Ephesians 3:18

may be able R. V., may be strong; more lit. still, may get strength; the verb being aorist, pointing to a new crisis. The idea is of a wide grasp, a mighty stretch of thought and faith, only to be made by spirits perfectly assured(Ephesians 3:17) of their footing.

to comprehend R. V., "apprehend" ;a minute and over-careful change. The Gr. is used (e.g.Acts 4:13; Acts 10:34; Acts 25:25) of mental perception, or ascertainment.

with all saints Lit., with all the saints. For the phrase cp. Ephesians 1:15; Ephesians 6:18; Colossians 1:4; 1 Thessalonians 3:13; Philemon 1:5; Revelation 8:3, and perhaps Revelation 22:21. On the word "saint" see note on Ephesians 1:1. The thought emphasized here is that of the great Community. The Apostle has spoken of experiences possible only in the sanctumof the individual regenerate "heart," but he reminds the reader here that these are never to terminate in themselves. The individual, as he is never other than a "member" of Christ, is never other than a "member" of his brethren (see Romans 12:5). His grace and light are to be, as it were, contributions to the combined experience of the true Church, as the grace and light of the true Church are to enhance his own.

what is the breadth, &c. The Object is left unnamed. What is it? We explain it, with Monod, as the Divine Love, which has just been named (see last on Ephesians 3:17), and is to be named (as the Love of Christ) immediately again. At least, it is that Work, Purpose, Covenant, of God in Christ which is ultimately resolved into the Eternal and Sovereign Love.

The imagery is perhaps suggested by a vastly spacious building, with its high towers and deep foundations. But may it not rather be suggested by the visible Universe itself, as if a spectator gazed from horizon to horizon, and at the boundless air above, and thought of the depths beneath his feet? We may partially illustrate the language, in any case, by such passages as Psalms 103:11-12.

Some curiosities of interpretation attach to this verse. Severianus (cent. 4, 5), quoted by Alford, finds here an allusion to the shape of the Cross, and in it to the Lord's Godhead (" height") and Manhood (" depth"), and to the extent of the apostolic missions (" length and breadth"). St Jerome (cent. 4, 5) in his Commentary here interprets the words at some length, and finds in the "height" the holy angels, in the "depth" the evil spirits, in the "length" those of mankind who are on the upward path, and in the "breadth" those who are "sinking towards vices. For broad and ample is the way which leadeth to death." The Calvinist Zanchius (cent. 16) adopts from Photius (cent. 9) the explanation that the reference is to "the mystery of the free salvation through Christ of the Gentiles and the whole human race"; called long, because decreed from eternity; broad, because extended to all; deep, because of the descent of Christ to Hades, and because of the resurrection of the dead; high, because Christ ascended above all heavens. (Quoted in Poole's Synopsis Criticorum.)