibition is a general precept (see the passage overview at 4:25). συμμέτοχοι. Predicate nominative of γίνεσθε. The basic meaning of συμμέτοχος is to have “a share with another in some possession or relationship” (BDAG, 958). As with 3:6 (the only other occurrence in the NT) the accompanying genitive (αὐτῶν) is a genitive of association (Lincoln, 326). The head noun, then, focuses on partnering with someone, not participation in something (contra Best, 486). αὐτῶν. Genitive of association (Wallace, 129) with either “those who deceive” (Bratcher and Nida, 129) or “the sons of disobedience” as the referent (5:6; Lincoln, 326). It is not objective genitive with the referent being the evil deeds of 5:1-5. 5:8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· ὡς τέκνα φωτὸς περιπατεῖτε ἦτε. Impf act ind 2nd pl εἰμί. γάρ. Causal, introducing another ground for the new conduct that should characterize the life of believers. ποτε . . . νῦν δὲ. The construction contrasts a former time with a situation in the immediate present (BDAG, 681.1.a.β.‫)ג‬. σκότος. Predicate nominative of ἦτε. The metaphor identifies the readers with their state of spiritual or moral darkness (BDAG, 932.3). φῶς. Predicate nominative of an implied ἐστέ. This metaphor identifies the readers with the salvation blessing that fills and illumines them, and so guides their conduct (BDAG, 1073.1.b.δ; Best, 488). ἐν κυρίῳ. Sphere of reference, characterizing an activity or state as Christian (cf. the similar use at 4:1, 17; Oepke, 541; see also 1:3 on ἐν Χριστῷ), not instrumental (contra Mitton, 183). ὡς. Comparative. The lack of an inferential connective (e.g., οὖν) makes the imperative all the more forceful (cf. Eadie, 380), as does the fronting of the comparative construction. τέκνα. Nominative subject of an implied περιπατοῦσι. Persons filled with Christian truth are called children of light (BDAG, 1073.1.b.β).



Ephesians 5:7-10

115

φωτὸς. Attributive genitive (see 2:2 on τῆς ἀπειθείας), not more specifically genitive of source (“children from the light”; contra Eadie, 380) or possessive genitive (“children belonging to the light”; contra Bratcher and Nida, 129). περιπατεῖτε. Pres act impv 2nd pl περιπατέω. The present tense introduces a general precept (see the passage overview at 4:25). 5:9 —ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ— γὰρ. Explanatory. The alternation between second and third persons in verses 8-10 indicates that verse 9 is a parenthesis whose function is to explain more fully what it means to walk in the light (Best, 489). ὁ καρπὸς. Nominative subject of an implied ἐστίν. The noun is used figuratively of “the product or outcome of something” (BDAG, 510.1.b). τοῦ φωτὸς. Genitive of production/producer (Wallace, 105), not subjective genitive since the head noun does not have a verbal idea (contra Best, 489). Text critically, φωτὸς is supported by ∏49 ‫ א‬A B D* F G P 6 33 pm, while πνεύματος is found in ∏46 D2 Ψ 075 0150 104 263 Â pm. The former is more likely original given its diverse and early witnesses (Metzger 1994, 540). Further, although φῶς could have come from the influence of the preceding line, it is more likely that recalling the common expression ὁ καρπὸς τοῦ πνεύματος in Gal 5:22 led to the introduction of πνεῦμα here. ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ. Reference (“consists in”; Lincoln, 327; LN 90.23). 5:10 δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ κυρίῳ· δοκιμάζοντες. Pres act ptc masc nom pl δοκιμάζω (manner; not an imperative itself, contra Barth, 569, but simply modifying the imperative περιπατεῖτε in v. 8). The participle could indicate the process of critical examination to determine genuineness (Phil 1:10), but more likely points to a response to the result of the investigation: “to draw a conclusion about worth on the basis of testing,

116

Ephesians 5:6-14

prove, approve” (Simpson, 119; cf. BDAG, 255.1-2; cf. Rom 2:18; 12:2). τί. Predicate nominative of ἐστιν. The referent should not be limited to the qualities of verse 9 (contra Candlish, 107), but to whatever shows obedience to the Lord (Eadie, 381). ἐστιν. Pres act ind 3rd sg εἰμί. εὐάρεστον. Predicate nominative of ἐστιν. τῷ κυρίῳ. Dative of advantage. The referent is Christ, not the Father (contra Bratcher and Nida, 130, who so argue based on the use of “pleasing” language with OT sacrificial imagery), given the christological referent of verse 8 and the vast majority of uses of κύριος in Ephesians (Hoehner, 676). 5:11 καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε, καὶ. Continuative, linking in a coordinate fashion two hortatory nuclei that follow the same pattern (see the passage overview). συγκοινωνεῖτε. Pres act impv 2nd pl συγκοινωνέω. The present tense introduces a general precept (see the passage overview at 4:25). The verb means “to be associated with someone in some activity” (BDAG, 952.1.a). Normally, the “person” is in the dative and the “thing/activity” is in the genitive. Here, however, the “activity” is in the dative and the focus is on participation in the activity, rather than personal fellowship with the perpetrators (Best, 492). Note the similar beginnings of the prohibitions in each hortatory nucleus providing a consistent emphasis on separation from sinful practices (μὴ . . . συμμέτοχοι, 5:7; μὴ συγκοινωνεῖτε, 5:11). τοῖς ἔργοις τοῖς ἀκάρποις. Dative complement of a συν- verb (cf. Wallace, 160). This entire phrase (ἔργοις τοῖς ἀκάρποις τοῦ σκότους) is a contrasting though not exact parallel with καρπὸς τοῦ φωτὸς (5:9). The incongruence is probably due to Paul’s preference generally to use ἔργον negatively and καρπός positively (e.g., Gal 5:19, 22). τοῦ σκότους. Subjective genitive, if the referent of the image is people as in verse 8 (Best, 492; see 5:8 on σκότος; contra Bratcher and Nida, 131, who see no reference to persons and treat it like a possessive genitive).



Ephesians 5:10-12

117

μᾶλλον. Marker of an alternative to something (BDAG, 614.3.a.α), strengthening the contrast (δὲ καὶ) and indicating an important new stage of the discussion, a movement from separation from evil deeds to positive reproving of them (Best, 492). δὲ καὶ. Adversative and additive, “a marker of heightened emphasis” (BDAG, 213.5.a). ἐλέγχετε. Pres act impv 2nd pl ἐλέγχω. The present tense introduces a general precept (see the passage overview at 4:25). Because of the “darkness/light” imagery and the focus on sinful deeds rather than persons at this point, most commentators adopt the meaning, “to expose,” for ἐλέγχετε (e.g., BDAG, 315.1; Lincoln, 329–30). With the object unspecified, it is possible that it refers to persons. This is congruent with the fact that when Paul includes an object with ἐλέγχω, the object is consistently a person (1 Cor 14:24; 1 Tim 5:20; Titus 1:9, 13). The fact that he refers to people in the following verse (ὑπ’ αὐτῶν in v. 12) and things in verse 13 (τὰ . . . πάντα), however, suggests intentional ambiguity here. Rendering the verb “to rebuke” or “to reprove” allows for a reference to either a personal or non-personal object. Since the verb clearly means “to expose” in verse 13, the “to rebuke” meaning here avoids a redundancy. Compare Best (493) who builds on Engberg-Pedersen’s suggestion (95–101), and captures the sense as follows: “confronting people or their thoughts, words, and actions with the aim of showing them to be, in some determinate sense, at fault.” 5:12 τὰ γὰρ κρυφῇ γινόμενα ὑπ’ αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν· τὰ . . . γινόμενα. Pres pass ptc neut acc pl (substantival). Accusative direct object of λέγειν. Fronted to focus on the deeds that will be characterized. The sense here is “to come into existence, be made, be created, be manufactured, be performed” (BDAG, 197.2.a), hence “things performed.” γὰρ. Emphatic (“indeed”), introducing a parenthesis (Bratcher and Nida, 131; Best, 494) that underlines the necessity of the reproof. It is not simply causal, giving the grounds for ἐλέγχετε (contra Hoehner, 680) or for both the negative and positive commands (contra Lincoln, 330).

118

Ephesians 5:6-14

κρυφῇ. Dative of manner. This word continues the “darkness/ light” theme. ὑπ’ αὐτῶν. Ultimate agency. The antecedent is not explicitly present in the immediate context. BDF (§282.2) labels it a constructio ad sensum, with the plural αὐτῶν referring to σκότους (v. 11): “by those who belong to the darkness.” αἰσχρόν. Predicate nominative of ἐστιν. In meaning, “pert. to being socially or morally unacceptable, shameful” (BDAG, 1048.1.b). ἐστιν. Pres act ind 3rd sg εἰμί. καὶ. Additive, intensive. λέγειν. Pres act inf λέγω. The infinitive clause (τὰ . . . κρυφῇ γινόμενα ὑπ’ αὐτῶν . . . λέγειν) functions as the subject of ἐστιν. Since Paul counsels reproof (vv. 11, 13), and this verse is a parenthesis to underline its necessity, the infinitive clause is best taken as a description of the sins as “unspeakably shameful,” rather than as a directive not to verbally address the sin (Robinson, 201). 5:13 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, τὰ . . . ἐλεγχόμενα. Pres pass ptc neut nom pl ἐλέγχω (substantival). Nominative subject of φανεροῦται. The antecedent is not τὰ . . . κρυφῇ γινόμενα (v. 12b; contra Eadie, 384), because this clause reaches back beyond the parenthesis (v. 12) to pick up ἐλέγχω (v. 11; note the word play) and the πάντα broadens the referent. Rather, the phrase refers to τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους (v. 11; cf. Robinson, 201) in a general statement. δὲ. Transitional, resumptive after the parenthesis (cf. Bratcher and Nida, 132; contra Eadie, 385, who takes it as adversative). ὑπὸ τοῦ φωτὸς. Ultimate agent of φανεροῦται, not ἐλεγχόμενα (contra Bratcher and Nida, 132). Although the word order would allow for either analysis (Best, 496), since φῶς is not explicitly related to ἐλέγχω in verse 11, it likely goes with φανεροῦται (Lincoln, 330–31). φανεροῦται. Pres pass ind 3rd sg φανερόω. The voice is passive, not middle (contra Simpson, 121). Given the parallel with ἐλεγχόμενα (“exposure”; cf. the contrast with “hiddenness in v. 12), the sense of φανεροῦται is likely “are revealed” (BDAG, 1048.1.b).



Ephesians 5:12-14

119

5:14 πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν. διὸ λέγει, Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός. γὰρ. Explanatory. τὸ φανερούμενον. Pres pass ptc neut nom sg φανερόω (substantival). Nominative subject of ἐστιν. This is not a middle causative sense, since such a use would yield a statement that belabors the obvious (“whatever illuminates is light”; Moule, 25). φῶς. Predicate nominative of ἐστιν. The point of the metaphor is not simply a general affirmation of the preceding statement (“for everything that is disclosed in its real colors ceases to be secret and becomes of the nature of light”; contra Salmond, 359). Rather, congruent with the transformative figure of movement from “darkness” to “light” (ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ), this clause gives the result of those who respond positively to the reproof and revelation/illumination process, i.e., they in the end become light (in the Lord; Lincoln, 331). ἐστιν. Pres act ind 3rd sg εἰμί. διὸ. The conjunction introduces an inference that is based on the first part of the verse and stated as a quotation (cf. 4:8), though it may reach back through its “light” imagery (ἐπιφαύσει) to all of verses 8-14. To tie the inference to the “reproof” theme in verses 11-14a or verse 13 misses the connection to the theme of transformation (contra Salmond, 360). The source of the citation is not the OT (contra Eadie, 389; Isa 60:1-2, or a mixed quotation with Isa 26:19, is consistently cited), since there is no congruence of language, only some thematic parallelism. Extra-biblical suggestions, including an agrapha of Christ (Clement of Alexandria, Protr. 9.84.2; though the third person reference to Christ makes the proposal improbable; Best, 497) or an apocryphal source (Apocalypse of Elijah is cited by Epiphanius, Haer. 42.12.3; but no extant text exists with congruent language), are possible but cannot be established (Best, 497). Given its poetic form, as represented in the UBS4 text, it may well be an early Christian hymn fragment (cf. Lincoln, 319). λέγει. Pres act ind 3rd sg λέγω. In support of the authoritative function of the quote, Wallace (533) sees the present tense in this

120

Ephesians 5:15-20

introductory formula as a “perfective present,” indicating results of past actions are still continuing. The implied subject in this introductory formula is likely neuter rather than masculine. The structure of the apparent hymn involves two imperatives in synthetic parallelism and a concluding promise. Each line is of similar length. The first two lines end with similar sounds καθεύδων . . . νεκρῶν. Ἔγειρε. Pres act impv 2nd sg ἐγείρω. The present tense introduces a general precept (see the passage overview at 4:25). The intransitive use of the verb with ὁ καθεύδων is figurative here, calling for awakening from moral, spiritual indolence. ὁ καθεύδων. Pres act ptc masc voc sg καθεύδω (substantival). ἀνάστα. Aor act impv 2nd sg ἀνίστημι. This aorist imperative perhaps conveys a constative sense of urgency (Fanning, 369; Wallace, 491, sees it as a conditional imperative). The verb has the figurative sense of spiritual reawakening (cf. BDAG, 83.7). ἐκ τῶν νεκρῶν. Separation (cf. 1:20). καὶ. Explanatory (contra Lincoln, 318, who takes it as continuative), introducing the climactic line of this section. ἐπιφαύσει. Fut act ind 3rd sg ἐπιφαύσκω. Metzger (1994, 540) notes that, though ἐπιφαύσει is very strongly supported, several Western witnesses have ἐπιψαύσεις τοῦ Χριστοῦ (“You will touch Christ”). This latter reading apparently arose from a legend that the cross of Christ was erected on the burial place of Adam, who was raised from the dead by the touch of Christ’s blood. σοι. Dative of advantage or dative complement of ἐπιφαύσει. ὁ Χριστός. Nominative subject of ἐπιφαύσει. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ.

Ephesians 5:15-20

Now, watch carefully how you walk, not as unwise but as wise, eagerly buying up any opportunity, because the days are evil. 17For this reason, do not be unthinking, but understand what the will of the Lord is. 18And do not get yourself drunk with wine, resulting in dissipation, but be filled by the Spirit, 19resulting in speaking to one another with psalms and hymns and spiritual songs, singing and making melody from your heart to the Lord, 20giving thanks 15

16



Ephesians 5:14-15

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always for everything in the name of our Lord Jesus Christ to the God and Father. This is the last of five hortatory sections in Ephesians 4–5, each of which was introduced using περιπατέω (4:1-16 [4:1]; 4:17-32 [4:17]; 5:1-5 [5:2]; 5:6-14 [5:8]; 5:15–6:9 [5:15]). Other beginning boundary markers are βλέπετε and the change of semantic domains from “darkness/light” to “unwise/wise.” The section itself contains, according to Johnson, five further hortatory nuclei: two general (5:15-17; 5:18-21) and three specific (the household instructions to wives and husbands in 5:22-33, children and parents in 6:1-4, and slaves and masters in 6:5-9). Because of its grammatical and discourse structure (particularly the καί at 5:18) what Johnson sees as two hortatory nuclei should probably be treated as one paragraph unit, but with two distinctive themes: wisdom (5:1517) and worship (5:19-20), with 5:18 forming a transitional bridge between them (Best, 502). As in the other hortatory sections, the parenetic pattern balances negative and positive imperatives (5:15, 17, 18) with rationale (5:16b, 18b) and participles dependent on the imperatives (5:16a, 19-20). Johnson labels the participles as specific exhortations tied to imperatives that are generic exhortations. The section’s coherence is maintained by a “reverence for Christ” theme marked by the presence of κύριος throughout (5:17, 19, 20; Johnson; cf. Heil’s, 31–32, identification of a chiastic pattern for 5:15-20, which also involves the first and last occurrences of κύριος in 5:17 and 5:20). 5:15 Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι ἀλλ’ ὡς σοφοί, Βλέπετε. Pres act impv 2nd pl βλέπω. The present imperative, followed by indirect discourse, introduces a general precept (see the passage overview at 4:25). There is an interesting repetition of π/β and ω sounds throughout the verse beginning with Βλέπετε . . . ἀκριβῶς (Best, 502). οὖν. Resumptive. Introducing a new stage of the argument (Best, 502), the last hortatory section, it resumes the general hortatory call

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Ephesians 5:15-20

of 4:1-3 as do most of the preceding hortatory sections: 4:17; 5:1 (cf. 5:7; contra Abbott, 159, who sees it as resumptive from 5:8-10; and Hodge, 298, who treats it as resumptive from 5:10-11; contra Barth, 577, who sees it as an inferential conclusion to the preceding quotation). ἀκριβῶς. There are three variant readings here: (1) οὖν ἀκριβῶς πῶς (∏46 ‫ *א‬B 33 81 al); (2) οὖν πῶς ἀκριβῶς (D F G Ψ Â al); and (3) οὖν, ἀδελφοί, πῶς ἀκριβῶς (‫א‬2 A pc). Reading (1) has the strongest external support and is preferred (Metzger 1994, 540). If reading (1) is followed, the adverb goes with Βλέπετε (“Look carefully how you walk”) and reinforces the importance and urgency of “walking wisely” (Lincoln, 341; contra Hoehner, 691). If reading (2) were followed, it would go with περιπατεῖτε: “Look how carefully you walk.” The presence of ἀδελφοί is obviously secondary, since there is no reason it would be omitted, if it were present originally. πῶς. Introduces an indirect question. περιπατεῖτε. Pres act impv 2nd pl περιπατέω. The present tense introduces a general precept (see the passage overview at 4:25). On the figurative use of the verb, see 4:17 on περιπατεῖν. For its role in introducing hortatory sections, see the passage overview above. ὡς . . . ὡς. Comparative. ἄσοφοι. Nominative subject of an implied περιπατοῦσι. ἀλλ’. Adversative, the key coordinate conjunction in the negative–positive exhortation pattern of the ethical section of Ephesians (4:29; 5:4, 15, 17, 18). σοφοί. Nominative subject of an implied περιπατοῦσι. The sense is not primarily insight into God’s workings (cf. 1:8, 17; 3:10), but rather practical wisdom relating to conduct, which depends on such insight (Best, 503). 5:16 ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. ἐξαγοραζόμενοι. Pres mid ptc masc nom pl ἐξαγοράζω (means, defining περιπατεῖτε; Best, 503; contra Barth, 578, who takes it as imperatival). This is a clear example of an indirect middle: “buy up the time for yourself” (Wallace, 421). The sense of the metaphor is “to take advantage of any opportunity that comes your



Ephesians 5:15-17

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way” (BDAG, 343.2; LN 65.42; cf. Col 4:5). The translation above attempts to retain some of the force of the metaphor, following Lincoln (342), who also takes the ἐξ- as intensive (“buy up eagerly”) rather than directional (“buy out from”; contra Calvin, 314). τὸν καιρόν. Accusative direct object of ἐξαγοραζόμενοι. The sense of the term is “the right, proper, favorable time” (BDAG, 497.1.b). Here, it is used as a metonymy for the events that happen at such times, i.e., “opportunities.” These opportunities occur during and therefore are not equivalent to the “evil days” (Lincoln, 341–42; contra Calvin, 314). ὅτι. Introduces a causal clause. αἱ ἡμέραι. Nominative subject of εἰσιν. Here, this expression (“an extended period”; BDAG, 438.4.b) is used as a metonymy for what transpires during that time period (Best, 504). πονηραί. Predicate nominative of εἰσιν. Fronted, along with the subject, to highlight the reason for the call to wise action. εἰσιν. Pres act ind 3rd pl εἰμί. 5:17 διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου. διὰ τοῦτο. Cause, introducing the conclusion from the preceding clause (5:16b), rather than from 5:15-16 as a whole (contra Eadie, 394), since the negative–positive command content (5:17) simply re-expresses 5:15b and neither 5:15a or 5:16a is an appropriate basis for drawing such a conclusion (Best, 505–6). γίνεσθε. Pres mid impv 2nd pl γίνομαι. The present imperative introduces a general precept, not a specific command to stop doing the action (Wallace, 717; see passage overview at 4:25). Salmond (362) says the rendering should not be reduced to an equivalent of ἐστέ so that the nuance of “become” (here, “don’t slip back into folly”) is lost. Consistent with the use of γίνεσθε throughout the ethical section, however, there is no ingressive nuance here (4:32; 5:1, 7). On the voice and meaning, see 4:32 on γίνεσθε. ἄφρονες. Predicate nominative of γίνεσθε. ἀλλὰ. Adversative (see also 5:15 on ἀλλ’). συνίετε. Pres act impv 2nd pl συνίημι. Introduces a general precept (see the passage overview at 4:25). The interrogative clause, τί

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τὸ θέλημα τοῦ κυρίου, is the structural direct object of the verb. τί. Predicate nominative of an implied ἐστίν. τὸ θέλημα. Nominative subject of an implied ἐστίν. Given the use of θέλημα elsewhere in Ephesians to refer to God’s saving purposes (1:1, 5, 9, 11), in this ethical context as the object of a positive general precept with a general verb, it probably also points generally to God’s moral purpose (cf. 4:20-21), not to his specific desire for them to seize every opportunity in the present evil days (contra Lincoln, 343). τοῦ κυρίου. Subjective genitive (see 1:1 on θεοῦ). The referent is Christ (the consistent referent of κύριος in the ethical section to this point; see 4:1, 5, 17; 5:8, 10; Lincoln, 343), not God the Father (contra Mitton, 188). 5:18 καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, καὶ. Continuative, introducing the final negative-positive imperatival complex, which is more particular than the previous general exhortations (Abbott, 160). μεθύσκεσθε. Pres pass impv 2nd pl μεθύσκω. Introducing a general precept (Wallace, 525; not a command to stop an action, contra Bratcher and Nida, 134, since neither the verb’s meaning nor the temporal markers in the context point to such a sense; see also the passage overview at 4:25). Wallace (441) labels it a causative or permissive passive (“get oneself drunk”). οἴνῳ. Dative of means (cf. Wallace, 375). ἐν ᾧ. Result, in place of εἰς (LN 89.48; Lincoln, 344; given the subject’s meaning, not just explanatory specification, contra Barth, 581–82). The antecedent is not οἴνῳ, but the entire injunction. ἐστιν. Pres act ind 3rd sg εἰμί. ἀσωτία. Nominative subject of ἐστιν. ἀλλὰ. Adversative (see also 5:15 on ἀλλ’). πληροῦσθε. Pres act impv 2nd pl πληρόω. Introduces a general precept (see the passage overview at 4:25). ἐν πνεύματι. Means. Wallace’s (170–71, 375) argument for means is based on the lack of an unambiguous use of ἐν with



Ephesians 5:17-19

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πληροῦσθε to introduce content (Abbott, 161), the parallelism with οἴνῳ as a dative of means, and the proposal of a Trinitarian complex in Ephesians involving the concept of filling/fullness (the “fullness of God the Father” is the content, 3:19; Christ is the agent, 4:10; and the Spirit is the means, 5:18). Paul’s other uses of ἐν πνεύματι in Ephesians generally introduce means (2:18, 22; 3:5). The link is not reference, specifying content, “that with which one is filled.” 5:19 λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, λαλοῦντες. Pres act ptc masc nom pl λαλέω (result; Lincoln, 345; Wallace, 639). ἑαυτοῖς. Dative indirect object of λαλοῦντες, with the reflexive pronoun being reciprocal (cf. 4:32; Wallace, 351). [ἐν] ψαλμοῖς. Instrumental (Lincoln, 345). The PP modifies the preceding participle rather than the following one (contra Candlish, 110), in line with the pattern in the immediate context of modifiers following the verbs they modify. The evidence for the presence or absence of the preposition is evenly balanced. Either way, the meaning is the same (Best, 510). ψαλμοῖς . . . ὕμνοις . . . ᾠδαῖς. Some scholars attempt to find distinct meanings for the three terms. For example, some take ψαλμός to refer to a sacred song accompanied by musical instruments in accord with the cognate verb’s meaning (ψάλλω, “to pluck or play a stringed instrument”; Eadie, 400), or limit its usage to OT psalms (Bratcher and Nida, 135), given the more general use in 1 Cor 14:26. Similarly, some claim that ὕμνος refers to songs of Christian composition sung in praise to the Lord Jesus (Bratcher and Nida, 135), while ᾠδή refers to a spontaneous composition of praise (Eadie, 400). There is no textual basis, however, for such fine distinctions (see, e.g., the use of ψαλμός in Col 3:16 and 1 Cor 14:26; and ὕμνος and ᾠδή in Col 3:16). Indeed, even those who argue for such distinctions recognize the difficulty of being precise in these matters (Abbott, 162; Bratcher and Nida, 135). It is thus better to take the three terms together as simply “intended to cover all the singing that went on in worship rather than to differentiate between them” (Best, 511).

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Ephesians 5:15-20

πνευματικαῖς. It appears that ᾠδαῖς in combination with ψαλμοῖς and ὕμνοις refers to a sacred song and does not need πνευματικαῖς to so distinguish it from pagan songs (contra Eadie, 400). Moreover, given that an adjective that modifies multiple nouns of different genders takes the gender of the nearest one (MHT, 3:311; cf. Heb 9:9), it is better to take πνευματικαῖς with all three terms (Best, 511). It thus further underlines the role of the filling with the Spirit (5:18) in corporate worship. ᾄδοντες. Pres act ptc masc nom pl ᾄδω. The ᾄδοντες . . . ψάλλοντες combination is not subordinate to λαλοῦντες (contra Lenski, 620), but rather introduces a second result of πληροῦσθε ἐν πνεύματι (Lincoln, 346; see also above on λαλοῦντες). ψάλλοντες. Pres act ptc masc nom pl ψάλλω (result). As with the nouns ψαλμοῖς, ὕμνοις and ᾠδαῖς, it is difficult to distinguish between ᾄδοντες and ψάλλοντες (BDAG, 1096, suggests the translation, “make melody,” for ψάλλοντες, not “play”; contra Barth, 584, who appeals to OT temple practice and Ps 150:3-5). τῇ καρδίᾳ. Dative of means. This is not a dative of sphere, indicating “silent singing” (contra Westcott, 82; Eadie, 402), since the focus is on the character of Spirit-filled outward praise (Best, 513). It is not a dative of manner (“heartily”) in which the singing’s “emotional character” is evidence of Spirit filling (contra Bratcher and Nida, 136). Rather, as a dative of means, congruent with Ephesians’ relating of the Spirit with man’s heart (1:17-18; 3:16-17) as “the deepest level of existence” (Best, 513; cf. BDAG, 508.1.b), τῇ καρδίᾳ points to the Spirit-filled sincerity and conviction with which one sings praise to the Lord (Calvin, 316; Mitton, 192; Best, 513). ὑμῶν. Possessive genitive. τῷ κυρίῳ. Dative indirect object of ᾄδοντες καὶ ψάλλοντες. The referent is Christ as in 5:17 (see 5:17 on τοῦ κυρίου). 5:20 εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί, εὐχαριστοῦντες. Pres act ptc masc nom pl εὐχαριστέω (result; Eadie, 404). The participle modifies πληροῦσθε (5:18) rather than providing further specification of 5:19 (contra Lenski, 621).



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ὑπὲρ πάντων. Reference. Πάντων should not be read as masculine (“on behalf of everyone,” with the preposition denoting representation/advantage; contra Theodoret, Eph. 5:20 [PG 82:545]), since its climactic position in a context of worship implies thanksgiving for more than humans (Hoehner, 714). Rather, πάντων is probably neuter (“things,” or better “circumstances” or “events”; Bratcher and Nida, 136). Note the word play that emphasizes comprehensiveness (πάντοτε . . . πάντων). ἐν ὀνόματι. The PP does not point to reference (“in the name,” as a matter of dependence on him as a disciple to his Lord; contra Salmond, 364) or “locative, incorporative union,” i.e., the equivalent of “in Christ” (contra Robinson, 122). Rather, in line with early church practices of healing and exorcism (Acts 3:6; 4:10; 16:18) and Jesus’ instructions concerning prayer (John 14:13-14; 15:16; 16:23-24, 26), the PP refers to the warrant or authoritative basis for approaching the Father (Eadie, 405). τοῦ κυρίου. Possessive genitive. ἡμῶν. Genitive of subordination (see 1:3 on ἡμῶν). Ἰησοῦ Χριστοῦ. Genitive in apposition to τοῦ κυρίου. See also 1:3 on Ἰησοῦ Χριστοῦ. τῷ θεῷ καὶ πατρί. Dative complement of εὐχαριστοῦντες. This is an example of a Granville Sharp personal construction (Wallace, 274; see also 1:3 on ὁ θεὸς καὶ πατὴρ).

Ephesians 5:21-33

(18Be filled by the Spirit . . . ) 21resulting in subordinating yourselves to one another because of the fear of Christ; 22wives, (subordinating yourselves) to your own husbands as to the Lord, 23because the husband is the head of the wife as also Christ is the head of the church; he is the savior of the body. 24Now, as the church subordinates herself to Christ, so also should wives to their husbands in every way. 25Husbands, love your wives as also Christ loved the church, i.e., handed himself over on behalf of her, 26in order that he might sanctify her, cleansing (her) by the “water washing” of the Word, 27in order that he himself might present the church to himself as glorious, not having spot or wrinkle or any of such kind of things, but in order that she might be holy and blameless. 28So,

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husbands ought also to love their own wives as their own bodies. The one who loves his own wife loves himself, 29for no one ever hated his own flesh, but nourishes and cherishes it, as also Christ the church, 30since we are members of his body. 31Because of this, a man shall leave his father and his mother and be joined to his wife, and the two shall be one flesh. 32This mystery is great; I am speaking with respect to Christ and the church. 33But also you individually, let each so love his own wife as himself; and the wife, (I direct) that she respect her husband. This paragraph is the third (5:21-33) of five hortatory paragraphs within this final hortatory section (5:15–6:9) of the ethical portion of the letter (Johnson). After the more general and corporate oriented hortatory paragraphs (5:15-17; 5:18-20; see below for a discussion of the section’s beginning), Paul makes a transition to instructions to individuals in various roles in the home using the literary subgenre of household code (cf. Larkin 2008, 95–96). In line with this form, the hortatory paragraph is composed of two exhortations: one to wives (5:22-24) and the other to husbands, 5:25-32). It is capped by a final propositional cluster that repeats both exhortations (5:33). Each exhortation has the household code’s formal elements: the person addressed according to role (5:22a, 25a); the command (5:22 [implied], 25, 28, 33); and the motive or rationale for the command. Here, the rationale is in a comparative form (5:23; 28b-32). It articulates a standard, consistently the Christ-church relationship, which the command calls the Christian to congruence with (a “standard–congruence” pattern). The consistent use of vocabulary (“wife/husband,” 9 times/6 times; “Christ/church,” 5 times each) and the metaphorical use of “body,” “head,” “members,” and “flesh” representing “Christ” and the “Church” throughout (5:23, 29-31), as well as vocabulary from the semantic field of “love,” all serve to bring coherence to the three exhortations. Chiastic structures also provide coherence (Johnson): 5:22a Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν 5:25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας



Ephesians 5:21

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5:33a ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω 5:33b ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. One instance involves the articulation of a rationale even to the point of reversing the order of “husband” and “wife” and “Christ” and “church” at their second mention (Best, 537): 5:23a ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς . . . 5:23b ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας, 5:23c αὐτὸς σωτὴρ τοῦ σώματος. . . . 5:24a ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, . . . 5:24b αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. The entire passage, beginning at 5:21, can be understood as a chiastic structure, following Heil’s (32–34) analysis: A 5:21-22 φόβῳ B 5:23a ἀνήρ . . . γυναικὸς . . . Χριστὸς . . . ἐκκλησίας C 5:23b σώματος D 5:24-27 ἐκκλησία . . . Χριστῷ . . . καθὼς . . . Χριστὸς . . . ἐκκλησίαν . . . ἐκκλησίαν E 5:28a ἀγαπᾶν . . . ἑαυτῶν γυναῖκας . . . ἑαυτῶν E' 5:28b ἀγαπῶν . . . ἑαυτοῦ γυναῖκα . . . ἑαυτὸν . . . ἀγαπᾷ, D' 5:29 καθὼς . . . Χριστὸς . . . ἐκκλησίαν C' 5:30 σώματος B' 5:31-32 ἄνθρωπος . . . γυναῖκα . . . Χριστὸν . . . ἐκκλησίαν. A' 5:33 φοβῆται 5:21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. ὑποτασσόμενοι. Pres mid ptc masc nom pl ὑποτάσσω (result; Wallace, 651). Taken as middle voice (contra BDAG, 1042.1.b.β, who takes it as passive), the verb expresses volitional self-involvement (“voluntarily subordinating yourselves”; Miller, 428). In terms of grammatical structure, this participle most naturally is adverbial (result) in parallel with the three other participles

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Ephesians 5:21-33

modifying πληροῦσθε (Best, 515–16) and completing the thought of 5:18-20 (contra Hodge, 309, who argues that the difference in content between 5:18-20 and 5:21-33 and the concluding τῷ θεῷ καὶ πατρί in 5:20 indicate the close of a unit). Save for the absence of a verb in 5:22 there are no syntactic signals that this participle carries imperatival force and thus initiates a new section (Wallace, 651; contra Abbott, 164). Moreover, this household code section begins without a conjunction (the only time since 1:3 that a section does not begin with a conjunction; Wallace, 651), further suggesting its close connection to what precedes. Rhetorically, however, this verse connects both with what precedes and follows, completing a chiastic structure in 5:19-21 (Best, 515): 5:19a relation to believers 5:19b relation to God 5:20 relation to God 5:21 relation to believers It is thus best to see verse 21 as a hinge between 5:15-20 and 5:22– 6:9, as if the household code instructions were meant to be heard with 5:15-20 “ringing in the ears” (Wallace, 651). ἀλλήλοις. Dative indirect object. ἐν φόβῳ. Cause. The “fear of Christ” is the ground and motivation for the mutual subordination, as for other conduct (2 Cor 5:11; 7:1; Lincoln, 366; Hoehner, 719 ), not the manner in which it is practiced (contra Salmond, 365). Barth’s (662–68) call for not watering down φόβος to simply denote “respect” is warranted given the term’s basic meaning (“a state of severe distress, aroused by intense concern for impending pain, danger, evil, etc.”; LN 25.251). Given, however, the fact that this response to Christ points to accountability within an adoptive sonship relationship as indicated earlier (Eph 1:5), it is best to see φόβος as indicating awe or reverence (Best, 518), which involves a measure of fear (cf. LN 87.14). Χριστοῦ. Objective genitive. Probably a titular use here, given titular uses in the immediate context (see 1:1 on Χριστοῦ Ἰησοῦ).



Ephesians 5:21-23

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5:22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, Αἱ γυναῖκες. Vocative. The verbless clause is found in ∏46 B and a few early fathers. Almost all manuscripts include a verb, but in different positions: γυναῖκες ὑποτάσσεσθε τοῖς ἰδίοις ἀνδράσιν ὡς (D F G); γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε ὡς (Â al); γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθωσαν ὡς (‫ א‬A I P [Ψ has ὑποτάσσεσθωσαν after γυναῖκες] 33 81 pm). The longer readings appear to introduce a verb for clarity, especially if αἱ γυναῖκες begins a lectionary lesson (Metzger 1994, 541). The shorter reading is in line with the author’s succinct style and is grammatically complete with the verb implied from verse 21 (cf. the use of ὑποτάσσω in 5:24). The referent is clearly “wives” rather than “women” given the use of ἰδίοις. τοῖς ἰδίοις ἀνδράσιν. Dative complement of an implied ὑποτάσσεσθε. The modifier ἰδίοις (belonging to an individual, “her own”; BDAG, 466.1.b) indicates that the referent of ἀνδράσιν is “husbands” not “men” (BDAG, 79.1.a). The view that ἰδίος points to the “peculiar closeness of . . . relationship” (Eadie, 408) rather than simply functioning as a possessive pronoun (Best, 532) is not supported by Paul’s consistent use of it just to indicate a wife’s husband (1 Cor 7:2; 14:35; Titus 2:5). Colossians 3:18 is not a decisive counter example (contra Abbott, 165). ὡς. Comparative. This is not causal (contra Lincoln, 368), since it participates in the standard-congruence pattern of “clarification” discourse relationships that present the rationale for the exhortations in this section (see the passage overview). τῷ κυρίῳ. Dative complement of an implied ὑποτάσσεσθε. 5:23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. ὅτι. Introduces a causal clause. ἀνήρ. Nominative subject of ἐστιν. Given the prior reference to τοῖς ἰδίοις ἀνδράσιν, the referent is clearly “husband” here. ἐστιν. Pres act ind 3rd sg εἰμί. κεφαλὴ. Predicate nominative of ἐστιν. The figurative significance of head is not “source” but rather “rule” (see 1:22 on

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Ephesians 5:21-33

κεφαλὴν), since the topic here is subordination. To extend this further to embrace all that Christ provides and means to the believer (e.g., unity, nourishment, instruction, defense; Eadie, 410), reads back from the subsequent context’s comparison with Christ. τῆς γυναικὸς. Genitive of subordination. On the meaning, see 5:22 on Αἱ γυναῖκες. ὡς. Comparative (Best, 535; contra Barth, 613, who views it as causal, though he correctly notes that it provides a rationale for the exhortation; see also 5:22 on ὡς and the passage overview). καὶ. The adverb signals addition and strengthens the comparison. ὁ Χριστὸς. Nominative subject of an implied ἐστίν. Wallace (3940) notes that in succinct Greek style a verb, especially an equative verb, may be left implicit. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. κεφαλὴ. Predicate nominative of an implied ἐστίν. On the meaning, see above. τῆς ἐκκλησίας. Genitive of subordination. αὐτὸς. Nominative subject of an implied ἐστίν. Without a conjunction linking αὐτὸς to Χριστὸς there is some ambiguity concerning the referent (for evidence of scribal attempts to overcome this, see Hoehner, 741, n. 4). The closest antecedent is Χριστὸς not ἀνήρ. If both were in view, the pronoun would be plural (Barth, 616). The consistent theological salvific meaning of σωτὴρ with either the Father or Jesus as the referent in Paul (e.g., Phil 3:20; 1 Tim 1:1; 4:10; Titus 2:13) and the absence of any Pauline use of σῶμα as an image for “wife” (Hoehner, 742–43) also points away from husband, even as a secondary referent (contra Calvin, 318; Robinson, 124). Note that this clause is the hinge of a chiastic structure (see the passage overview) σωτὴρ. Predicate nominative of an implied ἐστίν. τοῦ σώματος. Objective genitive. The referent is the church (cf. 1:23; 2:16; 4:4, 12, 16). 5:24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί.



Ephesians 5:23-25

133

ἀλλὰ. Adversative with primarily resumptive focus (“But, now”; Best, 537). The function is not an inference (“accordingly”; contra BDAG, 45.5), since that is a link more appropriate to verse 24b than verse 24a (Best, 537). Nor does the conjunction limit the force of the previous statement of Christ’s saving pre-eminence as applied to the husband (contra Barth, 619), since the parallelism between church and wife continues to be maintained in verse 24. Rather, the adversative conjunction simply marks the shift in focus in the chiastic structure (see the passage overview) from the husband’s role established by Christ’s role as head (v. 23) to the wife’s role (v. 24b) established by the church’s relationship to her Lord (v. 24a). ὡς. Comparative. ἡ ἐκκλησία. Nominative subject of ὑποτάσσεται. ὑποτάσσεται. Pres mid ind 3rd sg ὑποτάσσω. The middle points to volitional self-involvement (Miller, 428). τῷ Χριστῷ. Dative complement of ὑποτάσσεται. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. οὕτως. Adverb introducing the second part of the comparison (“as . . . so . . .”). αἱ γυναῖκες. Nominative subject of an implied middle imperative ὑποτασσέθωσαν. On the meaning, see 5:22 on Αἱ γυναῖκες. τοῖς ἀνδράσιν. Dative complement of an implied ὑποτασσέ­ θωσαν. On the meaning, see 5:22 on τοῖς ἰδίοις ἀνδράσιν. ἐν παντί. Reference (BDAG, 783.2.b.β; Lincoln, 373; cf. Titus 2:9). 5:25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, Οἱ ἄνδρες. Vocative. On the meaning, see 5:22 on τοῖς ἰδίοις ἀνδράσιν. ἀγαπᾶτε. Pres act impv 2nd pl ἀγαπάω. The present tense introduces a general precept. τὰς γυναῖκας. Accusative direct object of ἀγαπᾶτε. On the meaning, see 5:22 on Αἱ γυναῖκες. καθὼς. Introduces a comparative clause (Bratcher and Nida, 140). Although the analogy with Christ’s sacrifice may indicate the degree of the husband’s mandated love, the focus is on its manner.

134

Ephesians 5:21-33

The clause’s function as a rationale for the exhortation according to a standard–congruence discourse pattern (see the passage overview) does not mean that it should be seen as having a causal connotation (contra Lincoln, 374). Barth’s (622) contention that this καθὼς and others in Ephesians (cf. 1:4; 4:21, 32; 5:2) introduce quotations of traditional creedal or hymnic material is not clearly supported by the passage’s content (Best, 541). καὶ. The adverb signals addition and strengthens the comparison. ὁ Χριστὸς. Nominative subject of ἠγάπησεν. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. ἠγάπησεν. Aor act ind 3rd sg ἀγαπάω. The comparative parallelism is brought out by the repetition of ἀγαπάω. τὴν ἐκκλησίαν. Accusative direct object of ἠγάπησεν. καὶ. Epexegetical, explaining the nature, extent, and with the accompanying purpose clauses, the purpose of Christ’s love. ἑαυτὸν. Accusative direct object of παρέδωκεν. Fronted for emphasis. παρέδωκεν. Aor act ind 3rd sg παραδίδωμι. ὑπὲρ αὐτῆς. Representation/Advantage (see also 5:2 on ὑπὲρ ἡμῶν). 5:26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, ἵνα. Introduces a purpose clause. This nearer purpose of Christ’s love and death (5:25; Eadie, 415) is followed by two other ἵνα clauses (5:27). αὐτὴν. Accusative direct object of ἁγιάσῃ. Fronted for emphasis. Given the verbs in the purpose clauses, Best (542) proposes that the image is of a bride on her wedding day. ἁγιάσῃ. Aor act subj 3rd sg ἁγιάζω. Subjunctive with ἵνα. The metaphor derives from the OT cultus (e.g., Lev 8:11-12; 11:44; 16:16-19) and points to separation and consecration: “a setting apart to effect a state and condition of moral purity” (Lincoln, 375; cf. BDAG, 9-10.1-2). καθαρίσας. Aor act ptc masc nom sg καθαρίζω (attendant cir-



Ephesians 5:25-27

135

cumstance). This is “negative” action (removal of filth) attendant on the positive action of the main verb ἁγιάσῃ (Abbott, 168; not means, contra Salmond, 368). τοῦ ὕδατος. Attributive genitive (“water washing”). ἐν ῥήματι. Means (contra Westcott, 84, and Abbott, 169, who take it as association). The connection is not with the entire clause (contra Barth, 625) or just the main verb (contra Bratcher and Nida, 143), which is too far removed (Best, 544). Rather, it modifies the immediately preceding verbal form, καθαρίσας (Eadie, 419). The referent of ῥήματι, congruent with Paul’s consistent usage, is “gospel” (Rom 10:8, 17; Eph 6:17; Eadie, 420). 5:27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ’ ἵνα ᾖ ἁγία καὶ ἄμωμος. ἵνα. Introduces a purpose clause (Bratcher and Nida, 143; contra Best, 544, who takes it as a result clause) modifying ἁγιάσῃ (v. 26; contra Salmond, 369, who takes it with παρέδωκεν). According to the imagery, the “glorious presentation” (this ἵνα clause) depends on the bride’s cleansing (the ἵνα clause in v. 26) and is therefore a further step, not a repetition of the cleansing (Best, 545; note that there is no καί linking the two ἵνα clauses). παραστήσῃ. Aor act subj 3rd sg παρίστημι. Subjunctive with ἵνα. Given the bridal imagery, the verb alludes to the wedding custom of presenting the bride but with emphasis on the completeness of Christ’s work, since he functions as both friend of the bridegroom and the bridegroom himself (Lincoln, 377; cf. Ezek 16:10-14; John 3:29). The sense is clearly not “to cause to come into existence” (contra LN 13.83; BDAG, 778.1.c). αὐτὸς. Nominative subject of παραστήσῃ. The explicit subject stresses Christ’s self-involvement. ἑαυτῷ. Dative indirect object of παραστήσῃ. ἔνδοξον. Accusative modifier of τὴν ἐκκλησίαν in the predicate position and fronted (“church as glorious”) to emphasize the resplendent character of the church at the “glorious presentation” at the last day (Eadie, 421).

136

Ephesians 5:21-33

τὴν ἐκκλησίαν. Accusative direct object of παραστήσῃ. The repetition of ἐκκλησία from verse 25 binds together the initial action of loving and final purpose of presentation in splendor. ἔχουσαν. Pres act ptc fem acc sg ἔχω (attributive). Here, the verb means “to experience a state or condition” (LN 90.65). σπίλον ἢ ῥυτίδα ἤ τι. Accusative direct object of ἔχουσαν. The metaphor could simply point to the beautiful (“no blemish”) and youthful (“no wrinkle”) physical appearance of the bride as a negative way of describing ἔνδοξον (Best, 546). Barth (627–28), however, rightly observes that the multiple contexts in which the terms are used (medicine and moral discourse) make opting for a reference to youth versus old age a less than obvious choice. Instead, he points to σπίλον as a mark of moral defilement (2 Pet 2:13) and ῥυτίδα as the result of a wizening under the judgment of God (Job 16:8). This understanding is more congruent with the positive statement of moral perfection in the contrasting ἵνα clause that follows (5:27c). . . . ἢ . . . ἤ. Used together, the disjunctive particles, which indicate that one item supplements another, create an all encompassing picture, particularly given the final element, τι τῶν τοιούτων (BDAG, 432.1.a.β; cf. v. 5). τῶν τοιούτων. Partitive genitive. This correlative adjective pertains to some person or thing mentioned in the context (“of such kind, such as this”; BDAG, 1010.c.α.‫)ב‬. In this case, it refers to σπίλον . . . ῥυτίδα. ἀλλ’. Adversative. This ἀλλά introduces a positive description of the “glorious presentation” that contrasts with the preceding negative description. ἵνα. Introduces a purpose clause (Best, 546) that renders the positive description of the “glorious presentation” in terms of its ultimate purpose: the bride’s moral perfection. ᾖ. Pres act subj 3rd sg εἰμί. Subjunctive with ἵνα. ἁγία καὶ ἄμωμος. Predicate nominative of ᾖ. The combination of adjectives gives the positive then negative expression of moral purity (“holy and blameless”). There is not only a word play with ἁγιάσῃ (5:26), but also a repetition of “α” sounds here (cf. the word pair at 1:4).



Ephesians 5:27-28

137

5:28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, οὕτως. The adverb links this statement of precept to the standard in verses 25b-27, perhaps forming a correlative construction with καθὼς in verse 25b (Lincoln, 378). ὀφείλουσιν. Pres act ind 3rd pl ὀφείλω. [καὶ]. Adverb of addition. The καί is (1) absent in many witnesses (‫ א‬Ψ 0278 1739 1881 Â), and occurs with two word orders elsewhere: (2) οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες (∏46 B 33 1175 1505 pc); and (3) οὕτως καὶ οἱ ἄνδρες ὀφείλουσιν (A D F G P 048vid 0285vid 629 pc). Reading (2) is both better supported by Alexandrian witnesses and the harder reading due to the location of the καί. It is preferred and explains the origin of the other readings, since some scribes probably moved the καί while others omitted it to smooth out the text. οἱ ἄνδρες. Nominative subject of ὀφείλουσιν. On the meaning, see verse 22 on τοῖς ἰδίοις ἀνδράσιν. ἀγαπᾶν. Pres act inf ἀγαπάω (complementary). Note the repetition of the verb, which emphasizes the husband’s duty of sacrificial love for his wife throughout the remainder of the passage (vv. 28a, 28b, 28c, 33). τὰς . . . γυναῖκας. Accusative direct object of ἀγαπᾶν. On the meaning, see verse 22 on Αἱ γυναῖκες. ἑαυτῶν. Possessive genitive. The repetition of the reflexive pronoun throughout the remainder of the passage, with the husband being the consistent referent, points to intimate personal responsibility (5:28: τὰς ἑαυτῶν γυναῖκας . . . τὰ ἑαυτῶν σώματα . . . τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ; 5:29: τὴν ἑαυτοῦ σάρκα; 5:33: τὴν ἑαυτοῦ γυναῖκα . . . ἑαυτόν). The pronoun is also consistently fronted to add further emphasis. ὡς. Comparative. Barth’s (629) contention that the ὡς clause is causal (“husbands should love their wives since they are their own bodies”) focuses on the function of the subclause as rationale, but does not take into account that the rationale participates in the “standard–congruence” pattern (see the passage overview) in which the rationale as standard serves a comparative function.

138

Ephesians 5:21-33

τὰ . . . σώματα. Accusative direct object of an implied ἀγαπῶσιν. Though Best (548) sees σώματα as a synecdoche for the self, given the use of Gen 2:24 in verse 31, it is best to see the referent as the husband’s physical body (Lincoln, 378). ἑαυτῶν. Possessive genitive (see also above on ἑαυτῶν). ὁ ἀγαπῶν . . . ἀγαπᾷ. This clause serves as a parenthetical explanation of the preceding clause, indicating the appropriate selfinterest and scope of husbandly love. ὁ ἀγαπῶν. Pres act ptc masc nom sg ἀγαπάω (substantival). Nominative subject of ἀγαπᾷ. τὴν . . . γυναῖκα. Accusative direct object of ἀγαπῶν. On the meaning, see verse 22 on Αἱ γυναῖκες. ἑαυτοῦ. Possessive genitive. See also above on ἑαυτῶν. ἑαυτὸν. Accusative direct object of ἀγαπᾷ. The pronoun is fronted to emphasize the value of the husband’s love for his wife. See also above on ἑαυτῶν. ἀγαπᾷ. Pres act ind 3rd sg ἀγαπάω. 5:29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ Χριστὸς τὴν ἐκκλησίαν, οὐδεὶς. Nominative subject of ἐμίσησεν. γάρ. Explanatory (Best, 549). ποτε. An enclitic particle marking a generalization of time, which after negatives means “ever” (BDAG, 856.1). τὴν . . . σάρκα. Accusative direct object of ἐμίσησεν. A synecdoche for the physical body as a functioning, living entity (BDAG, 915.2.a). The choice of language prepares for the quote from Gen 2:24 in verse 31. ἑαυτοῦ. Possessive genitive. See also 5:28 on ἑαυτῶν. ἐμίσησεν. Aor act ind 3rd sg μισέω. ἀλλὰ. Adversative. ἐκτρέφει καὶ θάλπει. The imagery of feeding (6:4) and keeping warm through clothing and shelter (1 Thess 2:7) in child rearing (cf. Lincoln, 379) is now applied in a general fashion, the terms taken together to refer to the attention one gives to his own body (Eadie, 425; contra Best, 550, who, based on use in an ancient marriage contract, sees an immediate marital background here).



Ephesians 5:28-30

139

ἐκτρέφωει. Pres act ind 3rd sg ἐκτρέφω. θάλπει. Pres act ind 3rd sg θάλπω. αὐτήν. Accusative direct object of ἐκτρέφει καὶ θάλπει. Since the antecedent is σάρκα, the referent is the husband’s body rather than his wife (contra Beare, 725). καθὼς. Comparative (Best, 550), not cause (contra Barth, 635). This is a third occurrence of the “Christ-church” relationship as the standard of marriage (5:23-24, 25), the rationale for an exhortation in the standard–congruence discourse pattern (see the passage overview). The verbs ἐκτρέφει and θάλπει are implied here and should be taken in the same general sense of care for the church (Lincoln, 380; contra Best, 550, who takes them more comprehensively). καὶ. The adverb indicates an addition and strengthens the comparison. Note the six occurrences with καθὼς in the ethical section of Ephesians (4:4, 17, 32; 5:2, 25, 29). ὁ Χριστὸς. Nominative subject of an implied ἐκτρέφει καὶ θάλπει. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. τὴν ἐκκλησίαν. Accusative direct object of an implied ἐκτρέφει καὶ θάλπει. 5:30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. ὅτι. Introduces a causal clause, the reason for Christ’s care for the church (Hodge, 337; Bratcher and Nida, 145–46). μέλη. Predicate nominative of ἐσμὲν. Fronted to emphasize the closeness of relationship. ἐσμὲν. Pres act ind 1st pl εἰμί. τοῦ σώματος. Partitive genitive. αὐτοῦ. Possessive genitive. The UBS4 reading is supported by ∏46 ‫ *א‬A B 33 81 al. A longer reading is found in the majority of manuscripts: αὐτοῦ ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ (cf. Gen 2:23; ‫א‬2 D F G Ψ Â pm). Metzger (1994, 541) helpfully reasons that, while the shorter reading could have arisen from an accidental omission due to homoioteleuton (αὐτοῦ . . . αὐτοῦ), it is more probable that the longer reading reflects a scribal expansion derived from Gen 2:23 anticipating the quote from Gen 2:24 in verse 31.

140

Ephesians 5:21-33

5:31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. The text form does not vary significantly from either the MT or the LXX of Gen 2:24. The only differences are that ἀντὶ is used instead of ἕνεκεν here and at two points the LXX uses a possessive pronoun, while possession is left implicit here. ἀντὶ τούτου. Cause. The antecedent must be located in the original context (Gen 2:23; Bratcher and Nida, 146): the creation act of forming woman from man is the basis for the “one flesh” union (Hodge, 350; contra Barth, 639). καταλείψει. Fut act ind 3rd sg καταλείπω. The significance of the future tense is not predictive in an allegorical sense of Christ either in his incarnation (contra Alford, 3:139) or at the Parousia (Meyer, 522). Such readings violate the primary subject matter of the original context and the Ephesians passage, i.e., the relationship of husband and wife (Hoehner, 774). Rather, this is a gnomic future referring to expected action under normal circumstances (Lincoln, 380; BDF §349.1). The verb introduces a general principle rather than an injunction. ἄνθρωπος. Nominative subject of καταλείψει. Of the nine occurrences in Ephesians (2:15; 3:5, 16; 4:8, 14, 22, 24; 6:7), this is the only time it definitely refers to an individual male. τὸν πατέρα καὶ τὴν μητέρα. Accusative direct object of καταλείψει. προσκολληθήσεται. Fut pass ind 3rd sg προσκολλάω. On the tense, see above on καταλείψει. πρὸς τὴν γυναῖκα. Spatial, “a marker of movement or orientation toward someone or something” (BDAG, 874.3.a.γ). On the meaning of γυναῖκα, see 5:22 on Αἱ γυναῖκες. αὐτοῦ. Possessive genitive. καὶ. Ascensive, giving the result of the joining. ἔσονται. Fut mid ind 3rd pl εἰμί. On the tense, see above on καταλείψει. οἱ δύο. Nominative subject of ἔσονται.



Ephesians 5:31-32

141

εἰς σάρκα. Here, the predicate is using a literal rendering of the Semitic ‫( ְל‬BDAG, 291.8.a.β; Wallace, 47). Again, σάρξ functions as a synecdoche for the physical body as a living entity, with the image pointing to the intimacy of relationship that married couples share. 5:32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. τὸ μυστήριον τοῦτο. Nominative subject of ἐστίν. Consistent with Paul’s other usage, the referent here is God’s secret will that has been made known (see v. 32b; cf. 1:9; 3:3-4, 9; Rom 16:25; Lincoln, 381), rather than simply something that transcends normal human understanding (contra Mitton, 207) or the secret meaning of Gen 2:24 (contra Barth, 734). The demonstrative points back to verse 31, but is also followed by an explanatory clause. Therefore, “this mystery” is neither just the “one flesh” husband-wife relationship (contra Westcott, 86; Mitton, 207), nor the “Christ-church” union as the archetypal union from which Gen 2:24, typologically interpreted, derives its force (contra Lincoln, 381). Such a reading would reverse the foundational role the Genesis quote plays in relation to the “Christchurch” union here (cf. a similar role for OT Scripture in relation to “mystery” elsewhere in Paul; Rom 11:25-26; 16:25-27; 1 Cor 15:51-55). For Paul, Gen 2:24 provides “one flesh” imagery from the marriage union that may be appropriately applied to the union of Christ and the church, which in turn becomes the standard for the marital union. The mystery, then, is neither individual element of the comparison, whether marital or ecclesiastical, but rather the entire comparision complex (Best, 557). μέγα. Predicate adjective with ἐστίν. Fronted for emphasis. ἐστίν. Pres act ind 3rd sg εἰμί. ἐγὼ. Nominative subject of λέγω. The personal pronoun is used a total of four times in Ephesians, with all the other occurrences (1:15; 3:1; 4:1) introducing new sections of the letter. Here, the pronoun emphasizes Paul’s own authoritative teaching in appropriating and applying OT Scripture. δὲ. Explanatory, explicitly indicating that the mystery has to do

142

Ephesians 5:21-33

with the comparison of marital union and Christ-church union by an application of the former to the latter (Mitton, 208; cf. Eadie, 434). λέγω. Pres act ind 1st sg λέγω. εἰς Χριστὸν. Reference. εἰς τὴν ἐκκλησίαν. Reference. The final occurrence of the “Christ-church” relationship, again as part of the standard for marriage presenting the rationale for the exhortation to husbandly love in a standard–congruence discourse pattern (vv. 23-24, 25, 29, 32; see the passage overview). 5:33 πλὴν καὶ ὑμεῖς οἱ καθ’ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. πλὴν. Transitional (“in any case”; BDAG, 826.1.c). The conjunction breaks off the previous discussion (“Christ-church” union, 5:29b-32), not as resuming the argument after a digression (contra Abbott, 176) but by way of introducing a summarizing resumption and conclusion of the passage with a comprehensive exhortation (Best, 557; Johnson; cf. Phil 1:18; 4:14). Because of the accompanying καὶ and the role of verse 33 as a conclusion, the link should not be viewed as indicating a contrast between an allegorical and literal application of Gen 2:24 (contra Barth, 647; Bratcher and Nida, 147). καὶ. Adverbial use showing addition (Eadie, 435). ὑμεῖς. Vocative, a topic construction giving strength to the final exhortations (Hoehner, 782). οἱ καθ’ ἕνα. The article functions as an adjectivizer changing the PP into an attributive modifier of ὑμεῖς. The PP is distributive, a “marker of division of a greater whole into individual parts” (“singly, one after the other”; BDAG, 512.3.a). Best (558) observes that this marks an emphatic individualization applied to husbands and wives. ἕκαστος. Nominative subject of ἀγαπάτω. A distributive pronoun, applying the “individualization” specifically to husbands. τὴν . . . γυναῖκα. Accusative direct object of ἀγαπάτω. On the meaning, see verse 22 on Αἱ γυναῖκες.



Ephesians 5:32–6:1

143

ἑαυτοῦ. Possessive genitive. See also verse 28 on ἑαυτῶν. οὕτως. Comparison. ἀγαπάτω. Pres act impv 3rd sg ἀγαπάω. On the force of the third person imperative, see 4:28 on κλεπτέτω. ὡς. Comparative particle “marking the manner in which something proceeds” (BDAG, 1103.1). This clause is epexegetical to the cataphoric οὕτως clause. ἑαυτόν. Accusative direct object of an implied ἀγαπᾷ. See also 5:28 on ἑαυτῶν. ἡ . . . γυνὴ. Nominative absolute, a topic construction paralleling ὑμεῖς. It both identifies the different marriage partner addressed and emphatically directs attention to her (Hoehner, 782). On the meaning, see verse 22 on Αἱ γυναῖκες. See also the passage overview for a discussion of the chiastic structure that binds all the exhortations together. δὲ. Transitional. There is a shifting of focus from the husband’s responsibilities to the wife’s, with perhaps some limited contrast (BDAG, 213.3). ἵνα. The ἵνα clause may be viewed as the clausal complement of an implied verb such as θέλω (Barth, 648) or διαστέλλομαι. It does not introduce a clause that functions like an imperative parallel with ἀγαπάτω above (contra Best, 559; Robertson, 933; cf. Gal 2:10; 1 Cor 7:29; 2 Cor 8:7). φοβῆται. Pres mid subj 3rd sg φοβέομαι. Subjunctive with ἵνα. The middle voice is common with emotional states (Miller, 428). In this context, φοβῆται refers not to terror or reverence (contra Lincoln, 384–85), but rather to a profound measure of respect, with special reference to a fear of offending (BDAG, 1062.2.b; Best, 559; see also v. 21 on ἐν φόβῳ). The use of φοβῆται here and φόβῳ in verse 21 creates an inclusio that helps mark the boundaries of the passage. τὸν ἄνδρα. Accusative direct object of φοβῆται. On the meaning, see verse 22 on τοῖς ἰδίοις ἀνδράσιν.

Ephesians 6:1-4

1 Children, obey your parents in the Lord, for this is right. 2Honor your father and your mother—such a commandment is the first

144

Ephesians 6:1-4

relating to a promise—3in order that it might be well with you and you might be long-lived on the earth. 4And parents, do not make your children angry, but rather bring them up in the training, that is, the admonition of the Lord. This is the fourth (6:1-4) of five hortatory paragraphs in this fifth and last hortatory section (5:15–6:9) of the ethical portion of the letter (4:1–6:20; Johnson). It is the second component of the household code (see the passage overview at 5:21) and is composed of two exhortations: one to children (6:1-3) and the other to parents (6:4). Each exhortation uses the household code’s formal elements: (1) the person addressed according to role (6:1a, 4a); (2) the command (two exhortations each, with those addressed to parents using contrasting exhortations; 6:1, 2, 4); and (3) the motive or rationale for the command (two rationale, but only for the children; 6:1b, 2b-3). The consistent reference to participants (“children,” 6:1, 4; “parents,” 6:1; “father,” 6:2, 4; “mother,” 6:2), the presence throughout of vocabulary from the domain of righteous behavior (“obey, right,” 6:1; “honor,” 6:2; “nurture, training, admonition,” 6:4), and the use of ἐν κυρίῳ . . . κυρίου (6:1a, 4b) at the beginning and end (cf. Heil’s, 34–35, chiastic structure analysis) all provide coherence for this hortatory paragraph (Johnson). 6:1 Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν ἐν κυρίῳ, τοῦτο γάρ ἐστιν δίκαιον. Τὰ τέκνα. Vocative. In household codes, participants are addressed according to their role. ὑπακούετε. Pres act impv 2nd pl ὑπακούω. The present tense introduces a general precept (see the passage overview at 4:25). τοῖς γονεῦσιν. Dative complement of ὑπακούετε. ὑμῶν. Genitive of relationship. ἐν κυρίῳ. Sphere of reference, characterizing the activity as Christian (cf. 4:17; 6:10; 1:3 on ἐν Χριστῷ). Given the other “sphere of reference” uses, this is not “sphere” in the sense of “carry out your obedience to parents as obedience to Christ” in parallel with 5:22 (contra Lincoln, 402). It does not point to “incorporative union,”



Ephesians 6:1-2

145

since it is characterizing an action (contra Lenski, 646). Nor is it a reason or motivation for the action (contra Best, 564), which is supplied by the subsequent clause. The referent is Christ, not God the Father, consistent with the other uses in Ephesians (2:21; 4:1, 17; 5:8; 6:1, 10, 21). The vast majority of witnesses contain the PP (∏46 ‫ א‬A D1 Ψ 33 81 Â pm), while a few omit it (B D* F G). The longer reading is preferred due to the preponderance of ancient, well-distributed evidence. If it had been inserted under the influence of Eph 5:22, one would have expected ὡς τῷ κυρίῳ. If Col 3:20 had been the influence, the insertion would have been after δίκαιον (cf. Metzger 1994, 541). τοῦτο. Nominative subject of ἐστιν. The antecedent is the entire preceding clause (cf. 2:8 on τοῦτο). γάρ. Introduces a causal clause, the first grounds/rationale for the exhortation (see the passage overview). ἐστιν. Pres act ind 3rd sg εἰμί. δίκαιον. Predicate adjective. Paul can use δίκαιος in a general conventional sense without reference to God (Phil 1:7; 4:8; Col 4:1), which some see as the usage here (Lincoln, 403; BDAG, 247.2, “right, fair, equitable”). The preceding PP and the OT quote that immediately follows, however, indicate that Paul is referring to “that which corresponds to the righteous divine order enjoined by the commandment” (Schrenk, 188; cf. 2 Thess 1:6, where the divine moral order is brought out explicitly). 6:2 τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, The text form of the quote is from LXX Exod 20:12, with μακροχρόνιος γένῃ replacing the LXX’s ἔσῃ μακροχρόνιος. τίμα. Pres act impv 2nd sg τιμάω. The present tense introduces a general precept (see the passage overview at 4:25). Here, τιμάω (“to attribute high status to someone by honoring”; LN 87.8) includes the idea of “obey,” but more widely involves care of parents and may focus on inner attitude rather than outward acts (Best, 565). Although this is a quote, the shift from plural to singular still serves to individualize the command.

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τὸν πατέρα . . . καὶ τὴν μητέρα. Accusative direct object of τίμα. σου. Genitive of relationship. ἥτις. Nominative subject of ἐστὶν. The feminine gender agrees with the predicate. The indefinite relative pronoun (see Culy, 28, for discussion of the label “indefinite”) functions in its normal capacity indicating the “class or status” to which, in this case, a particular commandment belongs and emphasizing a characteristic quality about it (“for such is, as it is”; Hoehner, 789; BDAG, 729.2.b). Though its clause gives the basis for the ground of the exhortation, the pronoun itself does not function as a causal link (contra Eadie, 438). ἐντολὴ πρώτη. Predicate nominative. The sense of πρώτη is not “pertaining to prominence, most important” (contra BDAG, 893.2.a.α; cf. Mark 12:29), a view that attempts to avoid the difficulty of seeing the fifth commandment as the first to contain a promise when the second commandment appears to have one (Best, 566; see Exod 20:4-6). The positive statement in the second commandment is not a direct promise but part of a description of God as a jealous God. It is thus better to take πρώτη as an ordinal (“first”), not in terms of the first command that a child learns (contra Abbott, 177), but rather as the first commandment in the Decalogue that in form and content clearly contains a promise (Lincoln, 404). ἐν ἐπαγγελίᾳ. Reference. Rather than indicating a vague relationship (contra Alford, 3:141), this preposition points out the way the commandment is first (Eadie, 439–40). The link, then, is not simply association (contra Hoehner, 789). 6:3 ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς. ἵνα. Introduces a purpose clause. εὖ. Adverb of manner. The referent in the OT is rather vague, but the adverb probably points to temporal well being, the “stability” necessary to “function well in family and society” (Hoehner, 792). It should not necessarily be extended to “permanent well-being in the full Christian sense, to be under God’s constant blessing” (contra Lenski, 649). σοι. Dative of advantage.



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γένηται. Aor mid subj 3rd sg γίνομαι. Subjunctive with ἵνα. On the voice, see 4:32 on γίνεσθε. ἔσῃ. Fut mid ind 2nd sg εἰμί. The future may emphasize more certainty of the promise’s fulfilment than a subjunctive. Note the difference with the LXX text form: γένῃ. μακροχρόνιος. Predicate adjective. Given the particular adjective and the PP that follows, the referent is not to eternal life (contra Schlier, 282), but to physical longevity (Hoehner, 793). ἐπὶ τῆς γῆς. Spatial. The omission of the original phrase, “the Lord your God is giving you,” makes the referent of τῆς γῆς “the earth” in general (Lincoln, 405) rather than the land of Canaan in particular (contra Meyer, 531). 6:4 Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου. Καὶ. Continuative. In the household code, conjunctions are used (6:4, 9) to link groups with mutual obligations (children and parents, slaves and masters; Lincoln, 406; contra Best, 568, who sees the καί as “almost” transitional; contrast reference to wives and husbands with a transitional or no connective in 5:25, 33). οἱ πατέρες. Vocative. In household codes, participants are addressed according to their role. In continuity with the comprehensive parental references in verses 1-2 (γονεῦσιν; πατέρα . . . μητέρα), the referent is both parents (BDAG, 786.1.b; cf. Col 3:21; Heb 11:23; and perhaps 1 Cor 4:15) rather than “fathers” only (contra Lincoln, 406; Best, 568). παροργίζετε. Pres act impv 2nd pl παροργίζω (“make angry”; BDAG, 780). The present tense introduces a general precept (see the passage overview at 4:25). τὰ τέκνα. Accusative direct object of παροργίζετε. ὑμῶν. Genitive of relationship. ἀλλὰ. Adversative; a positive command follows a negative one (cf. positive descriptions following negative ones in 5:27, 29). ἐκτρέφετε. Pres act impv 2nd pl ἐκτρέφω. The present tense introduces a general precept (see the passage overview at 4:25). The verb is used in the extended sense of “to rear, bring up from childhood” (BDAG, 311.2; cf. 5:29).

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αὐτὰ. Accusative direct object of ἐκτρέφετε. ἐν παιδείᾳ καὶ νουθεσίᾳ. Instrumental. Since Paul normally indicates by context that παιδεία or its cognates mean “discipline, correction” (cf. 1 Cor 11:32; 2 Cor 6:9), the meaning here is probably the more general, “training,” i.e., “the act of providing guidance for responsible living” (BDAG, 748.1; cf. 2 Tim 3:16; Titus 2:12). Given the more comprehensive meaning of παιδείᾳ vis-à-vis νουθεσίᾳ, the καὶ is explanatory rather than continuative. It does not indicate two coordinate aspects of domestic training (contra Best, 569), present a balance of deed and word (contra Lane, 950), or connect the two elements to form a hendiadys (“admonitionary training”; contra Bertram, “παιδεύω,” 624). Rather, in a generic-specific relation, it introduces a second term that explains the first (Lincoln, 407). The noun νουθεσίᾳ refers to verbal instruction that involves “counsel about avoidance or cessation of an improper course of conduct” (BDAG, 679; Best, 569; cf. 1 Cor 10:11; Titus 3:10). κυρίου. Subjective genitive, modifying both nouns (Hoehner, 798). It should not be viewed as an objective genitive (“about the Lord”; contra Theodoret, Eph. 6:4 [PG 82:549]), since the focus is not on content. Nor is it a qualitative genitive of reference (“with the Lord in view”; contra Lincoln, 408), since ἐν κυρίῳ (6:1) would be the normal way of representing this. Rather, Paul identifies “the Lord” (Christ, not the Father, congruent with other references in the household code; 5:22; 6:1, 7-9; Hoehner, 798) as the one who exerts his training/admonition through the parents.

Ephesians 6:5-9

Slaves, obey your human masters with fear and trembling in sincerity of your heart as (you obey) Christ, 6not according to “eye service” as “men pleasers,” but as slaves of Christ who do the will of God wholeheartedly, 7who serve with good will as to the Lord and not to men, 8because you know that each one, if he should do anything good, this he will receive in return from the Lord, whether he is a slave or a freeman. 9And masters, do the same things to them, by ceasing to use threats, because both their and your master is in heaven, and there is no partiality with him. 5



Ephesians 6:4-5

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This is the last (6:5-9) of five hortatory paragraphs in this fifth and last hortatory section (5:15–6:9) of the ethical portion of the letter (4:1–6:20; Johnson). It is the third component of the household code (see the passage overview at 5:21) and is composed of two exhortations: one to slaves (6:5-8) and the other to masters (6:9). Each exhortation uses the household code’s formal elements: (1) the person addressed according to role (6:5a, 9a); (2) the command (to slaves in a standard–congruence pattern, with parallel participial phrases in 6:5b-7; and to masters in a generic-specific pattern in 6:9b-c; cf. Johnson); and (3) the motive or rationale for the command (in parallel εἰδότες constructions; 6:8, 9e-f). Cohesion for the section is achieved by the reference to participants (δοῦλος and κύριος; 6:5-6, 8-9) and the work done (ποιοῦντες . . . δουλεύοντες . . . ποιήσῃ; 6:7, 7, 8). It is further strengthened by the word play in which both slave and master relate to Christ as Lord (Χριστῷ . . . δοῦλοι Χριστοῦ . . . κυρίῳ . . . κυρίου . . . κύριός; 6:5, 6, 7, 8, 9). Finally, in the exhortation to slaves, these features are apparently capped off by a chiastic construction in the parallel participial phrases at the heart of the passage (6:6b-7), which amplify the exhortation to slaves (cf. Heil, 35): μὴ κατ’ ὀφθαλμοδουλίαν ὡς ἀνθρωπάρεσκοι ἀλλ’ ὡς δοῦλοι Χριστοῦ ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς, 7 μετ’ εὐνοίας δουλεύοντες, ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις, 6b



6:5 Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ Χριστῷ, Οἱ δοῦλοι. Vocative. In household codes, participants are addressed according to their role. The masculine gender probably includes female slaves as well (Best, 575). ὑπακούετε. Pres act impv 2nd pl ὑπακούω. The present tense introduces a general precept (see the passage overview at 4:25). τοῖς . . . κυρίοις. Dative complement of ὑπακούετε. Best (576) notes that κυρίοις here “probably includes both male and female masters.”

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κατὰ σάρκα. Standard. The sense of σάρξ here is, “the outward side of life” as determined by normal perspectives and standards (BDAG, 916.5). Modifying τοῖς . . . κυρίοις, the PP identifies them as “those who according to human standards are masters.” μετὰ φόβου καὶ τρόμου. Manner, i.e., a “marker of attendant circumstances of someth. that takes place . . . of moods, emotions, wishes, feelings, excitement, states of mind and body” (BDAG, 637.3.a). The sense of φόβου should be taken positively as “deference and respect,” congruent with Paul’s use of the concept throughout the household code (5:21, 33; Best, 576) and elsewhere (1 Cor 2:3; 2 Cor 7:15; Phil 2:12). Since it is accompanied by τρόμου, the negative “fear” aspect is not completely absent. The object of “fear and trembling” is not God, though the subsequent context does show an interplay between service to masters and to Christ the heavenly Lord (contra Hodge, 364). Rather, in light of the immediately preceding context with its emphasis on “earthly” masters, and the use of the “fear” concept in husband-wife relations (5:33), the object of respect is human masters (Lincoln, 420). ἐν ἁπλότητι. Manner, indicating the way the command is to be carried out (Hoehner, 807) rather than characterizing the previous PP. The sense is “personal integrity expressed in word or action” (BDAG, 104.1). τῆς καρδίας. Genitive of source. Here, καρδία points to the “center and source of the whole inner life, with its thinking, feeling, volition” (BDAG, 508.1.b). ὑμῶν. Possessive genitive. ὡς. Comparative. The Christian slave is to understand his service to his earthly master as part of his obedience to Christ (Lincoln, 421; Hodge, 364). For more on the function of the comparative within the household code, see 5:22 on ὡς. τῷ Χριστῷ. Dative complement of an implied ὑπακούετε. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. 6:6 μὴ κατ’ ὀφθαλμοδουλίαν ὡς ἀνθρωπάρεσκοι ἀλλ’ ὡς δοῦλοι Χριστοῦ ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς, κατ’ ὀφθαλμοδουλίαν. Standard, modifying ὑπακούετε τοῖς κατὰ σάρκα κυρίοις (6:5). The meaning of the image is “service that



Ephesians 6:5-7

151

is performed only to make an impression in the owner’s presence” (BDAG, 744). ὡς . . . ὡς. Comparative, marking the manner in which something proceeds (BDAG, 1103.1.b; cf. 5:8). ἀνθρωπάρεσκοι. Nominative subject of an implied ὑπάκουσι. The substantival adjective refers to“one who tries to make an impression on others” (BDAG, 80; literally, “men-pleasers”). ἀλλ’. Adversative. δοῦλοι. Nominative subject of an implied ὑπάκουσι. Note the word play with δοῦλοι in verse 5 that takes this social status and applies it to the Christian’s obligation to Christ (Best, 577). Χριστοῦ. Possessive genitive. On the titular use of Χριστός, see 1:1 on Χριστοῦ Ἰησοῦ. ποιοῦντες. Pres act ptc masc nom pl ποιέω (attributive). It is less likely to function adverbially with the implied verb (ὑπακούετε) being so remote in the context (contra Hoehner, 809, who takes it as manner). τὸ θέλημα. Accusative direct object of ποιοῦντες. τοῦ θεοῦ. Subjective genitive. ἐκ ψυχῆς. Source, modifying ποιοῦντες τὸ θέλημα τοῦ θεοῦ and bringing out the inner motivation that contrasts with “eye-service” (Lincoln, 422). The connection is not to the participial phrase that follows (contra Abbott, 179; Westcott, 90), since that would create a redundancy of inner attitudes (Best, 578) and overload δουλεύοντες with modifiers. The meaning is not “gladly” (contra Mitton, 216), but with the emphasis on inner attitude and commitment, “wholeheartedly” (Lincoln, 422; cf. Deut 6:5). 6:7 μετ’ εὐνοίας δουλεύοντες, ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις, μετ’ εὐνοίας. Manner (see also 6:5 on μετὰ φόβου). In this climactic statement about the slave’s service, the sense of εὐνοίας (only here in the NT) is not the specific, “enthusiastic attitude, zeal” (contra LN 25.72; Lincoln, 422), but the more comprehensive positive attitude of “good will, affection” vs. “servility” (Behm, 972; BDAG, 409.2). δουλεύοντες. Pres act ptc masc nom pl δουλεύω (attributive modifier of δοῦλοι, v. 6, parallel with ποιοῦντες; Best, 578; contra

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Hoehner, 810, who again takes it as manner; see v. 6 on ποιοῦντες). The participial phrase does not simply repeat the content of verse 6 for emphasis (contra Mitton, 216), but rather summarizes the whole character of the Christian slave’s obedience (Hodge, 365; Lincoln, 422). The verb means, to “perform the duties of a slave” (BDAG, 259.2.a.α). ὡς. Comparative. For more on the function of the comparative within the household code, see 5:22 on ὡς. τῷ κυρίῳ. Dative complement of an implied δουλεύετε. The referent is Christ, who has just been identified as the Christian slave’s transcendent master (6:6). For the word play with earthly masters, see the passage overview. ἀνθρώποις. Dative complement of an implied δουλεύετε. For the chiastic construction here, see the passage overview. 6:8 εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος. εἰδότες. Prf act ptc masc nom pl οἶδα (causal, introducing the ground/motivation for the exhortation; Lincoln, 422; Best, 578; cf. Wallace, 631, n. 47). ὅτι. Introduces the clausal complement (indirect discourse) of εἰδότες. ἕκαστος. Nominative topic of a topic construction, picked up by the resumptive demonstrative pronoun τοῦτο. ἐάν. Introduces the protasis of a third class condition. τι . . . ἀγαθόν. Accusative direct object of ποιήσῃ. An instance of the content of “what is done” being indicated by an adjective (BDAG, 840.2.e). The indefinite adjective is fronted to emphasize the comprehensiveness of the positive retributive reward. ποιήσῃ. Aor act subj 3rd sg ποιέω. Subjunctive with ἐάν. Though some choose to view this future probable condition as future perfect (“shall have done”; Salmond, 379), given the perspective created by the future tense of the apodosis, it is better to represent it with its normal potential sense (see the translation; cf. Hoehner, 812). Note the word repetition with ποιοῦντες (6:6). τοῦτο. Accusative direct object of κομίσεται. The demonstrative pronoun’s antecedent is ἀγαθόν. Fronted for emphasis.



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κομίσεται. Fut mid ind 3rd sg κομίζω. This is a reflexive indirect middle (Kemmer, 268), a middle of “self interest” (Miller, 429). The verb means to come into possession of something, frequently as a recompense (BDAG, 557.3). παρὰ κυρίου. Source. The referent is Christ, continuing the rhetorical and theological interplay between earthly and heavenly masters (see the passage overview). εἴτε . . . εἴτε. The conditional disjunctive construction (“whether . . . or”; BDAG, 278.6.o.β; Porter, 209, calls it adversative) provides a transition to the next exhortation by pointing to the equal standing of slave and master in light of the coming judgment (Lincoln, 423). δοῦλος. Predicate nominative of an implied ἐστίν. ἐλεύθερος. Predicate nominative of an implied ἐστίν. In the parallel structure, the substantival adjective refers to the master. 6:9 Καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρ’ αὐτῷ. Καὶ. Continuative (see also 6:4 on Καὶ). οἱ κύριοι. Vocative. On the meaning, see 6:5 on κυρίοις. τὰ αὐτὰ. Accusative direct object of ποιεῖτε. Fronted to emphasize the parallel way the masters are to fulfill their responsibilities. As the object of ποιεῖτε, the referent of “the same things” is an action (Best, 580) not an attitude, whether of service to the Lord (contra Lincoln, 423) or a spirit of “integrity, dedication, and good will” to the slave (cf. 6:5-8; contra Hoehner, 813). The referent does not reach back to “will of God” (6:6; contra Wood, 84), or even to μετ’ εὐνοίας δουλεύοντες (6:7; contra Chrysostom, Hom. Eph 6:9 [PG 62.157]), but to the more immediate ἀγαθόν (6:8). It should be understood ad sensum of the master’s duties (Lenski, 655; Best, 580; contra Chysostom (Hom. Eph 6:9 [PG 62.157]) who takes it literally, creating a reverse parallelism in which masters serve slaves). ποιεῖτε. Pres act impv 2nd pl ποιέω. Note the word play repetition (6:6, 8). πρὸς αὐτούς. Here, πρός is “a marker of an experiencer of an event, with the implication that the participant may then be in

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some dyadic relation” (LN 90.58). The antecedent of αὐτούς is δοῦλοι (6:5). ἀνιέντες. Pres act ptc masc nom pl ἀνίημι (means). The sense is “give up, cease from” (BDAG, 83.3). τὴν ἀπειλήν. Accusative direct object of ἀνιέντες. εἰδότες. Prf act ptc masc nom pl οἶδα (causal). On the function of this participle as the rationale for the command, see verse 8 on εἰδότες. ὅτι. Introduces the clausal complement (indirect discourse) of εἰδότες. καὶ . . . καὶ. Continuative (“both . . . and”), emphasizing through the pair of connectives and the forward placement of the genitives that the same ultimate Lord is served. αὐτῶν. Genitive of subordination. The antecedent is δοῦλοι (6:5). ὑμῶν. Genitive of subordination. ὁ κύριός. Nominative subject of ἐστιν. Even though both the OT and Paul identify God as the impartial judge (Deut 10:17; Ps 82:1-4; Rom 2:11; cf. Gal 2:6), to take the referent here as Christ is congruent with the consistent identification of the heavenly master as Christ throughout this passage (6:5, 6; cf. 6:7, 8; Lincoln, 424; contra Calvin, 333). ἐστιν. Pres act ind 3rd sg εἰμί. ἐν οὐρανοῖς. Locative. This noun always appears in the plural in Ephesians (1:10; 3:15; 4:10), referring to the transcendent dwelling place of God (BDAG, 738.2.a) καὶ. Continuative. προσωπολημψία. Nominative subject of ἔστιν. ἔστιν. Pres act ind 3rd sg εἰμί. παρ’ αὐτῷ. Association, i.e., a “marker of connection of a quality or characteristic with a person” (BDAG, 757.4; cf. Rom 2:11; Col 3:25).

Ephesians 6:10-20

10 In conclusion, strengthen yourselves in the Lord, that is, in his mighty strength. 11Put on the full armor that God supplies in order that you may be able to stand up against the stratagems of the devil;



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for our struggle is not against flesh and blood, but against the rulers, against the authorities, against the world rulers over this darkness, against the evil spiritual hosts in the heavenlies. 13For this reason, take up the full armor that God supplies in order that you might be able to stand in the evil day and, having done all these things, (be able) to stand. 14Stand, now, by girding yourself, with respect to your loins, with truth, and by putting on the breastplate of righteousness, 15and by putting on your feet the equipment of the gospel that proclaims peace; 16in everything taking up the shield of faith, by which you will be able to extinguish all the evil one’s flaming missiles; 17and take the helmet of salvation and the sword that the Spirit supplies, which is God’s word; 18by all prayer and petition, praying at every opportune time by the Spirit, and with respect to the same, keeping watch with all dedication and petition concerning all the saints, 19and especially on behalf of me, that to me a message may be given in the opening of my mouth, so that fearlessly I may make known the mystery, namely the gospel, 20because of which I am an ambassador in prison, that in it I may boldly speak as it is necessary that I speak. 12

Introduced by Τοῦ λοιποῦ this section functions as a conclusion. Its content, however, indicates that it does not simply conclude the immediately preceding household code (contra Barnes, 1011), but rather serves as the final “peak” of Ephesians, mirroring the previous “peak” at the beginning of the ethical section (4:1-16; see the Introduction for a discussion of Ephesians’ “peaks”). This section, then, is the second major constituent of the hortatory section (4:1–6:20) and represents its climax (Johnson; contra Mitton, 219, who says it concludes some of the ethical content from 4:25 forward; and Best, 585, who says the writer is returning to the first half of the letter, i.e., 1:3–3:21). This section is comprised of two hortatory paragraphs: a nucleus of general exhortations (6:10-13) followed by an amplification (6:14-20). The former begins with a double command that includes an attached rationale in the form of a purpose clause (6:10-11). The second command and purpose clause are repeated at its conclusion (6:13), and in between there is a causal clause (6:12) that provides the motivating grounds for obeying the command (Heil, 36, sees

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a chiasm here). Not only does the structure itself provide coherence, but so does the repetition of certain lexical features: the topic of spiritual warfare throughout; powerful evil spirits (6:11-12, 16); the repeated use of the δυναμ- root (ἐνδυναμοῦσθε . . . δύνασθαι . . . δυνηθῆτε . . . δυνήσεσθε in 6:10-11, 13, 16); the use of ἵστημι/ ἀνθίστημι (6:11, 13-14); and the consistent emphatic language (πανοπλίαν . . . πανοπλίαν . . . ἅπαντα . . . ἐν πᾶσιν . . . πάντα . . . διὰ πάσης . . . ἐν παντὶ . . . ἐν πάσῃ . . . περὶ πάντων; 6:11, 13, 16, 18). The structure of the amplication (6:14-20) involves an initial imperative supported by four participles of means (6:14-16). It concludes with a final imperative (6:17) and a set of contemporaneous participles speaking of prayer (6:18-20). 6:10 Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. Τοῦ λοιποῦ. Genitive of reference. Though normally in the genitive an adverb of time meaning, “henceforth” (BDAG, 602.3.a.β; cf. Gal 6:17), here, given its position in the letter (see the passage overview), it introduces a logical relationship (Moule, 161; Best, 589; contra Barth, 759, who takes it temporally of the interim period before Christ’s return). The genitive τοῦ λοιποῦ has strong Alexandrian support (∏46 ‫ *א‬A B I 0278 33 81 1175 1241s 1739 1881 2646 pc) and is the more difficult reading, since the temporal sense associated with the accusative reading is more typical, but less congruent with this context. The accusative τὸ λοιπόν (‫א‬2 D F G Ψ Â), on the other hand, appears to reflect scribal assimilation to the more ordinary usage. ἐνδυναμοῦσθε. Pres mid impv 2nd pl ἐνδυναμόω. The present tense introduces a general precept (see the passage overview at 4:25) to which the succeeding aorist imperatives and participles provide background. Rather than taking this as a passive with an active sense (contra BDAG, 333.2) or even as a true passive (contra Best, 590; Lincoln, 441), it is better, given the call to action, to see it as a direct reflexive middle with causative force (Kemmer, 269; Bratcher and Nida, 157; cf. 1 Cor 16:13). On the word play with the δυναμ- root, see the passage overview.



Ephesians 6:10-11

157

ἐν κυρίῳ. Sphere of reference, characterizing an activity or state as Christian (Oepke, 541; see 1:3 on ἐν Χριστῷ; cf. LXX 1 Sam 30:6). The direct reflexive middle analysis rules out both means (contra Bratcher and Nida, 158) and source (contra Best, 590) views. The referent is Christ (Best, 590; cf. 2:21; 4:1, 17; 5:8; 6:1, 21), not God (contra Calvin, 334). καὶ. Explanatory, giving the particular aspect of being “strong in the Lord” (Eadie, 456; contra Meyer, 536, who takes it as simply continuative). ἐν τῷ κράτει. Sphere of reference. If this phrase explains the first, its function will be the same, and thus neither means (contra Bratcher and Nida, 158), nor source (contra Lincoln, 442). τῆς ἰσχύος. Genitive of reference (cf. Mitton, 220; see also 1:19 on τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ), not genitive of source (“vigor derived from strength”; contra Hodge, 374). αὐτοῦ. Subjective genitive. 6:11 ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου· ἐνδύσασθε. Aor mid impv 2nd pl ἐνδύω. The middle is used with a verb of grooming (“dress oneself”; Kemmer, 268). τὴν πανοπλίαν. Accusative direct object of ἐνδύσασθε. τοῦ θεοῦ. Genitive of source (“the full armor which God supplies”; Lincoln, 442), which further explains Christ’s “mighty strength” (6:10). But it is not possessive genitive (Best, 591; contra Lincoln, 442, who points to the OT image of God as warrior in, e.g., Hab 3:8-9; Ps 35:1-3; see also Isa 59:17; cf. Isa 11:4, 5). δύνασθαι. Pres mid inf δύναμαι. Used with πρὸς τό to indicate purpose (Hodge, 376). On the use of the middle, see 3:4 on δύνασθε. On the word play with the δυναμ- root, see the passage overview. ὑμᾶς. Accusative subject of the infinitive. στῆναι. Aorist act inf ἵστημι (complementary). Here, “to stand up against, resist,” (BDAG, 482.B.3). πρὸς τὰς μεθοδείας. Opposition. τοῦ διαβόλου. Subjective genitive (see 1:1 on θεοῦ).

158

Ephesians 6:10-20

6:12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. ὅτι. Introduces a causal clause. What follows, however, is not the grounds for mentioning “schemes of the devil” (contra Eadie, 458), but rather, given the focus on the “struggle/battle” (πάλη), it further describes the enemy’s spiritual nature as the grounds for the command to take up divinely supplied armor (Lincoln, 443). ἔστιν. Pres act ind 3rd sg εἰμί. ἡμῖν. Dative of possession. The preponderance of witnesses supports the first plural form (‫ א‬A D2 33 104 Â pm), while a number of important witnesses read ὑμῖν (∏46 B D* F G Ψ al), which is congruent with the second person references throughout the paragraph. The first person form is the more difficult reading and preferable, since the second plural form may be a copyist adjustment to conform to the rest of the paragraph (Metzger 1994, 542). ἡ πάλη. Nominative subject of ἔστιν. Given the consistent use of military imagery in the passage, the sense is not the original, “wrestling,” taken from the sports context (contra Barth, 763-64), but the more general, “struggle, battle,” as used in a military context (Lincoln, 444; Bratcher and Nida, 159). πρὸς αἷμα καὶ σάρκα. Opposition. The phrase is a figure of speech for a human being (Best, 593). ἀλλὰ. Adversative. πρὸς . . . πρὸς . . . πρὸς . . . πρὸς. Opposition. The four designations (τὰς ἀρχάς, τὰς ἐξουσίας, τοὺς κοσμοκράτορας τοῦ σκότους τούτου, and τὰ πνευματικὰ τῆς πονηρίας) are best viewed as four distinct types of ranked evil spirits that are used together to refer to all spiritual powers (cf. 1:21). The expression τὰ πνευματικὰ is synonymous with τὰ πνεύματα (“the spirits”) and here refers to “spiritual armies or hosts” (Hoehner, 828). τοῦ σκότους. Genitive of subordination (see 1:1 on θεοῦ). A metaphor for the spiritual and moral state controlled by sin (BDAG, 932.3). τῆς πονηρίας. Attributive genitive. ἐν . . . ἐπουρανίοις. Locative. On the meaning, see 1:3 on ἐν τοῖς ἐπουρανίοις.



Ephesians 6:12-13

159

6:13 διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. διὰ τοῦτο. Cause. The antecedent of τοῦτο is 6:12 (see also 2:8 on τοῦτο). The nature of the enemy again becomes the grounds for the command to take up spiritual armor (cf. 6:11 and 6:12 with its ὅτι clause; Best, 596). ἀναλάβετε. Aor act impv 2nd pl ἀναλαμβάνω. Note the repeated theme from verse 11, along with the accompanying rationale. τὴν πανοπλίαν. Accusative direct object of ἀναλάβετε. τοῦ θεοῦ. See verse 11. ἵνα. Introduces a purpose clause. δυνηθῆτε. Aor mid subj 2nd pl δύναμαι. Subjunctive with ἵνα. Following Conrad (10–11), the voice should be understood as middle, particularly since its meaning points to a state or condition in which the subject is the “center of gravity” (Miller, 429). On the word play with the δυναμ- root, see the passage overview. ἀντιστῆναι. Aor act inf ἀνθίστημι (complementary). ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ. Temporal. ἅπαντα. Accusative direct object of κατεργασάμενοι. This intensive form of πᾶς is fronted and employed in a word play with πανοπλίαν (6:11, 13) and the subsequent ἐν πᾶσιν . . . πάντα . . . διὰ πάσης . . . ἐν παντὶ . . . ἐν πάσῃ . . . περὶ πάντων (6:16, 18) to emphasize the completeness of equipping for completely victorious spiritual warfare. κατεργασάμενοι. Aor mid ptc masc nom pl κατεργάζομαι (temporal). The middle voice points to self interest (“After you have done for yourselves”; Miller, 429). The sense is not “to be successful in the face of obstacles,” i.e., “overpower, conquer” (contra BDAG, 531.4), with στῆναι representing an all-conquering stance (contra Hodge, 382), since this would make the following instructions on preparation redundant (Best, 597). Rather, according to its usual meaning elsewhere in Paul (e.g., Rom 15:18; 1 Cor 5:3), the verb means, “to bring about a result by doing something.” Here, the verb specifically refers to the action of preparation in anticipation of maintaining one’s stand against every assault (Lincoln, 446). στῆναι. Aor act inf ἵστημι (complementary of an implied

160

Ephesians 6:10-20

δυνηθῆτε). Here, ἵστημι means, “stand firm so as to remain stable” (BDAG, 482.B.4). 6:14 στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, στῆτε. Aor act impv 2nd pl ἵστημι. On the meaning, see verse 13 on στῆναι. οὖν. Transitional. περιζωσάμενοι. Aor mid ptc masc nom pl περιζώννυμι (means). The middle is used with a verb of grooming (“gird oneself”; Kemmer, 268). The significance of the imagery (“girding the waist/ loins”) is preparation for an activity (BDAG, 730.1). τὴν ὀσφὺν. Accusative direct object of περιζωσάμενοι. ὑμῶν. Possessive genitive. ἐν ἀληθείᾳ. Instrumental. The noun does not refer to subjective “integrity” (contra Abbott, 185) or “faithfulness,” under the influence of LXX Isa 11:5 (contra Lincoln, 448). Rather, it is objective “truth” as the divine saving reality comprehended in the gospel (Lenski, 666; Best, 599; cf. 1:13; 4:21) that represents the divine provision one must strap on. καὶ. Continuative. ἐνδυσάμενοι. Aor mid ptc masc nom pl ἐνδύω (means). The middle is used with a verb of grooming (“dress oneself”; Kemmer, 268). τὸν θώρακα. Accusative direct object of ἐνδυσάμενοι. τῆς δικαιοσύνης. Epexegetical genitive, linking the meaning/spiritual referent with its metaphor/literal image. In Ephesians all three occurences of δικαιοσύνη are paired with ἀληθεία (4:24; 5:9; 6:14). 6:15 καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης, καὶ. Continuative. ὑποδησάμενοι. Aor mid ptc masc nom pl ὑποδέω (means). The middle is used with a verb of grooming (“tie on oneself”; Kemmer, 268). τοὺς πόδας. Accusative direct object of ὑποδησάμενοι. The accu-



Ephesians 6:14-16

161

sative with this verb is used with either what is put on the foot or the part of the body that is covered (BDAG, 1037). ἐν ἑτοιμασίᾳ. Instrumental (Hoehner, 842) not spatial (contra Alford, 3:146). The sense of ἑτοιμασία here could be “preparation/readiness” (Lincoln, 449), “steadfastness” (Barth, 798–99), or “equipment” (Beare, 741; cf. BDAG, 401). Given that the consistent rhetorical pattern is to present the military image followed by the spiritual reality, the third option is the most likely. The first option refers to an activity rather than a commodity, and the second refers to a virtue. τοῦ εὐαγγελίου. Epexegetical genitive, linking the meaning/ spiritual referent with its metaphor/literal image. τῆς εἰρήνης. Objective genitive (cf. 2:17). 6:16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι· ἐν πᾶσιν. Reference modifying ἀναλαβόντες. The referent is not to the other pieces of armor (“in addition to”; Best, 600, notes this is not the final item; contra Lincoln, 449; nor, “most important of all,” contra Mitton, 226). Rather, it is to “circumstances” (“in everything,” Bratcher and Nida, 162). On the word play with the πᾶς stem, see 6:13 on ἅπαντα. ἀναλαβόντες. Aor act ptc masc nom pl ἀναλαμβάνω (means). τὸν θυρεὸν. Accusative direct object of ἀναλαβόντες. τῆς πίστεως. Epexegetical genitive, linking the meaning/spiritual referent with its metaphor/literal image. Given that this is another divine provision and that the subjective activity is expressed in the following relative clause, this occurrence points not to the subjective “act of believing” (contra Lincoln, 449), but to the objective “what is believed” (Best, 601). ἐν ᾧ. Instrumental. δυνήσεσθε. Fut mid ind 2nd pl δύναμαι. On the use of the middle, see 3:4 on δύνασθε. On the word play with the δυναμ- root, see the passage overview. πάντα τὰ βέλη. Accusative direct object of σβέσαι. On the word play with the πᾶς stem, see 6:13 on ἅπαντα. τοῦ πονηροῦ. Possessive genitive.

162

Ephesians 6:10-20

[τὰ] πεπυρωμένα. Prf mid ptc neut acc pl πυρόω (attributive). Following Conrad (10–11), the form should be understood as middle rather than passive. σβέσαι. Aor act inf σβέννυμι (complementary). 6:17 καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ, καὶ. Continuative. τὴν περικεφαλαίαν. Accusative direct object of δέξασθε. Fronted to emphasize what is provided. τοῦ σωτηρίου. Epexegetical genitive, linking the meaning/spiritual referent with its metaphor/literal image. The use of the substantival adjective rather than σωτηρίας is likely due to the influence of LXX Isa 59:17 (Best, 602). δέξασθε. Aor mid impv 2nd pl δέχομαι. The indirect middle is used with a verb of coming into possession or desiring to come into possession of something (Kemmer, 268). τὴν μάχαιραν. Accusative direct object of δέξασθε, with τὴν περικεφαλαίαν . . . καὶ. τοῦ πνεύματος. Genitive of source. This is not a possessive genitive, as though the sword belongs to the Spirit (contra Beare, 743). Nor is it an epexegetical genitive (contra Scott, 254), like the previous equipment, since the following relative clause gives the spiritual referent (Best, 603). Rather, in line with the concept of divine provision throughout, the Spirit is the source of the sword, supplying and empowering it (Best, 603). ὅ. Nominative subject of ἐστιν. It does not appear to make sense to take τοῦ πνεύματος as the antecedent. Thus the neuter gender must either stem from attraction to the predicate (ῥῆμα; Wallace, 338) or the relative pronoun must have the entire previous phrase as its antecedent (Best, 603). Since the previous phrase is simple and would only require a feminine relative pronoun linked to its head noun, the attraction view is preferred. The attraction view, according to Wallace, would point to ῥῆμα θεοῦ as the dominant idea in the context. ἐστιν. Pres act ind 3rd sg εἰμί.



Ephesians 6:16-18

163

ῥῆμα. Predicate nominative. The sense is “that which is said” (BDAG, 905.1; cf. 5:26). θεοῦ. Subjective genitive (see 1:1 on θεοῦ). 6:18 διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων, The coherence of 6:18 is promoted by a fourfold use of πᾶς, an alliterative word play using terms beginning with π (πάσης προσευχῆς . . . προσευχόμενοι . . . παντὶ . . . πνεύματι . . . πάσῃ προσκαρτερήσει . . . περὶ πάντων), and two parallel participial phrases. διὰ πάσης προσευχῆς. Means, modifying προσευχόμενοι (Hoehner, 855; contra Moule, 57, who takes it as attendant circumstance). The PP is not connected to the last phrase of 6:17, creating a pairing of “word and prayer” (cf. 1 Tim 4:5; contra Robinson, 216), or all the way back to στῆτε in 6:14 (contra Alford, 3:148; Hodge, 390). Nor is it necessary to avoid a tautology with the following participle (contra Hodge, 390), since such word plays are common in Ephesians (cf. 2:4). Here, the word play (προσευχῆς . . . προσευχόμενοι) helps highlight the focus on prayer. καὶ. Explanatory. The phrase προσευχῆς καὶ δεήσεως should not be viewed as a hendiadys referring to “all kinds of prayers” (contra Best, 605). Rather, it is a generic-specific doublet for intensification with both parts expounded in the remainder of the verse (Lincoln, 452). προσευχόμενοι. Pres mid ptc masc nom pl προσεύχομαι (means, syntactically modifying δέξασθε; Hoehner, 855; but conceptually modifying στῆτε in 6:14; Best, 604; Fee, 730). The participle should not be viewed as carrying imperatival force (contra Barth, 777; cf. Wallace, 652, who notes it is often cited as an imperative, but finds the designation questionable). There is a continuation of the military metaphor (cf. ἀγρυπνοῦντες; Fee, 730). The indirect middle is used with a verb of desiring to come into possession (Kemmer, 268). ἐν παντὶ καιρῷ. Temporal. Here, καιρός refers to a time period especially fit for something (BDAG, 497.1).

164

Ephesians 6:10-20

ἐν πνεύματι. Instrumental. The referent is the Holy Spirit as guide and empowerer (Lincoln, 452; cf. 2:18, 22; 3:5, 5:18; Rom 8:15, 16, 26-27), with the explicit reference to divine enabling being congruent with what has preceded. It is not the human spirit as that part of humans through which we hold communion with God (contra Westcott, 97). εἰς αὐτὸ. Reference. The neuter intensive pronoun has the entire preceding participial phrase as its antecedent. ἀγρυπνοῦντες. Pres act ptc masc nom pl ἀγρυπνέω (means). ἐν πάσῃ προσκαρτερήσει. Manner. The noun προσκαρτερήσις occurs only here in the NT, although the verb form occurs 12 times, often related to prayer (cf. Acts 1:14; 2:42; 6:4; Rom 12:12; Col 4:2). καὶ. Continuative. The phrase προσκαρτερήσει καὶ δεήσει is not a hendiadys (contra Abbott, 188), since such a reading would require the opposite order (i.e., δεήσει καὶ προσκαρτερήσει; Eadie, 476). Nor is there a close continuative or even explanatory tie (“perseverance, i.e., in making petition”; contra Meyer, 550), though προσκαρτερέω and nouns for prayer are often used together in the NT (see above on ἐν πάσῃ προσκαρτερήσει). Rather, each term should be given its distinctive force. περὶ πάντων τῶν ἁγίων. Advantage. Here, related to prayer, which is also made “on behalf of” all the saints, this preposition seems to overlap in meaning with ὑπέρ (cf. Wallace, 363; BDAG, 797.1.f), as is made clear by the conjoined use of ὑπὲρ ἐμοῦ in 6:19. The phrase, “all the saints,” also occurs at 1:15 and 3:18. 6:19 καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου καὶ. Since Paul is a member of πάντων τῶν ἁγίων (6:18), the καί here should probably be read as emphatic (“and especially for me”; Eadie, 476), not simply continuative, adding an additional request. Note also the change of preposition. ὑπὲρ ἐμοῦ. Advantage. This preposition is normally used with δεήσις (Rom 10:1; 2 Cor 9:14; 11:1; Phil 1:4; 1 Tim 2:1). The alternate form of the first person personal pronoun may be slightly intensive calling attention to the author as the subject of prayer. On the form, see 3:8 on ἐμοὶ.



Ephesians 6:18-20

165

ἵνα. Introduces a clause that is epexegetical to δεήσει (6:18; cf. Hoehner, 862), not a purpose clause (contra Eadie, 477). μοι. Dative indirect object of δοθῇ, fronted to focus on the recipient of the prayer’s answer. δοθῇ. Aor pass subj 3rd sg δίδωμι. Subjunctive with ἵνα. The passive is probably a “divine passive,” implying God as the granter of the answer (Best, 607). λόγος. Nominative subject of δοθῇ. Here, λόγος may refer to “message” (Lincoln, 454; Best, 607, renders it, “inspired words”) or less likely to “fluency of speech” (Hodge, 393; cf. 2 Cor 11:6). Lenski’s (678–79) forensic sense (“word” as permission to speak) too narrowly restricts the following result clause to gospel witness in a law court. ἐν ἀνοίξει. Temporal. The noun ἄνοιξις (“the act of opening”) occurs only here in the NT. τοῦ στόματός. Objective genitive (see 1:1 on θεοῦ). μου. Possessive genitive. ἐν παρρησίᾳ. Manner, modifying γνωρίσαι (Hoehner, 862; contra Calvin, 342, who takes it with what precedes). One should not read the full range of meaning into this single context (“courageous openness and clarity”; contra Best, 607). γνωρίσαι. Aor act inf γνωρίζω (result). τὸ μυστήριον. Accusative direct object of γνωρίσαι. On the meaning, see 3:3 on τὸ μυστήριον. τοῦ εὐαγγελίου. Epexegetical genitive (Hoehner, 863). Taking it as a genitive of content (“mystery contained in the gospel”) is too limiting and does not fit Paul’s use of the terms in Ephesians (1:9, 13; 3:3, 4, 6, 9; contra Westcott, 98; Salmond, 390). 6:20 ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει, ἵνα ἐν αὐτῷ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι. ὑπὲρ οὗ. Advantage, in the sense of moving cause or reason (“for the sake of”; BDAG, 1031.A.2). Since the activity of making known the mystery of the gospel seems to be the primary focus throughout this verse, it is better to take the antecedent as the entire phrase (γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου, 6:19; Eadie, 479) rather

166

Ephesians 6:21-24

than μυστήριον (contra Abbott, 189) or εὐαγγελίου alone (contra Mitton, 229). πρεσβεύω. Pres act ind 1st sg πρεσβεύω. ἐν ἁλύσει. Locative. The singular noun should not be understood literally of being bound with a chain (contra Abbott, 189), but rather figuratively of his imprisonment (BDAG, 48.2; cf. 2 Tim 1:16). ἵνα. This ἵνα clause stands in apposition to the ἵνα clause in 6:19, thus giving further content of the prayer (δεήσει, 6:18; Hoehner, 865). ἐν αὐτῷ. Sphere. The antecedent is οὗ, which in turn refers to γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου (6:19; Eadie, 480; contra Hoehner, 865, who takes the antecedent as τὸ μυστήριον τοῦ εὐαγγελίου). Most manuscripts have the PP before the verb (A D F G I Ψ 33 81 Â al), while some place it after the verb (‫ א‬104 459), and others read αὐτό (∏46 B 1739 1881). The last reading, supported by some strong Alexandrian witnesses, points more directly to what the scribes identify as the antecedent: τὸ μυστήριον τοῦ εὐαγγελίου (Metzger 1994, 542). The first reading is preferred as both the longer and more difficult reading. παρρησιάσωμαι. Aor mid subj 1st sg παρρησιάζομαι. Subjunctive with ἵνα. The middle is used with a verb of emotive speech (Kemmer, 269). Note the word play with ἐν παρρησίᾳ (v. 19). ὡς. Comparative. δεῖ. Pres act ind 3rd sg δέω. The impersonal verb indicates necessity, in this case referring to something that is fitting (BDAG, 214.2). με. Accusative subject of the infinitive. λαλῆσαι. Aor act inf λαλέω (complementary).

Ephesians 6:21-24

Now, in order that you also, may know my circumstances, that is, what I am doing, Tychicus, (my) beloved brother and faithful minister in the Lord, will make all things known to you, 22whom I have sent to you for this very purpose, namely, that you might know our circumstances and he might encourage your hearts. 23 Peace and love with faithfulness be to the brothers from God the 21



Ephesians 6:20-21

167

Father and the Lord Jesus Christ. 24Grace be with all those who are loving our Lord Jesus Christ persistently. These two paragraphs include the subgenre forms: “apostolic parousia,” which concludes the epistle’s body, and a letter closing (Larkin 2008, 76–78). In Ephesians, the apostolic parousia’s components are limited to an announcement of future plans to visit the readers, in this case through the emissary Tychicus, and a peace wish (6:23, which is placed in the next paragraph in UBS4; Larkin 2008, 84–85). The beginning boundary of the section is indicated by a transitional use of δέ and a tail-head link between 6:20 and 6:21 in which Paul’s circumstances are the common theme, viewed in the previous verse from the standpoint of a prayer request and now from the angle of an emissary’s report. Although most see the letter closing as including a dual benediction (6:23-24), it is better to take the first benediction (6:23) as actually a peace wish concluding the apostolic parousia (cf. Rom 15:33; 2 Cor 13:11; 2 Thess 3:16). The lack of an intervening list of greetings, masks 6:23 as a peace wish, distinct from the final benediction. In structure, 6:21-22 is a combination of nuclei: a “commissive proposition”—the announcement of visit plans by which the writer will effect the future, similar to how an exhortation functions in relation to the reader—(Johnson) and purpose statements. They are arranged in a chiasm: 21 A Ἵνα δὲ καὶ ὑμεῖς εἰδῆτε τὰ κατ’ ἐμέ, τί πράσσω, B πάντα γνωρίσει ὑμῖν Τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, 22 B' ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο A' ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.

In this way both the initial nucleus (6:21b) and purpose statement (6:21a), and their amplication (6:22), can be presented in a unified way. Paul’s letter closings usually involve final notes, an exchange of greetings, and a benediction. The only element of a letter closing present here is a benediction (6:24).

168

Ephesians 6:21-24

6:21 Ἵνα δὲ καὶ ὑμεῖς εἰδῆτε τὰ κατ’ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, Ἵνα. Introduces a purpose clause, which in this case precedes the main clause. δὲ. Transitional, marking a change to a new section (Best, 614; cf. 4:7; not adversative; contra Alford, 3:149). καὶ. Adverbial (“also”). Given the transitional δέ, the καί should not be taken with it as a marker of heightened emphasis and contrast (contra BDAG, 213.5.a), closely binding the following statement of personal circumstances (6:21-22) either with the immediately preceding personal prayer request (6:18-20) or with the preceding main doctrinal and practical sections (Eph 1:3–3:21; 4:1–6:20; contra Chrysostom, Hom. Eph. 6:21-22 [PG 62.170]). It should be taken as “also,” implying reciprocity, whether Paul has received information about the Ephesians (1:15) or not (Abbott, 190). Less likely, Paul is alluding to the recipients of other letters that Tychicus will be delivering (e.g., Colossians; cf. Best, 614, who takes it as a loose connection and says there is nothing in the context to indicate the Ephesians had knowledge of other correspondence; contra Hoehner, 869). ὑμεῖς. Nominative subject of εἰδῆτε. εἰδῆτε. Prf act subj 2nd pl οἶδα. Subjunctive with ἵνα. τὰ κατ’ ἐμέ. The article functions as a “nominalizer” (see 1:1 on τοῖς ἁγίοις . . . καὶ πιστοῖς), changing the PP (reference) into the accusative direct object (lit. “the things with reference to me”) of εἰδῆτε. On the form of the pronoun, see 3:8 on ἐμοὶ. τί. Introduces an interrogative clause that stands in apposition to τὰ κατ’ ἐμέ. In its own clause the pronoun is the accusative direct object of πράσσω. This is not an accusative of respect with πράσσω understood intransitively (“how [with respect to what] I am getting along”; contra BDAG, 860.3), since the prayer request (6:18-20) indicates otherwise (contra Best, 615, who says that Paul was not doing anything in prison, i.e., engaged in mission). πράσσω. Pres act ind 1st sg πράσσω. On the meaning, see above on τί.



Ephesians 6:21-22

169

πάντα. Accusative direct object of γνωρίσει. Fronted to emphasize the comprehensiveness of the communication. γνωρίσει. Fut act ind 3rd sg γνωρίζω. ὑμῖν. Dative indirect object of γνωρίσει. Τυχικὸς. Nominative subject of γνωρίσει. ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος. Nominative in apposition to Τυχικὸς. An example of a Granville Sharp construction with nouns in a personal construction (Wallace, 274; see 1:3 on ὁ θεὸς καὶ πατὴρ). Both descriptions thus point to the same person. Given the other use of διάκονος in Ephesians (3:7), references elsewhere to persons Paul dispatches with letters (Rom 16:1; Col 4:7), and the use of διάκονος here in commending Tychicus to the Ephesians, it is better to see the implied service as spiritual ministry to the Ephesians rather than as help to Paul (Lincoln, 465; contra Best, 616). ἐν κυρίῳ. Sphere of reference, a relation and activity characterized as Christian (see 1:3 on ἐν Χριστῷ). Given the GranvilleSharp construction, this PP should be taken with both nouns (ἀδελφὸς . . . διάκονος; Hoehner, 689; Westcott, 99), not just the last (contra Eadie, 481). The referent is Christ, not God, consistent with Paul’s use in Ephesians (2:21; 4:1, 17; 5:8; 6:1, 10). 6:22 ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. ὃν. Accusative direct object of ἔπεμψα. ἔπεμψα. Aor act ind 1st sg πέμπω. With an “epistolary aorist” the writer adopts the temporal sphere of reference of his readers to describe his writing or matters of business closely related to the letter (Fanning, 281; Wallace, 562–63). Porter (37), on the other hand, contends that this feature is not a matter of mixing “spheres of temporal reference,” but rather a presentation, through verbal aspect, of the entire writing process. πρὸς ὑμᾶς. Spatial. εἰς αὐτὸ τοῦτο. Goal. The referent of τοῦτο is what immediately follows: the ἵνα clause. ἵνα. Introduces a clause that is epexegetical to τοῦτο, which

170

Ephesians 6:21-24

restates the ἵνα clause of 6:21, adding a reference to Paul’s coworkers’ welfare (τὰ περὶ ἡμῶν; Bratcher and Nida, 168). γνῶτε. Aor act subj 2nd pl γινώσκω. Subjunctive with ἵνα. τὰ περὶ ἡμῶν. The article functions as a “nominalizer” (see 1:1 on τοῖς ἁγίοις . . . καὶ πιστοῖς), changing the PP (reference) into the accusative direct object (“our circumstances”) of γνῶτε. παρακαλέσῃ. Aor act subj 3rd sg παρακαλέω. Subjunctive with ἵνα. τὰς καρδίας. Accusative direct object of παρακαλέσῃ. On the meaning, see 1:18 on τῆς καρδίας. ὑμῶν. Possessive genitive. 6:23 Εἰρήνη τοῖς ἀδελφοῖς καὶ ἀγάπη μετὰ πίστεως ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ. Εἰρήνη . . . καὶ ἀγάπη. Nominative subject of an implied optative verb (likely εἴη), expressing a peace-wish as a prayer. Given the centrality of the theme of reconciliation in Ephesians (2:11-22; 4:3) and the coupling of εἰρήνη with ἀγάπη here, εἰρήνη probably means, “state of concord” (Barth, 817) rather than “state of well being” (contra Eadie, 482, who sees it as equivalent to the way ‫ ָׁשלֹום‬ is frequently used in farewells in the OT, Gen 26:29, 31; Exod 18:23; 1 Sam 25:35). τοῖς ἀδελφοῖς. Dative of advantage. μετὰ πίστεως. Association. The preposition indicates a close connection (BDAG, 637.A.2.f) to both Εἰρήνη and ἀγάπη (Best, 618). This close connection does not present “faith” as the Christian virtue of believing, as what is presupposed by “love” (contra Abbott, 190), or as the source of both “peace” and “love” (contra Barth, 811). Rather, if πίστεως is understood as “faithfulness,” not God’s (contra Best, 618) but the Christian’s, then the steadfastness that accompanies peace and love is in view here (cf. a similar emphasis in 6:24). ἀπὸ θεοῦ . . . καὶ . . . κυρίου. Source. On the use of κύριος as a title, see 1:2 on κυρίου. πατρὸς. Genitive in apposition to θεοῦ. Ἰησοῦ Χριστοῦ. Genitive in apposition to κυρίου. See 1:3 on Ἰησοῦ Χριστοῦ.



Ephesians 6:22-24

171

6:24 ἡ χάρις μετὰ πάντων τῶν ἀγαπώντων τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν ἀφθαρσίᾳ. ἡ χάρις. Nominative subject of an implied optative verb (likely εἴη), expressing a closing benediction as a prayer. μετὰ πάντων τῶν ἀγαπώντων. Association. Here, “a marker of the experiencer of the event” (LN 90.60). This preposition is consistently used in Pauline benedictions where he is praying for χάρις for the readers (Best, 619). τῶν ἀγαπώντων. Pres act ptc masc gen pl ἀγαπάω (substantival). τὸν κύριον. Accusative direct object of ἀγαπώντων. On the use of κύριος as a title, see 1:2 on κυρίου. ἡμῶν. Genitive of subordination. Ἰησοῦν Χριστὸν. Accusative in apposition to κυρίον. See also 1:3 on Ἰησοῦ Χριστοῦ. ἐν ἀφθαρσίᾳ. Manner, modifying ἀγαπώντων and characterizing the Christian’s love as “persistent” in the context of the spiritual battle (6:10-17; Best, 620). It is not “accompaniment,” modifying χάρις (contra Lincoln, 467–68), since χάρις is too far removed (Best, 620). Nor should it be viewed as “locative,” modifying τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν (contra Martin, 177), since ἀφθαρσία is not used figuratively of a location elsewhere (Hoehner, 876). Most early witnesses close the letter here (∏46 ‫ *א‬A B F G 33 81 al), while the majority of manuscripts add ἀμήν (‫א‬2 D Ψ Â pm), an apparent effort to accommodate to liturgical use (Metzger 1994, 543). Metzger also notes that a number of manuscripts contain a subscription that identifies the audience (Ephesians), the place of origin (Rome), and the role of Tychicus (διά Τυχικοῦ).

glossary Adjectivizer — In Greek syntax, this term refers to an article that is used to change a non-adjective into an adjectival modifier. Thus, in the phrase, ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν, the article τῶν changes the prepositional phrase, ὑπὸ τὸν οὐρανόν, into an attributive modifier of παντὸς ἔθνους. ad sensum — Lit. “according to sense.” This phrase is most often used in the expression, constructio ad sensum. Agrapha — Sayings attributed to Jesus that are not found in the canonical Gospels. Aktionsart — A term used in relation to verb tense that refers to the supposed objective quality of the action of the verb, e.g., whether it is punctiliar, durative, iterative, inceptive, etc. Anacoluthon — A construction involving some sort of break in grammatical sequence. Anaphoric — Referring back to, i.e., coreferential with, a preceding word or group of words. Thus, pronouns are anaphoric references to participants that have already been introduced into the discourse. Anarthrous — Lacking an article. Antecedent — An element that is referred to by another expression that follows it. Thus, the antecedent of a relative pronoun is that element in the preceding context to which the relative clause provides additional information. Apodosis — The second part (“then” clause) in a conditional construction. Arthrous/Articular — Including an article. Ascensive — In Greek, this term is most often used in relation to conjunctions, especially καί. It refers to a usage that is intensive 173

174

Glossary

or expresses a final addition or point of focus. In such instances, the conjunction is typically translated, “even.” Aspect — This term is used in relation to verb tense and refers to the speaker’s subjective choice of how to portray the verbal action, e.g., perfective or imperfective. Attraction — Relative pronouns at times take on or “attract” to the case of their antecedent. For example, in the text, Πάντων δὲ θαυµαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς µαθητὰς αὐτοῦ (“While everyone was marveling at all that he was doing, he said to his disciples”), the expected case for the relative pronoun would be accusative (οὗς), since it functions as the direct object of ἐποίει. Instead, it has been attracted to the case of its antecedent (πᾶσιν). Berakah — The Hebrew term for “blessing.” Cataphoric — Referring forward to, i.e., coreferential with, a following word or group of words. The demonstrative οὗτος is frequently used in this manner. Causative — Causative verbs or constructions denote that a new state of affairs is brought about or “caused” by the action of the verb or construction. Both δίδωμι and ποιέω are examples of verbs that can be used to form a causative construction. For example, in the text, δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου (lit. “Give to your servants to speak your word with all boldness”) the imperative and infinitive verbs (δὸς and λαλεῖν) form a causative verb phrase (“cause to speak”). Clausal complement — This type of complement is structurally a direct object, but since it is a clause rather than a noun phrase scholars often use the language of “complement” rather than “direct object.” For example, ὅτι is often used to introduce complement clauses with verbs of speech that represent what was said: λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ (“For I tell you that God is able to raise up children for Abraham from these stones.”) Cognition — A verb of cognition is a verb that refers to some sort of mental process. Complement — In the handbook, this term is used in two ways in addition to its use in the phrase, “clausal complement”: (1) A constituent, other than an accusative direct object, that



Glossary

175

is required to complete a verb phrase. Verbs that include a prepositional prefix often take a complement whose case is determined by the prefix. For example, verbs with the prefix συν- characteristically take a dative complement. (2) The second element in a double accusative construction, which completes the verbal idea. In the sentence, “I call my son Superman,” Superman would be the complement. Constructio ad sensum — Lit. “construction according to sense.” A construction that follows the sense of the expression rather than strict grammatical rules, e.g., the use of a plural verb with a subject that is syntactically singular but refers to a group of people. Copula — A linking verb that joins a subject and predicate into an equative clause (see below). In the clause, Ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν (“This generation is a wicked generation”), the copula is ἐστιν. Crasis — The merging of two words through the use of contraction, e.g., κἀμοί for καὶ ἐμοί. Doublet — Two near synonyms that are joined by a καί and used to express a single idea (sometimes also referred to as hendiadys). Doublets in Greek, such as τέρατα καὶ σημεῖα, tend to serve as a way of intensifying the semantics of the conjoined terms. Elative — An adjectival form that denotes intensity or superiority. Enclitic — A clitic is a word that appears as a discreet word in the syntax but is pronounced as if it were part of another word. Enclitics “give” their accent to the preceding word. Equative verb/clause — An equative verb, like εἰμί, γίνομαι, or ὑπάρχω, is a verb that joins a subject and predicate to form an equative clause (“something is something”), e.g., Ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν (“This generation is a wicked generation”). Homoioarcton — A phenomenon in which words or lines begin with the same or similar letters or words. Homoioteleuton — A phenomenon in which words or lines end in the same or similar letters or words. Inclusio — An “envelope” or “bookend” structure in which the same or similar language is used to begin and end a unit of discourse.

176

Glossary

Litotes — A figure of speech in which a statement is made by negating the opposite idea. For example, “she is not a bad tennis player” means “she is a good tennis player.” Marked — Departing from the normal or neutral pattern, or having no additive features. At various levels of grammar, speakers/ writers have a choice between various options. One option will typically be viewed as the “default” or “unmarked” member of the set. The other members are “marked.” Something that is “marked” may be more prominent, in focus, emphatic, etc. Metonymy/Metonym — Metonymy is a figure of speech in which one term is used in place of another with which it is associated. In the expression, “he was reading the prophet Isaiah,” the writer (“the prophet Isaiah”) is used as a metonym for his writings (“the book that the prophet Isaiah wrote”). Midrashic — Pertaining to an interpretive exposition of Scripture known as midrash used in the rabbinical tradition and often involving looking beyond the literal sense to determine the spirit of the text in an effort to apply a scriptural text to a new setting. Miniscules — Manuscripts written in cursive script. Nominal clause — A nominal is a noun or something that functions like a noun. In a nominal clause, a nominative noun stands alone in the clause without a verb, and sometimes without any other elements. Nominalizer — In Greek syntax, this term refers to an article that is used to change a word, phrase, or clause into a substantive. Most commonly, nominalizers are used to make an adjective or participle substantival. Nucleus — The handbook uses this term to refer to a head proposition on which other propositions depend according to certain kinds of paired communication relations. Parenetic — Parenesis refers to material that focuses on ethical exhortation, commands, or instruction. Paranomasia — A play on words typically involving the use of two or more words with similar forms or sounds. Peak — A climactic development within a discourse to indicate its progress.



Glossary

177

Period — A well-balanced, carefully crafted sentence comprised of multiple clauses. Pneumacentric — Focused on the person and/or work of the Holy Spirit. Proleptic — Generally used to describe instances where a verb with a non-future verb tense refers to a future event. Protasis — The first part (“if” clause) in a conditional con­ struction. solitarium — The phrase, τε solitarium, refers to the use of τε without an accompanying conjunction, such as καί. Synecdoche — A figure of speech in which one term is used in place of another with which it is associated, specifically involving a part-whole relationship. In the sentence, “Do you have your own wheels?” the word “wheels” stands for the entire “vehicle” of which it is a part. “Tail-head” construction — This literary device uses the same content at the end of one discourse segment and at the beginning of the next to tie the two together. Targum — An Aramaic translation or paraphrase of a book or portion of the Old Testament. Tautology — An unnecessary repetition of material that is readily available in the immediate context. Tendential — Used of verb tense to refer to something that is about to occur. Topic — In a topic construction, the referent that is in focus is placed at the beginning of the sentence. This phenomenon is sometimes referred to as a “cleft” construction, “left dislocation,” and “hyperbaton.” Unmarked — The default option among two or more grammatical choices. See also “marked.”

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Friedrich. Translated by G. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964–1976. Miller, Neva F. “Appendix 2: A Theory of Deponent Verbs.” Pages 423–30 in Analytical Lexicon of the Greek New Testament. Edited by Timothy Friberg, Barbara Friberg, and Neva Miller. Grand Rapids: Baker, 2000. Mitton, C. Leslie. Ephesians. New Century Bible. London: Marshall, Morgan & Scott, 1976. Moule, C. F. D. An Idiom Book of New Testament Greek. 2nd ed. Cambridge: Cambridge University Press, 1959. Moulton, James Hope, W. F. Howard, and Nigel Turner. A Grammar of New Testament Greek. Vol. 1: Prolegomena. Vol. 3: Syntax. Vol. 4: Style. Edinburgh: T&T Clark, 1908, 1963, 1976. Nida, Eugene A. et al. Style and Discourse: With Special Reference to the Text of the Greek New Testament. Capetown: Bible Society of South Africa, 1983. Oepke, Albrecht. “ἐν.” Pages 537–43 in vol. 2 of Theological Dictionary of the New Testament. Edited by G. Kittel and G. Friedrich. Translated by G. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964–1976. Pennington, Jonathan T. “Deponency in Koine Greek: The Grammatical Question and the Lexicographical Dilemma.” Trinity Journal 24 (2003): 55–76. Porter, Stanley E. Idioms of the Greek New Testament. 2nd ed. Sheffield: Sheffield Academic Press, 1994. Robertson, A. T. A Grammar of the Greek New Testament in the Light of Historical Research. Nashville: Broadman, 1934. Robinson, J. Armitage. Commentary on Ephesians. Reprint. Grand Rapids: Kregel, 1979. Roels, Edwin D. God’s Mission: The Epistle to the Ephesians in Mission Perspective. Grand Rapids: Eerdmans, 1962. Salmond, S. D. F. “The Epistle to the Ephesians.” In vol. 3 of The Expositor’s Greek Testament. Edited by W. Robertson Nicoll. Reprint. Grand Rapids: Eerdmans, 1983. Schlier, Heinrich. Der Brief an die Epheser: Ein Kommentar. 3rd ed. Dusseldorf: Schwann, 1957.



Bibliography

185

Schrenk, Gottlob. “δίκη κτλ.” Pages 174–225 in vol. 2 of Theological Dictionary of the New Testament. Edited by G. Kittel and G. Friedrich. Translated by G. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964–1976. Scott, E. F. The Epistles of Paul to the Colossians, to Philemon and to the Ephesians. Moffatt’s New Testament Commentary. London: Hodder & Stoughton, 1930. Simpson, E. K. and F. F. Bruce. Commentary on the Epistles to the Ephesians and the Colossians. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1957. Taylor, Bernard A. “Deponency and Greek Lexicography.” Pages 167–76 in Biblical Greek Language and Lexicography: Essays in Honor of Frederick W. Danker. Edited by B. A. Taylor et al. Grand Rapids: Eerdmans, 2004. Taylor, Richard A. “The Use of Psalm 68:18 in Ephesians 4:8 in Light of the Ancient Versions.” Bibliotheca Sacra 148 (1991): 319–36. Thompson, George H. P. “Ephesians iii.13 and 2 Timothy ii.10 in the Light of Colossians i.24.” Expository Times 71 (1960): 187–89. Turner, David. “Ephesians 2:3c and Peccatum Originale.” Grace Theological Journal 1 (1980): 195–219. Turner, Nigel. Grammatical Insights into the New Testament. Edinburgh: T&T Clark, 1965. Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids: Zondervan, 1996. Westcott, Brooke Foss. Saint Paul’s Epistle to the Ephesians. Reprint. Grand Rapids: Baker, 1979. Wood, A. Skevington. “Ephesians.” In vol. 11 of The Expositor’s Bible Commentary. Edited by Frank E.Gabelein. Grand Rapids: Zondervan, 1978.

Grammar Index accusative direct object, 1:3, 4, 5, 6, 7, 9, 9, 10, 11, 13, 15, 16, 17, 20, 20, 22, 22, 23; 2:3, 4, 5, 7, 12, 14, 14, 15, 15, 15, 16, 16, 17, 17, 18; 3:2, 4, 8, 9, 11, 12, 14, 19; 4:1, 3, 8, 8, 10, 11, 16, 17, 19, 20, 21, 22, 24, 25, 25, 27, 28, 28, 29, 30; 5:2, 2, 5, 5, 6, 12, 16, 25, 25, 25, 26, 27, 27, 28, 28, 28, 28, 29, 29, 29, 31, 33, 33, 33; 6:2, 4, 4, 6, 8, 9, 9, 11, 13, 13, 14, 14, 15, 16, 16, 17, 17, 19, 20, 21, 21, 21, 22, 22, 22, 24 accusative in apposition, 1:7, 12, 13; 2:14; 6:24 accusative of respect, 1:18; 4:15 accusative “person” in double accusative, 3:9 accusative predicate, 1:4; 3:6 accusative subject of the infinitive, 1:4, 12, 18; 3:6, 17; 4:17, 22; 6:11 accusative in topic construction, 2:1 adjectivizer, 1:15; 2:17; 4:6; 5:33 ἀκούω with genitive vs. accusative, 3:2 ἀντί (cause), 5:31 ἀπό (separation), 4:31

ἀπό (source), 1:2; 6:23 ἀπό (temporal), 3:9 asyndeton, 4:4 attraction (accusative), 2:4 attraction (dative), 2:10 attraction (genitive), 1:6, 8; 3:20; 4:1 attraction (number), 3:13 attributed genitive, 1:5, 6, 7, 18, 18, 19; 2:2, 14; 4:7, 22 attributive genitive, 1:13, 17, 17; 2:2, 12; 3:5, 11, 16; 4:14, 14, 18, 24; 5:2, 8, 26; 6:12 αὐτός (intensive), 4:10 chiasm, 1:1; 1:3-14; 2:1-10; 2:8, 14; 4:1-6; 4:1, 2, 10, 15, 15; 4:17-24; 4:25–5:5; 5:6-14; 5:15-20; 5:21-33; 5:21, 23, 24, 33; 6:1-4; 6:5-9; 6:7, 9; 6:21-24 cognate accusative, 4:8 complement in double accusative, 1:22; 2:14; 3:9; 5:2 complement in double nominative, 2:11 crasis, 1:15 dative complement, 4:32, 32; 5:14, 20, 22, 22, 24, 24; 6:1, 5, 5, 7, 7

187

188

Grammar Index

dative complement of a συνverb, 2:5; 5:11 dative in apposition, 3:8, 11 dative in topic construction, 3:20 dative of advantage, 1:2; 5:10, 14; 6:3, 23 dative indirect object, 1:9, 17, 22; 2:16, 17, 17; 3:2, 3, 5, 5, 7, 8, 8, 10, 16; 4:7, 8, 19, 27, 29; 5:2, 19, 21, 27; 6:19, 21 dative of manner, 3:16; 5:12 dative of means, 1:13; 2:5, 8; 4:14, 28; 5:6, 18, 19 dative of possession, 3:21; 6:12 dative of recipient, 1:1 dative of reference, 2:3; 4:23; 5:3 dative of sphere, 2:1, 5; 4:18 dative of time, 2:12; 3:5 δέ (adversative), 2:4; 4:15, 20, 23, 32; 5:11 δέ (explanatory), 4:9; 5:32 δέ (transitional), 3:20; 4:7; 5:3, 13, 33; 6:21 descriptive genitive, 4:30 διά (cause), 1:15; 2:4; 4:18, 18; 5:6, 17; 6:13 διά (intermediate agent), 1:5; 2:18; 3:16; 4:6 διά (means), 1:1, 7; 2:8, 16; 3:6, 10, 12, 17; 4:16; 6:18 διό (inferential), 2:11; 3:13; 4:8, 25; 5:14 εἰς (advantage), 1:5; 3:2 εἰς (direction), 1:19 εἰς (direction-result), 2:15 εἰς (goal), 2:21, 22; 3:19; 4:13, 13, 13, 15, 32; 6:22 εἰς (locative), 1:8; 3:16; 4:8, 9

εἰς (purpose), 1:5, 6, 10, 12, 14, 14; 4:12, 12, 16, 19; 5:2 εἰς (reference), 5:32, 32; 6:18 εἰς (temporal), 3:21; 4:30 ἐκ (separation), 1:20; 4:29; 5:14 ἐκ (source), 2:8, 9; 3:15; 4:16; 6:6 ἐν (cause), 1:4; 3:13; 5:21 ἐν (goal), 2:16; 3:4 ἐν (incorporative union), 1:4, 7, 11, 13, 13; 2:6, 7, 10, 13, 15, 21, 21, 22 ἐν (in place of εἰς), 1:12; 3:4; 5:18 ἐν (instrumental), 1:6; 2:13, 16, 18, 22; 3:5; 4:3, 14, 14, 30; 5:18, 19, 26; 6:4, 14, 15, 16, 18 ἐν (locative), 1:1, 3, 3, 9, 10, 10, 18, 20, 20; 2:2, 3, 6, 10, 12, 14; 3:6, 9, 10, 15, 17, 17, 20, 21; 4:4, 17, 18, 21, 32; 5:1, 3, 5; 6:9, 12, 20 ἐν (manner), 1:8; 2:7; 3:3, 12; 4:2, 15, 16, 16, 19; 6:5, 18, 19, 24 ἐν (object/reason), 1:12 ἐν (reference), 1:3, 17, 23; 2:4, 11, 11, 15; 4:24; 5:9, 24; 6:2, 16 ἐν (result), 5:18 ἐν (sphere), 2:2, 3; 4:6; 6:20 ἐν (sphere of reference), 1:1, 15, 20; 3:11, 12, 21; 4:1, 17, 21; 5:8; 6:1, 10, 10, 21 ἐν (temporal), 1:21, 21; 2:7; 6:13, 18, 19 ἐν (warrant or authoritative basis), 5:20 epexegetical genitive, 1:7, 9; 2:2, 7, 12, 15, 20; 3:2, 7, 16, 21; 4:3, 12, 13, 14, 16, 23; 6:14, 15, 16, 17, 19 epistolary aorist, 6:22 ἐπί (“control or authority”), 4:6



Grammar Index

ἐπί (direction), 2:7 ἐπί (locative), 2:20; 3:15 ἐπί (purpose), 2:10 ἐπί (spatial), 5:6; 6:3 ἐπί (temporal), 1:16; 4:26 euphemism, 4:8, 9 γάρ (causal), 5:6, 8; 6:1 γάρ (emphatic), 5:5, 12 γάρ (explanatory), 2:8, 10, 14; 5:9, 14, 29 genitive absolute, attendant circumstance, 2:20 genitive direct object, 4:2 genitive in apposition, 1:2, 2, 3, 17; 2:2; 3:1; 5:20; 6:23, 23 genitive of association, 3:6; 5:7 genitive of comparison, 3:19 genitive of content/quality, 4:29 genitive of definition, 4:22 genitive of destination, 2:3 genitive of production/producer, 4:3; 5:9 genitive of reference, 1:13, 13; 3:4, 9; 4:13, 13, 13, 17, 29; 6:10, 10 genitive of relationship, 1:2; 4:13, 25; 6:1, 2, 4 genitive of separation, 2:12, 12; 4:18 genitive of source, 1:18, 18; 2:8; 3:2, 7, 8, 10; 4:4, 18, 22, 24; 6:5, 11, 17 genitive of subordination, 1:3, 3, 17, 17; 3:11; 4:6; 5:20, 23, 23; 6:9, 9, 12, 24 genitive subject, 2:20 gnomic future, 5:31, 31, 31 hendiadys, 3:12; 4:11; 5:2 homoioarcton, 1:15

189

homoioteleuton, 5:30 hortatory subjunctive, 4:15 imagery, 1:18; 2:14, 21, 21; 3:14, 15, 15; 4:8, 13, 13, 14, 16, 16; 5:10, 11, 11, 14, 23, 26, 27, 27, 29, 31, 32; 6:6, 11, 12, 14, 14, 15, 15, 16, 17; see also “metaphor” ἵνα (clausal complement), 3:16, 18, 19; 5:33 ἵνα (epexegetical), 6:19, 20, 22 ἵνα (indirect discourse), 1:17 ἵνα (purpose), 2:7, 9, 10, 15; 3:10, 19; 4:10, 14, 28, 29; 5:26, 27, 27; 6:3, 13, 21 inclusio, 2:10; 3:1-13; 3:7, 13; 4:16; 5:33 infinitive (complementary), 3:4, 18, 19, 20; 4:1, 3, 28; 5:28; 6:13, 13, 16, 20 infinitive (direct object), 3:16 infinitive (epexegetical), 1:10; 3:6, 8, 9, 17; 4:17 infinitive (indirect discourse), 3:13; 4:22, 23, 24 infinitive (purpose), 1:4; 4:28 infinitive (purpose with εἰς τό), 1:12, 18 infinitive (purpose with πρὸς τό), 6:11 infinitive (result), 6:19 infinitive (subject), 5:12 καθώς (causal), 1:4 καθώς (comparative), 4:4, 17, 21, 32; 5:2, 3, 25, 29 καί (additive), 4:32; 5:11, 22, 25, 28, 29 καί (additive, intensive), 5:12

190

Grammar Index

καί (adverbial), 4:10, 17; 5:33; 6:21 καί (ascensive), 1:21; 4:30; 5:31 καί (continuative), 2:1, 14; 3:9; 4:11, 13, 21, 24, 26; 5:4, 5, 11, 18; 6:4, 9, 9, 9, 14, 15, 17, 18 καί (emphatic), 6:19 καί (epexegetical), 2:6; 3:9; 4:16, 17, 26; 5:1, 3, 4, 25 καί (explanatory), 2:3, 8, 12, 12; 5:14; 6:18 κατά (distributive), 5:33 κατά (possessive), 1:15 κατά (reference), 4:22 κατά (standard), 1:5, 7, 9, 11, 11, 19; 2:2, 2; 3:3, 7, 7, 11, 16, 20; 4:7, 16, 22, 24; 6:5, 6 litotes, 1:16; 4:20 μετά (association), 4:25; 6:23, 24 μετά (manner), 4:2, 2; 6:5, 7 metaphor, 1:5, 13, 18, 18, 20, 22; 2:1, 5, 6, 6, 17, 19, 20, 21, 22; 3:9, 17; 4:14, 22; 5:8, 8, 14, 16; 5:21-33; 5:26, 27; 6:12, 14, 15, 16, 17, 18; see also “imagery” metonymy, 2:2, 3, 11, 11, 12, 14, 16; 3:13; 3:14-21; 3:14; 4:20; 5:16, 16 μέχρι (temporal), 4:13 neuter plural subject with singular verb, 4:17 nominalizer, 1:1, 10; 2:17; 4:9; 6:21, 22 nominative absolute, 1:1, 2; 5:33 nominative in apposition, 1:1, 17, 23; 2:11; 3:1, 1; 4:1, 15, 25; 6:21

nominative in a topic construction, 5:33; 6:8 nominative subject, 1:3, 13, 14, 17, 18, 18, 19, 23; 2:3, 3, 4, 8, 9, 10, 11, 13, 14, 18, 21, 22; 3:1, 3, 5, 8, 9, 10, 13, 15, 18, 21; 4:1, 4, 5, 5, 5, 6, 7, 9, 10, 11, 13, 15, 16, 17, 19, 20, 21, 26, 29, 29, 31, 32; 5:1, 2, 3, 4, 4, 4, 5, 5, 6, 6, 7, 9, 13, 14, 14, 15, 15, 16, 17, 18, 23, 23, 23, 24, 24, 25, 27, 28, 29, 29, 31, 31, 32, 32, 33; 6:1, 2, 6, 6, 8, 9, 9, 12, 17, 19, 21, 21, 23, 24 objective genitive, 1:4, 6, 7, 10, 10, 12, 13, 14, 14, 17; 2:2; 3:7, 12, 13, 19; 4:12, 12, 13, 16, 19, 29; 5:1, 21, 23; 6:15, 19 ὅτι (causal), 2:18; 4:25; 5:16, 23, 30; 6:12 ὅτι (clausal complement; indirect discourse), 2:11, 12; 6:8 ὅτι (epexegetical), 3:3; 5:5 ὅτι (subject clause), 4:9 οὖν (inferential), 5:7 οὖν (resumptive), 4:17; 5:1, 15 οὖν (transitional), 6:14 παρά (association), 6:9 παρά (source), 6:8 paranomasia, 2:4; see also “word play” participle (attributive), 1:1, 3, 12, 18, 19, 19, 21, 21; 2:1, 2, 5, 7, 7, 11, 13, 20, 21; 3:2, 7, 9, 9, 19, 19, 20; 4:14, 14, 16, 16, 18, 22, 24, 27; 6:6, 7, 16 participle (attendant circumstance), 1:5, 9; 5:26



Grammar Index

participle (causal), 1:11; 2:4, 10; 3:17, 17; 4:18, 18, 19, 25; 6:8, 9 participle (complementary), 1:16 participle (manner), 2:3; 5:10 participle (means), 1:20, 20; 2:15; 4:2, 3, 15, 28; 5:16; 6:9, 14, 14, 16, 18, 18 participle (predicate), 2:12, 12; 4:18, 32 participle (redundant intensifier), 5:5 participle (result), 2:15, 16; 5:19, 19, 19, 20, 21 participle (substantival), 1:6, 11, 12, 21, 23; 2:11, 14, 14; 3:20; 4:10, 10, 28, 28, 29; 5:12, 13, 14, 14, 28; 6:24 participle (temporal), 1:13, 13, 15, 16; 2:17; 3:4; 4:8; 6:13 partitive genitive, 1:14; 3:8, 21; 4:7, 9, 25, 27; 5:30 perfect periphrastic, 2:5, 8 περί (advantage), 6:18 πλήν (transitional), 5:33 possessive genitive, 1:7, 18, 18, 20, 22, 23; 2:3, 13, 14, 14, 19; 3:1, 4, 5, 13, 14, 16, 17; 4:4, 12, 17, 18, 23, 26, 29, 30; 5:19, 20, 28, 28, 28, 29, 30, 31, 33; 6:5, 6, 14, 16, 19, 22 predicate accusative, 2:1, 5 predicate adjective, 1:3; 5:32; 6:1, 3 predicate genitive, 2:20 predicate nominative, 1:14, 18, 18, 19, 23; 2:3, 4, 8, 10, 11, 12, 12, 14, 19, 19, 19; 3:7, 9, 13, 18; 4:9, 10, 14, 15, 25, 29, 32, 32; 5:1, 5, 7, 8, 8, 10, 10, 12,

191

14, 16, 17, 17, 23, 23, 23, 27, 30; 6:2, 8, 8, 17 πρό (temporal), 1:4 πρός (“experiencer of an event”), 6:9 πρός (opposition), 6:11, 12, 12 πρός (purpose), 4:12, 29 πρός (reference), 3:4 πρός (spatial), 2:18; 3:14; 5:31; 6:22 πρός (standard), 4:14 resumptive construction, 1:10; 2:1, 5; 3:21; 5:13, 24; 6:8 Semitic influence, 2:2, 3; 3:5; 4:29, 29; 5:2, 5, 31 subjective genitive, 1:1, 1, 5, 6, 7, 9, 9, 11, 11, 12, 14, 14, 16, 18, 19, 19; 2:1, 3, 3, 3, 4, 7, 10, 22; 3:7, 7, 16, 19; 4:7, 13, 14, 16, 16, 22; 5:5, 5, 6, 11, 17; 6:4, 6, 10, 11, 17 σύν (association), 3:18; 4:31 synecdoche, 1:22; 4:28; 5:28, 29, 31 τε solitarium, 3:19 titular use of Χριστός, 1:1, 1, 3; 2:5, 6, 7, 20; 3:1, 4, 6, 17, 19, 21; 4:7, 12, 20; 5:2, 5, 14, 21, 23, 24, 25, 29; 6:5, 6 TSKS (Granville Sharp) construction, 1:1, 3; 2:14, 15, 20; 3:5, 12, 18; 5:5, 20; 6:21 ὑπέρ (advantage), 1:16; 3:1, 13; 5:2, 25; 6:19, 20 ὑπέρ (reference), 5:20

192

Grammar Index

ὑπέρ (representation), 5:2, 25 ὑπέρ (comparison), 3:20 ὑπέρ (superior status), 1:22 ὑπό (locative), 1:22 ὑπό (ultimate agency), 2:11; 5:12, 13 vocative in topic construction, 5:33

word play, 1:20, 21; 2:7, 15, 19; 3:6, 14, 20; 4:1, 8, 16, 29, 32; 5:2, 5, 13, 20, 27; 6:5-9; 6:6, 7, 9, 10, 11, 13, 13, 16, 16, 16, 18, 18, 20; see also “paranomasia” ὡς (comparative), 3:5; 5:1, 7, 15, 15, 22, 23, 24, 28, 33; 6:5, 6, 6, 7, 20

AUTHOr index Aalen, S., 66 Abbott, T. K., 12, 19, 20, 22, 28, 29, 32, 33, 34, 35, 36, 37, 38, 40, 45, 48, 49, 50, 55, 60, 64, 70, 71, 74, 75, 78, 79, 82, 84, 86, 88, 89, 90, 91, 92, 94, 97, 105, 113, 122, 124, 125, 130, 131, 135, 142, 146, 151, 160, 164, 166, 170 Alford, H., 72, 82, 83, 84, 140, 146, 161, 163, 168 Archer, G. L., 97, 98 Bakker, E. J., x, 19 Barnes, A., 74, 105, 155 Barth, M., 1, 2, 7, 8, 11, 13, 15, 18, 20, 22, 23, 24, 27, 29, 32, 33, 37, 38, 40, 43, 50, 52, 55, 57, 60, 61, 61, 62, 63, 66, 67, 77, 78, 80, 82, 83, 87, 88, 90, 91, 93, 94, 97, 101, 102, 104, 107, 108, 110, 115, 122, 124, 126, 130, 132, 133, 134, 135, 136, 137, 139, 140, 141, 142, 143, 156, 158, 161, 163, 170 BDAG (Bauer, Arndt, Gingrich, and Danker), 2, 6, 7, 9, 11, 12, 13, 18, 22, 23, 24, 25, 26, 28, 29, 30, 32, 34, 37, 38, 39, 40,

42, 43, 44, 45, 46, 49, 50, 53, 54, 56, 58, 61, 63, 64, 65, 66, 68, 69, 70, 71, 75, 77, 79, 80, 81, 82, 83, 84, 86, 87, 88, 89, 90, 91, 92, 93, 98, 99, 100, 101, 102, 103, 104, 105, 106, 108, 110, 111, 113, 114, 115, 116, 117, 118, 120, 122, 123, 126, 129, 131, 132, 133, 134, 135, 136, 138, 140, 141, 142, 143, 145, 146, 147, 148, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 163, 164, 165, 166, 168, 170 BDF (Blass, Debrunner, and Funk), xxv, 9, 28, 40, 41, 49, 53, 61, 66, 91, 101, 110, 111, 113, 118, 140 Beare, F. W., 20, 35, 55, 57, 62, 139, 161, 162 Becker, O., 57 Beekman, J., 39, 43, 113 Behm, J., 152 Bertram, G., 109, 148 Best, E., xix, xxviii, 1, 2, 3, 5, 7, 8, 9, 10, 12, 14, 15, 16, 18, 19, 20, 21, 22, 23, 25, 26, 27, 28, 29, 30, 31, 33, 34, 36, 37, 38, 39, 40, 41, 43, 45, 46, 47, 48,

193

194

Author Index

49, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 66, 67, 68, 69, 70, 71, 73, 74, 76, 77, 78, 79, 80, 81, 82, 86, 87, 88, 89, 90, 91, 92, 94, 96, 97, 98, 99, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 113, 114, 115, 116, 117, 118, 119, 121, 122, 123, 125, 126, 129, 130, 131, 132, 133, 134, 135, 136, 138, 139, 141, 142, 143, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 165, 168, 169, 170, 171 Bietenhard, H., 8, 67 Bratcher, R. G., 7, 8, 12, 22, 34, 58, 74, 100, 109, 114, 115, 116, 117, 118, 124, 125, 126, 127, 133, 135, 139, 140, 142, 157, 158, 161, 170 Brown, C., 113 Bruce, F. F., 103 Cadbury, H., xix Callow, J., 39, 43, 113 Calvin, J., 8, 32, 33, 38, 56, 58, 74, 80, 81, 86, 98, 102, 105, 109, 123, 126, 132, 154, 157, 165 Candlish, J. S., 74, 116, 125 Caragounis, C. C., x Carson, D. A., xix Chirichigno, G. C., 97, 98 Conrad, C. W., x, xi, 7, 58, 66, 159, 162 Culy, M. M., 2, 27, 41, 146 Delling, G., 110

Eadie, J., 10, 11, 19, 26, 27, 28, 29, 30, 31, 38, 39, 40, 41, 43, 44, 45, 53, 56, 58, 60, 62, 63, 64, 65, 66, 68, 69, 70, 71, 72, 74, 76, 78, 80, 81, 82, 83, 84, 87, 89, 90, 92, 93, 94, 97, 99, 100, 104, 106, 107, 114, 115, 116, 118, 119, 123, 125, 126, 127, 131, 132, 134, 135, 136, 139, 142, 146, 157, 158, 164, 165, 166, 169, 170 Ellicott, C. J., 102 Engberg-Pedersen, T., 117 Fanning, B. M., 9, 31, 96, 97, 120, 169 Fee, G. D., 163 Graham, G. H., xiii, xviii Grudem, W., 25 Günther, H., 64 Harris, M. J., xxvi, xxvii, 6, 7, 18, 90 Harris, W. H., 76 Heil, J. P., xxiii, 2, 4, 27, 85, 96, 112, 121, 129, 144, 149, 156 Hodge, C., 22, 51, 55, 69, 122, 130, 139, 140, 150, 152, 157, 159, 163, 165 Hoehner, H., xix, xxviii, 2, 3, 4, 6, 7, 8, 11, 13, 14, 15, 16, 20, 23, 25, 37, 72, 82, 83, 84, 89, 91, 92, 94, 103, 106, 107, 110, 116, 117, 122, 127, 130, 132, 140, 142, 143, 146, 147, 148, 150, 151, 152, 153, 158, 161, 163, 165, 166, 168, 169, 171



Author Index

195

Johnson, E., xiii, xx, xxi, 4, 5, 6, 9, 10, 11, 17, 24, 27, 30, 31, 33, 36, 39, 47, 59, 67, 73, 85, 95, 112, 121, 128, 142, 144, 149, 155, 167

124, 130, 135, 136, 145, 152, 154, 171 Longacre, R. E., xx, xxi Louw, J. P., 4, 7, 10, 11, 43; see also LN

Kemmer, S., 11, 12, 32, 34, 42, 58, 86, 93, 105, 113, 153, 157, 160, 161, 162, 164, 166

Martin, R. P., 171 Metzger, B. M., 2, 16, 18, 31, 54, 58, 65, 72, 75, 76, 86, 89, 100, 102, 105, 110, 115, 120, 122, 131, 139, 145, 158, 166, 171 Meyer, H. A. W., 46, 64, 71, 140, 147, 157, 164 MHT (Moulton, Howard, and Turner), 68, 126 Michaelis, W., 106 Miller, N. F., 7, 11, 12, 50, 86, 98, 100, 101, 105, 113, 129, 133, 143, 153, 159 Mitton, C. L., 25, 26, 37, 38, 39, 45, 46, 48, 52, 58, 60, 61, 74, 79, 80, 87, 90, 103, 105, 114, 124, 126, 141, 142, 151, 152, 155, 157, 161, 166 Moo, D. J., xix Moule, C. F. D., 13, 29, 69, 92, 109, 110, 119, 156, 163

Lane, W. L., 148 Larkin, W. J., xix, xx, 17, 45, 59, 128, 167 Lenski, R. C. H., 30, 46, 54, 63, 64, 74, 80, 82, 87, 103, 126, 145, 147, 154, 160, 165 Levinsohn, S. H., 64 Lincoln, A. T., 2, 8, 11, 12, 13, 14, 16, 18, 20, 22, 25, 28, 30, 31, 32, 34, 37, 38, 40, 42, 43, 44, 45, 46, 48, 51, 53, 54, 55, 56, 57, 58, 60, 61, 62, 68, 69, 70, 71, 74, 77, 78, 79, 80, 81, 82, 83, 86, 87, 88, 89, 90, 91, 92, 93, 94, 97, 98, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 117, 118, 119, 120, 122, 123, 124, 125, 126, 130, 131, 133, 134, 135, 137, 138, 139, 140, 141, 143, 145, 146, 147, 148, 150, 151, 152, 153, 154, 157, 158, 160, 161, 163, 164, 165, 169, 171 Link, H.-G., 64 LN (Louw and Nida), 7, 10, 14, 22, 24, 25, 28, 34, 43, 48, 50, 60, 65, 66, 69, 72, 75, 76, 77, 82, 92, 99, 101, 108, 115, 122,

Nida, E. A., 7, 8, 12, 14, 22, 34, 43, 58, 74, 100, 109, 114, 115, 116, 117, 118, 124, 125, 126, 127, 133, 135, 139, 140, 142, 157, 158, 161, 170; see also LN Oepke, A., xxvii, 6, 7, 18, 68, 86, 90, 105, 114, 157 Pennington, J. T., x

196

Author Index

Porter, S. E., xxiii, xxiv, 16, 21, 78, 82, 96, 99, 110, 153, 169 Robertson, A. T., x, 5, 33, 53, 69, 90, 102, 143 Robinson, J. A., 22, 26, 29, 45, 47, 55, 62, 68, 70, 81, 82, 88, 102, 109, 118, 127, 132, 163 Roels, E. D., 94 Salmond, S. D. F., 52, 72, 98, 103, 119, 123, 127, 130, 135, 153, 165 Schlier, H., 56, 93, 147 Schrenk, G., 145 Scott, E. F., 162 Simpson, E. K., 10, 49, 116, 118 Taylor, B. A., x, xi Taylor, R. A., 74, 75

Thompson, G. H. P., 57 Turner, D., 29 Turner, N., 62, 69, 76, 111 Wallace, D. B., ix, xxv, xxvi, 2, 6, 16, 18, 21, 22, 25, 30, 31, 33, 34, 38, 40, 41, 44, 45, 48, 49, 50, 52, 53, 57, 60, 61, 63, 64, 68, 69, 75, 76, 78, 82, 84, 88, 92, 95, 96, 97, 98, 99, 100, 103, 105, 106, 107, 108, 110, 111, 114, 115, 116, 119, 120, 122, 123, 124, 125, 127, 129, 130, 132, 141, 152, 162, 163, 164, 169 Westcott, B. F., 21, 51, 52, 99, 126, 135, 141, 151, 164, 165, 169 Wood, A. S., 81, 153