Gentiles are fellow-heirs with Israel and fellow-members of the one body and fellow- partakers of the promise in Christ Jesus through the Gospel , 7 whereof I became a minister, according to the gift of the grace of GOD that was given to me, according to the working of His power 8 to me who am less than the least of all saints was this grace giveneven to preach to the Gentiles the unsearchable riches of Christ; 9 and to bring to light what is the dispensation of the mystery which from all ages hath been hid in GOD Who created all things , 10hid, I say, to the intent that now to the principalities and the powers in the heavenly order may be made known through the Church the manifold wisdom of GOD , 11 according to an eternal purpose ( a purpose of the ages ) which He accomplished in the Christ , even Jesus our Lord: 12 in Whom we have freedom of address and access (to GOD) in confidence through our faith in Him. 13 Wherefore I beg you not to faint at my tribulations for you, seeing they are your glory.
1. touvtou cavrin ] Considering that so great a blessing has been bestowed on you. As contrasted with diov (vs. 13; cc. 2:11; 4:8, 25;5:14) this phrase seems to suggest an idea of personal feeling and obligation. The reference is generally to that which is the ground (because this is so) and not the object (for the sake of obtaining this): vs. 14; Tit. 1:5, 11; Lk. 7:47.
The sentence, which is broken, is resumed Eph. 3:14
touvtou cavrin kavmptw
....
ejgw; Pau'lo"
...] The abrupt introduction of the name emphasises the strength of personal feeling. The truth which has been announced is no abstract speculation, but one which has been proved in life by the man who declares it. The name calls up all his history. It is as if the Apostle said: I the Pharisee of old time, I whom you know, of whose labours you have heard, I to whom this great truth has been revealed and who have suffered for it, I to whom you owe your knowledge of the Faith, I who can no longer serve you by my presence pray for you.
Comp. 1 Thess. 2:18; Gal. 5:2; 2 Cor. 10:1; Col. 1:23 (v. Lightfoot's note); Philm. 19. Cf. 2 Thess. 3:17; 1 Cor. 16:21; Col. 4:18.
oJ devsmio" tou' c.jI.
] St Paul was not simply the bond-servant of Christ, he was His prisoner, the one to whom this privilege of suffering was specially given by his Lord (contrast Philm. 1
devsmio" C. jI.
). He was a prisoner, but not for crime or through man's design: he was the Lord's prisoner, prisoner by His will and at the same time prisoner for His work; Christ's cause kept him in bonds (comp. Philm. 13
ejn toi'" desmoi'" tou' eujaggelivou
).
Compare Philm. 9 devsmio" C. jI. ; 2 Tim. 1:8 to;n devsmion aujtou' ªtou' kurivou hJmw'n ]. These examples seem to shew that the words in Eph. 4:1 oJ devsmio" ejn kurivw/ are to be taken together. Contrast Acts 23:18 oJ devsmio" P.
The combination oJ cristo;" jIhsou'" without addition does not (as far as I have observed) occur again in St Paul. JO cristov" is common, and oJ jIhsou'" occurs 1 Thess. 4:14; 2 Cor. 4:10 f.; Eph. 4:21. In Rom. 16:25 we read to; khvrugma jIhsou' Cristou' . The construction of Col. 2:6 wJ" parelavbete to;n cristo;n jIhsou'n to;n kuvrion appears to be, received the Christ, even Jesus the Lord (see Lightfoot ad loc. ). It is therefore probable that the construction here also is the prisoner of the Christ the hope of Israel even Jesus , the Son of man, the Saviour of the world. This at least is the thought of the names. Comp. Eph. 3:11 note; Eph. 4:20 f. uJpe;r uJmw'n t. ejqnw'n ] I the prisoner for you the Gentiles. Both are representative. Comp. Eph. 2:11: contrast Gal. 2:15; Rom. 11:13.
2-13. The thought of his helpless position leads St Paul to unfold its true meaning. His zeal to bring the Gospel to the Gentiles had brought him into bonds. These very bonds, therefore, which might at first sight seem to be a cause of