Cambridge Greek Testament Commentary

Ephesians 3:4

πρὸς ὃ δύνασθε�. ‘By reference to which ye can as ye read the Scriptures understand.’ It seems, as Hort has pointed out (Rom. and Eph. 150 ff.), impossible to account for πρὸς ὅ if ἀναγινώσκοντες is taken in its obvious sense as referring to the reading of the letter itself. His alternative, to take ἀναγιν. in the technical sense of ‘the reading of the Scriptures,’ not only gives a clear meaning to πρὸς ὅ, but it also supplies that reference to the O.T. which St Paul’s habitual practice both in writing and preaching would lead us to expect. The parallel, if this interpretation is accepted, with the closely similar passage in Romans 16:25 f. becomes complete. It is true that no certain parallel to this absolute use of ἀναγινώσκειν can be produced from the N.T., but there are at least two other passages (Mark 13:14 and 1 Timothy 4:13) which seem to require it. Zahn’s suggestion that the Apostle is referring to an earlier letter, e.g. Gal., hardly fits the conditions of a circular letter, nor does it supply the criterion of an external standard by which the Apostle’s insight, as expressed in this statement, could be judged.

τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χρ. Cf. (with Robinson) 1 (3) 3 Esdr. 1:31, τῆς συνέσεως αὐτοῦ ἐν τῷ νόμῳ Κυρίου, and 2 Timothy 2:7, σύνεσιν ἐν πᾶσιν. συνιέναι and σύνεσις are specially used of the power to grasp the inner meaning of teaching and so especially of a parable or μυστήριον (Matthew 13:51; Matthew 15:10; Luke 24:45; &c.).

ἐν τῷ μυστηρίῳ τοῦ χριστοῦ. The ‘mystery of the Christ’ as we know from the Acts was according to St Paul to be studied in the O.T. Cf. Acts 17:2 f., Acts 26:22 f.

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Cambridge Greek Testament Commentary

Ephesians 3:4

Old Testament

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