3:1 {For this cause} (\toutou charin\). Use of \charin\
(accusative of \charis\) as a preposition with the genitive and
referring to the preceding argument about God's elective grace.
It is possible that Paul started to make the prayer that comes in
verses #14-21 when he repeats \toutou charin\. If so, he is
diverted by his own words "the prisoner of Christ Jesus in behalf
of you Gentiles" (\ho desmios tou Christou Iýsou huper humÏn tÏn
ethnÏn\) to set forth in a rich paragraph (#1-13) God's use of
him for the Gentiles.

3:2 {If so be that ye have heard} (\ei ge ýkousate\). Condition
of first class with \ei\ and first aorist active indicative and
with the intensive particle \ge\ that gives a delicate touch to
it all. On \oikonomian\ (stewardship, dispensation) see #1:9;
3:9; Col 1:25.

3:3 {By revelation} (\kata apokalupsin\). Not essentially
different from \di' apokalupseÏs\ (#Gal 1:12). This was Paul's
qualification for preaching "the mystery" (\to mustýrion\. See
#1:9). {As I wrote afore} (\kathÏs proegrapsa\). First aorist
active indicative of \prographÏ\ as in #Ro 15:4, not picture
forth as #Ga 3:1. But when and where? Epistolary aorist for this
Epistle? That is possible. A previous and lost Epistle as in #1Co
5:9? That also is abstractly possible. To the preceding
discussion of the Gentiles? Possible and also probable. {In few
words} (\en oligÏi\). Not = \pro oligou\, shortly before, but as
in #Ac 26:28 "in brief space or time" = \suntonÏs\ (#Ac 24:4),
"briefly."

3:4 {Whereby} (\pros ho\). "Looking to which," "according to
which." {When ye read} (\anaginÏskontes\). This Epistle will be
read in public. {My understanding in the mystery of Christ} (\týn
sunesin mou en tÏi mustýriÏi tou Christou\). My "comprehension"
(\sunesin\, #Col 1:9; 2:2). Every sermon reveals the preacher's
grasp of "the mystery of Christ." If he has no insight into
Christ, he has no call to preach.

3:5 {In other generations} (\heterais geneais\). Locative case of
time. He had already claimed this revelation for himself (verse
#3). Now he claims it for all the other apostles and prophets of
God.

3:6 {To wit}. Not in the Greek. But the infinitive (\einai\)
clause is epexegetical and gives the content of the revelation, a
common idiom in the N.T. \Ta ethný\ is in the accusative of
general reference. Paul is fond of compounds with \sun\ and here
uses three of them. {Fellow-heirs} (\sunklýronoma\). Late and
rare (Philo, inscriptions and papyri). See also #Ro 8:17.
{Fellow-members of the body} (\sunsÏma\). First found here and
only here save in later ecclesiastical writers. Preuschen argues
that it is equivalent to \sundoulos\ in #Col 1:7 (\sÏma\ in
sense of \doulos\). {Fellow-partakers} (\sunmetocha\). Another
late and rare word (Josephus). Only here in N.T. In one papyrus
in sense of joint possessor of a house.

3:7 For this verse see #Col 1:25; Eph 1:19f.; 3:2.

3:8 {Unto me who am less than the least of all saints} (\emoi tÏi
elachistoterÏi pantÏn hagiÏn\). Dative case \emoi\ with \elothý\.
The peculiar form \elachistoterÏi\ (in apposition with \emoi\) is
a comparative (\-teros\) formed on the superlative \elachistos\.
This sort of thing was already done in the older Greek like
\eschatoteros\ in Xenophon. It became more common in the _Koin«_.
So the double comparative \meizoteran\ in #3Jo 1:4. The case of
\hagiÏn\ is ablative. This was not mock humility (#15:19), for
on occasion Paul stood up for his rights as an apostle (#2Co
11:5). {The unsearchable riches of Christ} (\to anexichniaston
ploutos tou Christou\). \Anexichniastos\ (\a\ privative and
verbal of \exichniazÏ\, to track out, \ex\ and \ichnos\, track)
appears first in #Job 5:9; 9:10. Paul apparently got it from
Job. Nowhere else in N.T. except #Ro 11:33. In later Christian
writers. Paul undertook to track out the untrackable in Christ.

3:9 {To make see} (\phÏtisai\). First aorist active infinitive of
\photizÏ\, late verb, to turn the light on. With the eyes of the
heart enlightened (#Eph 1:18) one can then turn the light for
others to see. See #Col 1:26.

3:10 {To the intent that} (\hina\). Final clause. {Might be made
known} (\gnÏristhýi\). First aorist passive subjunctive of
\gnÏrizÏ\ with \hina\. The mystery was made known to Paul (#3:3)
and now he wants it blazoned forth to all powers (Gnostic aeons
or what not). {Through the church} (\dia týs ekklýsias\). The
wonderful body of Christ described in chapter #Eph 2. {The
manifold wisdom of God} (\hý polupoikilos sophia tou theou\). Old
and rare word, much-variegated, with many colours. Only here in
N.T. \Poikilos\ (variegated) is more common (#Mt 4:24).

3:11 {According to the eternal purpose} (\kata prothesin tÏn
aiÏnÏn\). "According to the purpose (#1:11) of the ages." God's
purpose runs on through the ages. "Through the ages one eternal
purpose runs."

3:12 {In confidence} (\en pepoithýsei\). Late and rare word from
\pepoitha\. See #2Co 1:15. {Through our faith in him} (\dia týs
pisteÏs autou\). Clearly objective genitive \autou\ (in him).

3:13 {That ye faint not} (\mý enkakein\). Object infinitive with
\mý\ after \aitoumai\. The infinitive (present active) \enkakein\
is a late and rare word (see already #Lu 18:1; 2Th 3:13; 2Co
4:1,16; Ga 6:9) and means to behave badly in, to give in to evil
(\en, kakos\). Paul urges all his apostolic authority to keep the
readers from giving in to evil because of his tribulations for
them. {Your glory} (\doxa humÏn\). As they could see.

3:14 {I bow my knees} (\kamptÏ ta gonata mou\). He now prays
whether he had at first intended to do so at #3:1 or not. Calvin
supposes that Paul knelt as he dictated this prayer, but this is
not necessary. This was a common attitude in prayer (#Lu 22:41;
Ac 7:40; 20:36; 21:5), though standing is also frequent (#Mr
11:25; Lu 18:11,13).

3:15 {Every family} (\pŠsa patria\). Old word (\patra\ is the
usual form) from \patýr\, descent from a common ancestor as a
tribe or race. Some take it here as = \patrotýs\, fatherhood, but
that is most unlikely. Paul seems to mean that all the various
classes of men on earth and of angels in heaven get the name of
family from God the Father of all.

3:16 {That he would grant you} (\hina dÏi humin\). Sub-final
clause with \hina\ and the second aorist active subjunctive of
\didÏmi\, to give. There are really five petitions in this
greatest of all Paul's prayers (one already in #1:16-23), two by
the infinitives after \hina dÏi\ (\krataiÏthýnai, katoikýsai\),
two infinitives after \hina exischusýte\ (\katalabesthai,
gnÏnai\), and the last clause \hina plýrÏthýte\. Nowhere does
Paul sound such depths of spiritual emotion or rise to such
heights of spiritual passion as here. The whole seems to be
coloured with "the riches of His glory." {That ye may be
strengthened} (\krataiÏthýnai\). First aorist passive infinitive
of \krataioÏ\, late and rare (LXX, N.T.) from \krataios\, late
form from \kratos\ (strength). See #Lu 1:80. Paul adds \dunamei\
(with the Spirit). Instrumental case. {In the inward man} (\eis
ton esÏ anthrÏpon\). Same expression in #2Co 4:16 (in contrast
with the outward \exÏ\, man) and in #Ro 7:22.

3:17 {That Christ may dwell} (\katoikýsai ton Christon\). Another
infinitive (first aorist active) after \hina dÏi\. \KatoikeÏ\ is
an old verb to make one's home, to be at home. Christ (\Christon\
accusative of general reference) is asked to make his home in our
hearts. This is the ideal, but a deal of fixing would have to be
done in our hearts for Christ. {Being rooted and grounded in
love} (\en agapýi errizÏmenoi kai tethemeliÏmenoi\). But it is
not certain whether \en agapýi\ should go with these participles
or with the preceding infinitive \katoikýsai\ (dwell). Besides,
these two perfect passive participles (from \rizoÏ\, old verb, in
N.T. only here and #Col 2:7, and from \themelioÏ\, see also #Col
1:23) are in the nominative case and are to be taken with \hina
exischusýte\ and are proleptically placed before \hina\. Verse
#18 should really begin with these participles. Paul piles up
metaphors (dwelling, rooted, grounded).

3:18 {That ye may be strong} (\hina exischusýte\). Sub-final
clause again with \hina\ and the first aorist active subjunctive
of \exischuÏ\, a late and rare compound (from \ex, ischuÏ\) to
have full strength. Here only in N.T. {To apprehend}
(\katalabesthai\). Second aorist middle infinitive of
\katalambanÏ\, old and common verb, to lay hold of effectively
(\kata-\), here with the mind, to grasp (#Ac 25:25). {With all
the saints} (\sun pasin tois hagiois\). No isolated privilege.
Fellowship open to all. Paul gives a rectangular (four dimension)
measure of love (breadth \platos\, length \mýkos\, height
\hupsos\, depth \bathos\, all common enough words).

3:19 {And to know} (\gnÏnai te\). Second aorist active infinitive
with \exischusýte\. {Which passeth knowledge} (\týn
huperballousan týs gnÏseÏs\). Ablative case \gnÏseÏs\ after
\huperballousan\ (from \huperballÏ\). All the same Paul dares to
scale this peak. {That ye may be filled with all the fulness of
God} (\hina plýrÏthýte eis pŠn to plýrÏma tou theou\). Final
clause again (third use of \hina\ in the sentence) with first
aorist passive subjunctive of \plýroÏ\ and the use of \eis\ after
it. One hesitates to comment on this sublime climax in Paul's
prayer, the ultimate goal for followers of Christ in harmony with
the injunction in #Mt 5:48 to be perfect (\teleioi\) as our
heavenly Father is perfect. There is nothing that any one can add
to these words. One can turn to #Ro 8:29 again for our final
likeness to God in Christ.

3:20 {That is able to do} (\tÏi dunamenÏi poiýsai\). Dative case
of the articular participle (present middle of \dunamai\). Paul
is fully aware of the greatness of the blessings asked for, but
the Doxology ascribes to God the power to do them for us. {Above
all} (\huper panta\). Not simply \panta\, but \huper\ beyond and
above all. {Exceedingly abundantly} (\huperekperissou\). Late and
rare double compound (\huper, ek, perissou\) adverb (LXX, #1Th
3:10; 5:13; Eph 3:20). It suits well Paul's effort to pile
Pelion on Ossa. {That we ask} (\hÏn aitoumetha\). Ablative of the
relative pronoun attracted from the accusative \ha\ to the case
of the unexpressed antecedent \toutÏn\. Middle voice
(\aitoumetha\) "we ask for ourselves." {Or think} (\ý nooumen\).
The highest aspiration is not beyond God's "power" (\dunamin\) to
bestow.

3:21 {In the church} (\en týi ekklýsiŠi\). The general church,
the body of Christ. {And in Christ Jesus} (\kai en ChristÏi
Iýsou\). The Head of the glorious church.