Ephesians 3:18

ἵνα ἐξισχύσητε καταλαβέσθαι σῦν πᾶσι τοῖς ἁγίοις : that ye may be fully able to comprehend with all the saints. The “may be strong” of the RV is a less happy rendering than usual, as it obscures the fact that the verb is different from that expressing the strengthened in Ephesians 3:16. The strong compound ἐξισχύειν, = to be eminently able, to have full capacity, occurs only this once in the NT and is rare in ordinary Greek. καταλαμβάνειν, = “take hold of” (1 Corinthians 9:24; Philippians 3:12, etc.) or in the sense of mental grasp (Plato, Phaedr., 250 D), in its various NT occurrences in the Middle Voice (Acts 4:13; Acts 10:34; Acts 25:25) has only the latter meaning. Here, therefore, it is = understand, not = occupare, take possession of (Goth., Kypke). The RV substitutes the more neutral apprehend a word capable of either sense for the “comprehend” of the AV. This gift of spiritual comprehension is contemplated further as to be possessed and exercised σῦν πᾶσι τοῖς ἁγίοις, not as a matter of private experience, the peculiar faculty of some, or an exceptional bestowment like the rare privilege of visions, but as a gift proper to the whole community of believers and one in which these Ephesians might share together with all God's people; for the phrase cf. Ephesians 1:15; Ephesians 6:18; Colossians 1:4; 1 Thessalonians 3:13; Philemon 1:5; Revelation 8:3; and for the sense of ἅγιος see under Ephesians 1:1 above. τί τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος : what is the breadth and length and depth and height. So the AV. But height and depth, according to the RV. The order of the TR, βάθος καὶ ὕψος, is that of [344] [345] [346], Syr., etc.; ὕψος καὶ βάθος is that of [347] [348] [349] [350], 17, Vulg., Boh., etc. The latter is preferred by LTrWH, the former getting a place in the margin with Tr and WH. What is the object in view in the mention of these dimensions? It is left unnamed. Hence the many conjectures on the subject; e.g., that it is the Christian Church (Mich., Koppe, etc.), or Temple (Bengel), the work of redemption, or the mystery previously noticed (Theophy., Harl., Olsh., Bleek, etc.), the mystery of the Cross (Est.), the love of God (Chrys., Erasm., Grot., etc.), the wisdom of God (De Wette), love (Moule), all that God has revealed or done in us and for us (Alf.). But the context naturally suggests the love of Christ (Calv., Mey., Ell.), that being the supreme theme and the one which is immediately set before us in express terms. The imagination of the Fathers, Augustine, Gregory Nyss., Jerome and others, ran riot in the endeavour to find some distinctive, spiritual meaning in each of the four things here named, the shape of the Cross, e.g., being supposed to be signified (Estius), the Divinity of Christ being found in the figure of the height, His human nature in the depth, the extent of the Apostolic Commission in the length and breadth, etc. Nor are the feats of interpretation less forced or fanciful which have been performed by some more modern exegetes. But the terms length, breadth, depth, height are introduced with no other purpose than the simple and consistent one of setting forth the surpassing magnitude of Christ's love for us. The power to comprehend that love in its utmost conceivable grandeur and its furthest-reaching relations is what Paul prays God to grant his Ephesians.

[344] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[345] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[346] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[347] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[348] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

[349] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[350] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.