a Acts ii. 2912. ἐν ᾧ ἔχομεν τὴν "παῤῥησίαν καὶ τὴν] " προςαγωγὴν ἐν “πεποιθή-
αἰ(4) ; 2 Cor. iii. 12, Vii. 43
reff. c 2 Cor. i. 15; Phil. iii. 4 only Acts iii. 16 al. fr.
9; 2 Thess. iii. 13 only. ohn ν. 35;
σειΣ “διὰ τῆς πίστεως “αὐτοῦ.
1 Tim. ili. 13; Philem. 8; Heb. iii. 6; 4 aa 2 28; ee ey Pt in ον 4 Kingsx 19 εἰς.
fC Colt 93 Joka ν. πα ae om. ii. 23
13. διὸ ᾿ αἰτοῦμαι "μὴ ἐγκακεῖνϑ ὃ ἐν "ἢ b ἘΣ ii. 18
8 re ε
g Luke xviii. be a Cor. iv. 1,16; Gal. vi.
1 τὴν om. NAB 17, 80; insert CD*KLP, Ath., Euthal., Thdrt., etc.
? For εν πεπ., εν τω ελενθερωθηναι D!.
Sexxaxey CD°FGKL, etc., Fathers ; ενκακειν (Ν Β᾽, al
37, 39, 46, 47, etc.
pertaining to the ages,” formed before the [oundation of the world (i. 3), long hidden in the Divine Mind (iii. 9), but existent and in God’s view from the beginning till now (cf. 2 Tim. i. 0).---ἣν ἐποίησεν ἐν Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν : which he wrought in Christ Fesus our Lord. The subject of the ἐποίησεν is the πρόθεσις, not the σοφία (Jer., Luth., etc.). The verb is rendered “‘ purposed” by the RV; as it is also taken by many to mean formed, con- stituted (Calv., Harl., Hofm., De Wette, Alf., Abb., etc.). This use of the verb is somewhat like that in Mark iii. 6, xv. 1 (συμβούλιον ποιεῖν), etc., and gives a good sense. On the other hand, the use of ποιεῖν in such connections as θέλημα ποιεῖν (Matt. xxi. 31; John vi. 38; Eph. ii. 3), γνώμην ποιεῖν (Rev. xvii. 17), etc., seems to be sufficient justification for giving it the sense of fulfilling, carrying out; and the designation Christ Fesus (not Christ simply), pointing as it does to the historical Person, suggests that
what is in view now is the realisation of
the purpose rather than its formation. On the whole, therefore, it is perhaps best to render it ‘‘which He wrought, or carried into effect, in Him whom we reach as Christ Jesus our Lord” (Mey.,
Il., εἰς). The TR (with ΝΤΟ ΡΚΙ., etc.) gives ἐν Χριστῷ ᾿Ιησοῦ ; the best critics (LTTrWHRV), on “ἂν authority of BN*AC 17, etc., insert τῷ before Χριστῷ. The designation ὁ Χριστὸς ᾿Ιησοῦς ὁ Κύριος ἡμῶν is singular; ε[., however, the τὸν Χριστὸν ᾿Ιησοῦν τὸν Κύριον of Col. ii. 6.
Ver. 12, ἐν ᾧ ἔχομεν τὴν παρρησίαν Hel τὴν προσαγωγήν: in whom we have bo d access. The second τήν, which is inserted by the TR, has the support of some good authorities, CD* KLP, Chrys., etc.; but is not found in BNA 17, etc., and is to be omitted (with LTTrWHRV). As the παρρησία and the προσαγωγή meet in one idea the τήν does not require to be repeated. The article before the nouns has much
+ εγκακειν), NABD 13, 17,
the force of ‘‘our boldness and access”, The παρρησίαν is not to be limited to freedom of speech, freedom in preaching, or boldness in prayer, but is to be taken in the large sense which it has in Phil. i. 20: Tim. iii, 135 Heb. x. 19; and especially in 1 John ii. 28, iii. 21, iv. 17, v. 14—freedom of spirit, cheerful boldness, “the joyful mood of those reconciled to God” (Mey.). The conjunction of the προσαγωγή with the intrans. παρρησία makes the intrans. sense of access more appropriate here than the trans. sense of introduction ; cf. under ii. 18.---ἓν πεποι- θήσει: in confidence. The noun πεποί- θησις belongs to late Greek (Joseph., Philo., Sext. Empir., εἰς). In the LXX it occurs once (2 Kings xviii. 19) ; in the NT it is found only in Paul (2 Cor. i. 15, iii. 4, Vill. 2a, αὶ ΕΣ iii. 4, and here). It indicates the dis- position in which the παρρησία με ον προσα are made ροοά.---διὰ πίστεως through our faith ve Him. The αὐτοῦ is best taken as the n. objecti; cf. Rom. iii. 22; Gal. ii. 16. Thus, as the ἐν ᾧ expresses the fact that Christ is the ground of our παρρησία and προσαγωγή, and the ἐν πεποιθήσει the state of mind in which we enjoy these blessings, so this clause declares the means by which they become our actual possession. The whole verse, moreover, is not so much a simple addition to the preceding statement as rather an indirect appeal to personal experience, in confirm- ation of what was said of the fulfilment of God's eternal purpose in Christ Jesus our Lord, the ἐν ᾧ having, as Ell, explains it, the same force as év αὐτῷ γάρ. ' πὰ ye —— μὴ ἐγκακεῖν ἐν ὑμῶν : wherefore I Task that ye pe κέν: eart in my tribula- tions in your behalf. The διό is referred by some (Mey., etc.) to the immediately preceding verse, the possession of these great privileges of “‘ boldness and access" on the part of the Ephesians being Paul’s reason for urging on them the request