Ephesians 4:16

ἐξ οὗ πᾶν τὸ σῶμα : from whom the whole body. Statement of the relation of the whole, following that already made regarding the several members. πᾶν τὸ σῶμα looks back on the οἱ πάντες. The ἐξ has its proper force of origin (cf. 1 Corinthians 8:6; 2 Corinthians 5:1; 2 Corinthians 13:4, and especially the precise parallel in Colossians 2:19), and cannot be reduced to mean per quem (Morus., etc.). All growth in the body has its source in Christ, the Head. συναρμολογούμενον καὶ συμβιβαζόμενον : being fitly framed together and compacted. Or, as RV, “fitly framed and knit together”. The participles are presents, as expressing a process that is going on. For the former see on chap. Ephesians 2:21 above. The latter, to which TWH give the form συνβιβαζόμενον, expresses the general idea of putting together, but with various shades of meaning, e.g., reconciling one to another (Herod., i., 74); considering or concluding (Acts 16:10); demonstrating (Acts 9:22); instructing (1 Corinthians 2:16); and (as here and in Colossians 2:19) compacting or knitting together into one whole. Distinctions have been drawn between the two terms; e.g., by Bengel, who took the συναρμολογουμένη to express specially the harmony of the building and the συμβιβαζόμενον its solidity; and by Ellicott, who thinks the idea of the former is that of the aggregation of the parts, and of the latter that of their inter-adaption. But at the most the difference does not seem to go beyond the notions of joining (ἁρμός = a joint) and compacting or making to coalesce. διὰ πἅσης ἁφῆς τῆς ἐπιχορηγίας : by means of every joint of the supply. Here the AV and the RV are in substantial agreement, the former giving “by that which every joint supplieth”; the latter, “through that which every joint supplieth,” with the marginal rendering “through every joint of the supply”. The Vulgate gives per omnem juncturam. The old English Versions vary, e.g., Wicl., “by each jointure of under serving”; Tynd., “in every joint wherewith one ministereth to another”; Cov., “every joint of subministration”; Gen., “by every joint for the furniture thereof”; Bish., “by every joint yielding nourishment”. The clause is one of much difficulty, especially as regards the ἁφῆς. The word occurs only twice in the NT, here and in Colossians 2:19. The question is whether it means joint, contact, or sensation. In classical Greek it has a variety of meanings, e.g., touch (Aeschyl., Prom., 850), the sense of touch (Plato, Rep., 523 E), grasp (Plut., 2, 86 F), a junction or joint in the body (Arist., De Gen. et Corr., i., 8, 24), and also, it is contended, feeling (Plato, Locr., p. 100 D, E; Pol., vii., p. 523 E, etc.). In the present passage Chrys. and Theod. give it this last sense, αἴσθησις, feeling, perception; and among others Mey. follows this, rendering the clause “by means of such sensation of the supply” and denying indeed that ἁφή ever has the sense of συναγή, vinculum. But it seems clear that in the passage in Aristotle referred to above and in others, (e.g., Arist., De Coelo, i., 11; Plato, Axioch., p. 365 A) it has the sense of joining, juncture, joint. It is also clear that it has the sense of adhesion, contact (Arist., Metaphys., iv., 4, x., 3; Phys. Ausc., iv., 6; De Gen. et Corr., i., 6). The meaning indeed for which Mey. contends seems to have little or no foundation in ancient Greek use. The choice lies between the other two. The sense of contact is preferred by some (e.g., Oec, von Hofm.), the idea then being “by means of every contact which serves for supplying,” or “by means of every contact of each member of the body with the power which Christ supplies”. But most prefer the sense of “joint,” both because all the most ancient Versions understand the clause to have the members of the body and their relation one to another in view, and because in the parallel passage (Colossians 2:19) ἁφῶν is coupled with συνδέσμων. If the sense of feeling is adopted the clause will naturally be attached to the following αὔξησιν … ποιεῖται, and will specify the way in which the growth is to be made. With the sense of joint the clause will be best attached to the participles preceding it (especially in view of the clause in Colossians 2:19), and will define the means by which the framing and compacting are effected. (See especially Light. on Colossians 2:19.) The term ἐπιχορηγία, which occurs again in Philippians 1:19, means supply, perhaps with something of the idea of the large and liberal, as Ell. suggests, belonging to the primary use of ἐπιχορηγεῖν. The τῆς points to the particular supply that comes from Christ, and the gen. may be taken as that of inner relation or destination (cf. σκεύη τῆς λειτουργίας, Hebrews 9:21; see Win.-Moult., p. 235). The idea, therefore, appears to be that the body is fitly framed and knit together by means of the joints, every one of them in its own place and function, as the points of connection between member and member and the points of communication between the different parts and the supply which comes from the Head. The joints are the constituents of union in the body and the media of the impartation of the life drawn by the members from the head. Precisely so in Colossians 2:19 the joints and ligaments are mentioned together and are described as the parts by which the body receives its supplies (ἐπιχορηγούμενον) and is kept compact together (συμβιβαζόμενον). κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους : according to an efficiency in the measure of each individual part. For μέρους some good MSS., etc., read μέλους (AC, Syr., Boh., Vulg., etc.), and WH give it a place in their margin. But μέρους is to be preferred, as supported by such authorities as [418] [419] [420] [421] [422] [423] [424], Arm., etc. ἐνέργειαν = energy in the sense of activity, working. ἐν μέτρῳ = in the measure, i.e., proportionate to, in keeping with (Mey.), or commensurate with (Ell.). ἐν can never have the sense of κατά. But it is used occasionally like the Heb. בְּ, in phrases expressing the proportion or law in accordance with which something is done (Thuc., i., 77, 8:89; Hebrews 4:11; see Win.-Moult., p. 483). The clause is connected by some (de Wette, etc.) with τῆς ἐπιχορηγίας; by others (Harl., etc.) with the συναρμολογούμενον καὶ συμβιβαζόμενον; but it is best attached to the αὔξησιν … ποιεῖται. So it defines the nature, law, or order of the growth, describing it as proceeding in accordance with an inward operation that adapts itself to the nature and function of each several part and gives to each its proper measure. It is a growth that is neither monstrous nor disproportioned, but normal, harmonious, careful of the capacity and suited to the service of each individual member of Christ's body. τὴν αὔξησιν τοῦ σώματος ποιεῖται : maketh the growth of the body. αὔξησις, common enough, together with αὔξη, in classical Greek, occurs only twice in the NT, here and Colossians 2:19. The Mid. ποιεῖται conveys the idea of making for oneself; or it may rather strengthen the sense, suggesting “the energy with which the process is carried on” (Ell.). See especially Donaldson, Greek Gram., p. 438, for the use of the appropriative and intensive Middle. The repetition of the σῶμα, “the whole body … makes the increase of the body,” is due probably to the desire to avoid ambiguity, as the pronoun might have been taken to refer to the μέρους. εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ : unto the building up of itself in love. εἰς expresses the object and end of the carrying on of the growth, viz., the completion of the body. The ἐν ἀγάπῃ might qualify the αὔξησιν ποιεῖται (so Mey.); but it is more fitly connected with the οἰκοδομήν, as denoting the ethical element or condition of that consummation and completion of the Church which is the object of the long-continued process of growth.

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

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

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

[421] 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.

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

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

[424] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.