James 5:13

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An Exegetical Analysis of Ignatius, Ephesians 15:3

This exegetical study of James 5:13-19 and Ignatius, Ephesians 15:3, is based on a b-greek discussion from January 3, 2000. The initial query concerned the semantic range of terms related to sickness, healing, and anointing in James 5:13-19, seeking a non-theologically biased understanding of the Greek text regarding whether sickness is physical or spiritual/emotional, and the implications for healing and anointing practices. The original post indicated a “gut reaction” that James was addressing physical ailment, possibly intertwined with spiritual weariness or depression, leading to a “straightforward” understanding of the text involving elders, oil, prayer, and confession.

While the initial discussion touched upon James 5:13-19, the primary exegetical issue that developed in the subsequent exchanges centered on a complex syntactic construction in Ignatius, Ephesians 15:3, specifically the phrase ἐξ ὧν δικαίως ἀγαπῶμεν αὐτόν. The core problem revolved around identifying the grammatical function of ἐξ ὧν—whether it acts as a causal conjunction, a relative pronoun with an implied demonstrative antecedent, or a relative pronoun linked to an explicit antecedent—and how this impacts the overall meaning of the clause and its relation to the preceding context. Further complexities involved the mood of ἀγαπῶμεν (indicative vs. hortatory subjunctive) and the subject of φανήσεται.

Greek text (Standard Critical Edition of Ignatius, Ephesians 15:3, following Lightfoot):

Πάντα οὖν ποιῶμεν ὡς αὐτοῦ ἐν ἡμῖν κατοικοῦντος, ἵνα ὦμεν αὐτοῦ ναοὶ καὶ αὐτὸς ἐν ἡμῖν Θεὸς ἡμῶν, ὅπερ καὶ ἔστιν, καὶ φανήσεται πρὸ προσώπου ἡμῶν, ἐξ ὧν δικαίως ἀγαπῶμεν αὐτόν.

Key Textual Considerations (Ignatius, Ephesians 15:3):

• The b-greek discussion does not identify significant textual variants for this passage in Ignatius. The focus is exclusively on the grammatical and syntactic interpretation of the agreed-upon Greek text. Therefore, no key differences with NA28 or SBLGNT can be listed as those editions pertain to the New Testament, not the Apostolic Fathers.

Lexical Notes (BDAG, KITTEL)

While the initial query pertained to James 5:13-19, the subsequent discussion largely shifted to Ignatius. Lexical insights for both, where relevant to the b-greek exchange, are provided:

• ἀσθενέω (asthenéō): (BDAG, KITTEL) To be weak, sick, or ill. This term carries a broad semantic range, encompassing both physical ailments (e.g., Matthew 25:39) and spiritual or moral weakness (e.g., Romans 14:1–2). The context typically clarifies the specific nature of the weakness.
• κακοπαθέω (kakopathéō): (BDAG) To suffer hardship, endure affliction. This verb, mentioned in relation to James 5, generally refers to physical toil or suffering, though it can imply broader distress (e.g., James 5:13; 2 Timothy 2:9).
• κάμνω (kámnō): (BDAG) To be weary, ill, or faint. While often denoting physical sickness or fatigue, it can also refer to emotional or spiritual weariness, particularly when paired with terms like ψυχῇ (soul/spirit), as noted in Hebrews 12:3.
• σῴζω (sōzō): (BDAG, KITTEL) To save, rescue, or deliver. This is a “problem child” term in theological discourse, as it can refer to physical healing or preservation (e.g., Mark 3:4; James 5:15) as well as spiritual salvation or deliverance from eternal peril (e.g., Acts 2:21). The object and context of the “rescue” are crucial for interpretation.
• ἀλείφω (aleiphō) vs. χρίω (chriō): (BDAG) The initial query in James 5 noted two words for anointing. ἀλείφω typically refers to a mundane anointing with oil for physical purposes, such as healing, soothing, or hygiene (e.g., James 5:14; Mark 6:13). In contrast, χρίω is generally used for a more sacred or consecratory anointing, designating a person for a special office or divine purpose (e.g., Luke 4:18 for Christ, the “Anointed One”). The distinction suggests a difference in the nature and purpose of the anointing.
• ἐκ (ek): (BDAG) A preposition typically meaning “out of” or “from,” indicating origin, source, or cause. In some contexts, it can convey a causal sense, meaning “because of” or “on account of,” especially when used with a relative pronoun.
• ὧν (hōn): Genitive plural of the relative pronoun ὅς, ἥ, ὅ, meaning “of which” or “of whom.” Its function can become more nuanced when combined with a preposition, potentially forming an adverbial phrase.
• δικαίως (dikaiōs): (BDAG) An adverb meaning “rightly, justly, properly, in a right manner.” It modifies verbs or entire clauses, indicating that an action is performed in accordance with justice or what is fitting.
• ἀγαπῶμεν (agapōmen): First person plural of ἀγαπάω (to love). This form can be either present active indicative (“we love”) or present active hortatory subjunctive (“let us love”).
• φανήσεται (phanēsetai): Third person singular future passive indicative of φαίνω (to appear, shine, be made manifest, be revealed). Its subject can be a person (e.g., Christ, God) or an impersonal “it/this.”
• ὅπερ (hoper): A compound relative pronoun formed from ὅ (which) and the emphasizing particle -περ. It means “the very thing which” or “precisely that which,” serving to intensify the preceding idea.

Translation Variants

The central interpretive challenge lies in the clause ὅπερ καὶ ἔστιν, καὶ φανήσεται πρὸ προσώπου ἡμῶν, ἐξ ὧν δικαίως ἀγαπῶμεν αὐτόν. The discussion highlighted several grammatical and rhetorical points:

The phrase ἐξ ὧν: One major point of debate concerned whether ἐξ ὧν functions as a loose causal conjunction (meaning “therefore” or “because”) or as a relative pronoun that requires an antecedent. Some contributors suggested that in Koine Greek, such prepositional phrases with a relative pronoun (e.g., ἐκ ὧν, δι᾽ ὧν) can acquire a conjunctive force akin to “therefore” or “because,” implying a consequence or reason without necessarily pointing to a clear, explicit antecedent in the immediate sentence. Others argued for a more precise grammatical link, proposing an implied demonstrative antecedent (e.g., ἐκεῖνα ἐξ ὧν, “those things from which”) or an explicit antecedent such as πάντα (“all things”) from the preceding clause.

The mood of ἀγαπῶμεν: The verb ἀγαπῶμεν can be interpreted as either an indicative present (“we love”) or a hortatory subjunctive (“let us love”). If indicative, the clause describes a state of affairs (“from which we rightly love him”). If hortatory, it becomes a command or exhortation (“from which let us rightly love him”), aligning with the preceding hortatory subjunctive ποιῶμεν (“let us do”). The hortatory reading gains support from the surrounding context, which includes exhortations to action.

The subject of φανήσεται: The verb φανήσεται (“it will be made manifest/revealed”) could take several subjects: God (Θεὸς ἡμῶν) from the preceding phrase, Christ (implied by context), or an impersonal “it/this” referring to the general divine presence or spiritual reality. The connection between ὅπερ καὶ ἔστιν (“the very thing which also is”) and φανήσεται is also key. Some interpret ὅπερ as intensifying ἔστιν, and the entire phrase describing an ongoing and future manifestation of God. One suggestion even considered repunctuating the sentence to separate the φανήσεται clause, creating a logical break before the ἐξ ὧν clause, thereby impacting its connection.

The antecedent of ἐξ ὧν: If ἐξ ὧν is taken as a relative pronoun, its antecedent is crucial. The suggestions included:

• An implied demonstrative: “by means of those things, which we rightly love him.”
• πάντα (“all things”) from the opening clause of the larger sentence: “let us do all things… by means of which all things we rightly love him.” This aligns with a more active, volitional interpretation of Christian life.
• A less direct, causal interpretation where ἐξ ὧν functions more like “because of which things” or “by reason of which.”

The adverb δικαίως (“rightly”) modifies ἀγαπῶμεν, indicating the proper manner of loving. However, one speculative interpretation suggested it could relate to implied “deeds” within the ἐξ ὧν phrase, linking upright actions to love.

Conclusions and Translation Suggestions

Based on the arguments presented, the most coherent interpretation of Ignatius, Ephesians 15:3, favors a reading where ἐξ ὧν functions causally or instrumentally, and ἀγαπῶμεν is understood hortatorily, encouraging active, righteous love as a response to the indwelling and manifest presence of God. The preceding clause establishes the divine indwelling and manifestation as the basis for the subsequent exhortation. The antecedent for ὧν is best understood as the “all things” (πάντα) that the believers are exhorted to do, or more broadly, the spiritual realities described in the sentence.

1. “Therefore, let us do all things as He dwells in us, so that we may be His temples and He may be our God in us—which indeed He is—and He will be manifested before us, through which actions we might rightly love Him.”
   This translation emphasizes “all things” as the antecedent of ὧν and takes ἀγαπῶμεν as a hortatory subjunctive, highlighting the instrumental nature of righteous deeds.
2. “Let us therefore do all things as He dwells within us, so that we may be His temples and He our God within us—which is indeed true and will be revealed before us. Because of these things, let us rightly love Him.”
   This rendering treats ἐξ ὧν as a causal phrase (“because of these things”) referring to the divine indwelling and manifestation, maintaining the hortatory force of ἀγαπῶμεν.
3. “Let us, then, do everything as though He were dwelling in us, that we may be His temples and He our God in us—which truly He is—and will be manifest before us. In consequence of this, we rightly love Him.”
   This interpretation takes ἐξ ὧν to introduce a logical consequence of the divine reality and action, with ἀγαπῶμεν as an indicative, describing the expected outcome of such a manifestation.